Igwebuike Philosophy: an African Philosophy of Integrative Humanism: A Book of Readings in Honour of Professor Kanu, Ikechukwu Anthony, O.S.A

By Ejikemeuwa J. O. Ndubisi Ph.D, Amos Ameh Ichaba Ph.D and James Nnoruga Ph.D

There is no available information at this time. Author will provide once available.

• Language: English
• Publisher: AuthorHouse UK
• Release date: Oct 18, 2019
• ISBN: 9781728394886

Book preview

IGWEBUIKE PHILOSOPHY:

AN AFRICAN PHILOSOPHY OF

INTEGRATIVE HUMANISM

A BOOK OF READINGS IN HONOUR OF

PROFESSOR KANU, IKECHUKWU ANTHONY, O.S.A

EJIKEMEUWA J. O. NDUBISI, PH.D;

AMOS AMEH ICHABA, PH.D;

JAMES NNORUGA, PH.D

86464.png

AuthorHouse™ UK

1663 Liberty Drive

Bloomington, IN 47403 USA

www.authorhouse.co.uk

Phone: [phone] (Domestic TFN)

[phone] (International)

© 2019 Ejikemeuwa J. O. NDUBISI, Ph.D; Amos Ameh ICHABA, Ph.D; James NNORUGA, Ph.D. All rights reserved.

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means without the written permission of the author.

Published by AuthorHouse 10/17/2019

ISBN: 978-1-7283-9489-3 (sc)

ISBN: 978-1-7283-9488-6 (e)

Any people depicted in stock imagery provided by Getty Images are models,

and such images are being used for illustrative purposes only.

Certain stock imagery © Getty Images.

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

CONTENTS

Foreword

Introduction

1 Professor Anthony Ikechukwu Kanu, Osa: The Bohemian Professor of Igwebuike Philosophy, Who Opposes Discontinuity

Anthony B. Zabbey, OSA

2 Epistemological Implications of Igwebuike Philosophy

Anetoh Bonaventure Chike, PhD

3 Philosophical Appreciation of Igwebuike Methodology

Jude I. Onebunne, PhD

4 An Igwebuike Reading of H. L. A. Hart’s Theory of Law

Paul T. Haaga, PhD

5 Redefining Modernity: Perspectives From Transmodernity and Igwebuike Philosophy

Philip Adah Idachaba, PhD

6 Igwebuike Versus Relativism: The Quest For Truth

7 Igwebuike As A Key To The Interpretation of Religious Change In Africa

James Nnoruga, Ph.D

8 ke Igwebuike: Reflecting On Kanu Anthony’s Philosophy of Intersubjectivity

Mokwenye Ekene Michael, Ph.D

9 Nigeria and The Debacle of Leadership and Good Governance: Perspectives From Igwebuike Philosophy

OGBAKI, Peter Emmanuel

10 Igwebiuke Philosphy In Relation To The Culture of Encounter Amongst All People Encouraged By Pope Francis In His Apostolic Exhortation Evangelii Gaudium

Naanmiap Baamlong, OSA

11 Belongingness and Igwebuike: Expanding The African Metaphysics of Effective Communal Relationship

Jude I. Onebunne, PhD

12 Kanu Anthony’s Igwebuike Philosophy and Human Suffering Among The Umuaga People

Clement Agu Joachim

13 African Traditional Method of Conflict Resolution Vis-A-Vis The Sacrament of Reconciliation: An Igwebuike Perspective

Francis Iwuh, OSA

14 Action Understanding Is Not Entirely Neutral It Is Existential, It Is Igwebuike

Dozie Iwuh, OSA

15 Igwebuike Philosophy As A Response To The Boko Haram Menace

Mike Boni Bazza, PhD

16 Implications of Igwebuike Philosophy In Pursuit For Shalom In The Context of National and Ethnic Particularisms In African

Raphael Akhijemen Idialu, Ph.D

17 The Blessed Trinity and Igwebuike Philosophy

Chukwuebuka Charles Ugonwafor, OSA

18 Igwebuike Philosophy and Religious Pluralism: In Search For A Relational Balance

Chukwunonso Egbedike, OSA

19 A Review of Kanu Anthony’s Igwebuike As The Ontological Precondition of African Ethics

Nnoruga James, Ph.D

20 AReview of Ikechukwu Anthony Kanu’s Igwebuike As An Igbo – African Hermeneutic of Globalization

Amos Ameh Ichaba, Ph.D

21 A Review of Kanu Ikechukwu Anthony’s "Igwebuike As An Igbo-African Philosophy of Inclusive Leadership

IRABOR, Benson Peter

22 A Review of Kanu Ikechukwu Anthony’s Igwebuike As A Complementary Approach To The Issue of Girl-Child Education

Mary Amanda Nwagbo, IHM, Ph.D.

23 A Review of Igwebuike and The Logic (Nka) of African Philosphy By Prof. Anthony Ikechukwu Kanu, O.s.a

Jude I. Onebunne, PhD

24 Review of Igwebuike Philosophy and The Issue of National Development By Prof. Anthony Ikechukwu Kanu, O.s.a

Jude I. Onebunne, PhD

25 Review of Prof Kanu, Ikechuwku Anthony’s Sources of Igwebuike Philosophy: Towards A Socio-Cultural Foundation

Omojola Immaculata Olu (SSMA), Ph.D

FOREWORD

The book, Iguebuike Ontology: An African Philosophy of Integrative Humanism, is contextualized in Africa. In ethnographic circles, Africa has been divided into two regions, North and South, with the North being predominantly Arab. The South has the largest number of people and the highest population, estimated to be 70 per cent of the population of the whole continent, with a variety of religio-cultural and philosophical orientations. This area lies South of the Sahara Desert. It is also referred to as sub-Saharan Africa.

Sub-Saharan Africa has an area of 24.3 million square metres, comprising forty-two countries and six island nations divided into four regions: Central Africa, Eastern Africa, Southern Africa and West Africa.

Some scholars maintain that these four regions (West, Central, East and South) share a religio-cultural and philosophical worldview except Somalia. For example, Kirwen (2011) in the book, African Cultural Knowledge: Themes and Embedded Beliefs, argues that it is this shared cultural knowledge that is the fundamental source of the cosmic and spiritual unity of more than half a billion African people (p. ii).

Igwebuike Ontology: An African Philosophy of Integrative Humanism, is shaped by this long and rich African religio-cultural and philosophical heritage. The book is a collection of twenty-five topics and themes celebrating the richness of African philosophy through the life, times and philosophy of a robust scholarly life and work of Prof. Ikechukwu Anthony Kanu, OSA. The authors draw widely on their experience with Prof. Kanu as well as his thought as expressed in his publications and especially his philosophy: Igwebuike. Prof. Kanu stands out as an African religio-cultural philosopher who has comfortably and critically embraced African culture, religion and philosophy in his works.

The book draws from the rich African belief system which is categorical that life emanates from God and is sustained by God. However, this life has been entrusted to a living community which has been charged with the responsibility of living this life meaningfully and passing it on to generations of its members. This vision of life can be implemented for the transformation of life well being of an individual.

The topics and themes in the different chapters of the book expound: African ontology, epistemology, metaphysics of communalism, communication, education, human rights and bioethics among others. These are all envisioned within the discipline of African philosophy. Thus, making a clear statement of the African search for being, knowledge, complementarity, solidarity, togetherness, hospitality, respect for elders, friendship and respect for life. These concepts are all encompassed in an African philosophical context. And specifically, within Kanu’s Igwebuike philosophy. Igwebuike philosophy is the core philosophy of this book. The philosophy reveals the openness of Africa to relationships with the universe and Africa’s quest for truth and human development.

This intellectually rich book presents a masterly analysis and understanding of a complex and rich African philosophy. It captures the diversity of contemporary African philosophical thought. African systematic philosophical thought seeks to emphasize how knowledge works in society. Thus, it is not just theoretical mental gymnastics but a practical philosophy that is in touch with realities on the ground and moves away from abstract analytical categories.

The result is a unique expression of an African episteme that addressess truth, justice and morals. These are focused on the development of the human person. The moral aspect of African philosophy is captured succinctly by the Shona Unhu. According to Gibson Banhwa in his thesis: The Perceived Causes of the Declining of African Moral Behavior among the Youth in Ongata Rongai, Kajiado County, Kenya.

The Shona people of Zimbabwe, refer to good morals as "unhu," the word for the human person is, munhu. The word human person is formed from two words mu + unhu, and literally means that which has good morals. This again demonstrates the importance of morals in African culture, because it entails for the Shona that one can only be a human person if he or she has good morals.

Igwebuike Philosophy is a significant contribution to contemporary African philosophy laid out in twenty-three topical issues. It aptly addresses fundamental questions of life from and African perspective. Igwebuike philosophy addresses: How life ought to be organized, a philosophy of organization, politics and administration. It is truly a discourse on knowledge and acquisition of knowledge as a dialogical process.

Denis Odinga Okiya

Maryknoll Insitute of African Studies

Nairobi, Kenya

[e-mail]

INTRODUCTION

It does not matter how long you are spending on the earth; how much money you have gathered or how much attention you have received. It is the amount of positive vibration you have radiated in life that matters. – Amit Ray

The above quotation explains in an unambiguous term, the person and personality of the Igwebuike Philosopher and Theologian, Rev. Fr. Prof. Ikechukwu Anthony Kanu, OSA. As the title indicates, this is a book in honour of a man who has made positive vibrations in the areas of philosophy, African Traditional Religions, Theology and public affairs. It is a book initiated to celebrate the ingenuity and originality of thought. It is a book designed to showcase the intellectual contributions of an intellectual icon – Prof. Kanu. This book manifests one of the contemporary discourses in African philosophy – Igwebuike Philosophy. Without mincing words, Igwebuike Philosophy can be said to be one of the leading contemporary topics in African Philosophy.

As a new trend in African Philosophy, Igwebuike captures the philosophical, religious, political, economic and social life of the African people. Kanu explains: "igwebuike rests on the African principles of solidarity and complementarity". It is simply an all-embracing philosophy. It is a philosophy of togetherness. Igwebuike philosophy is a true manifestation of the African spirit towards achieving success or anything meaningful in life. It is a philosophy set out to maintain the true nature of the human person as a being-with-others.

Igwebuike Philosophy, as championed by Kanu, has drawn the interests of many scholars from various institutions and areas of study. This explains why scholars have unanimously gathered to reflect on Igwebuike Philosophy and also to celebrate the ingenuity and originality of our contemporary African Philosopher – Prof. Ikechukwu Anthony Kanu. The book in your hands is one of the fruits of reflections on Igwebuike Philosophy. Every chapter in this book is an attempt by each author to actually manifest the spirit and Philosophy of Igwebuike. This is a book that is geared towards helping students, lecturers and the general public to understand the nature and applications of Igwebuike Philosophy. This book is a solution to the problems of many students and scholars in search for literatures to deepen their knowledge and understanding of Igwebuike Philosophy.

The book in your hands is written in twenty-five chapters. It begins by presenting a bird’s eye view of the personality of Prof. Ikechukwu Anthony KANU and thereafter followed by various topical issues on Igwebuike Philosophy. This book is arranged in such a way that you cannot afford to stop reading until you get to the last page. Therefore, I strongly recommend this book for students, scholars and institutions interested in current trends in African philosophy in particular and African Studies in general.

Ejikemeuwa J. O. Ndubisi, PhD

Department of Philosophy and Religious Studies,

Tansian University, Umunya, Nigeria.

PROFESSOR ANTHONY IKECHUKWU KANU, OSA: THE BOHEMIAN PROFESSOR OF IGWEBUIKE PHILOSOPHY, WHO OPPOSES DISCONTINUITY

Anthony B. Zabbey, OSA

Kings College

London, Great Britain

[e-mail]

Whether Ikechukwu Kanu’s brand of philosophy appeals or appalls, everyone knows two things about him: he does not like to write and that this is never true. At the beginning of what will turn out to be a glistering and glistening career, Kanu sought to have that overriding idea that will not only define his work but whose influence will keep any engagement with his writings in a constant search for meaning. Increasingly disenchanted with an outlook that premised its thinking on a rupture of the whole, this eccentric professor gave birth to the principle of Igwebuike, a postulate which argues along the lines of Ubuntu and Ujamaa.

Realizing that the contemporary human society is fast becoming ideologically polarized and that the effects of this have broken the individual, the professor rolled out a restrain in its most robust form. First, there was the need to confront discontinuity; compartmentalization {as opposed to specialization} was seen as a halt in the wheel of progress. Not only was this one of the curses of our time but more so that its poison has to be endured until an alternative is fashioned out. Thus, from metaphysics to metanoia, from the phlegmatic and pragmatic to the sanguine and supine, from logic to language, economics to epistemology, Igwebuike publishes itself as the incarnation and confirmation of solidarity and complementarity. This is the end point in understanding the philosopher.

Anthony Kanu was born in Yola, Adamawa State, in 1981, the son of Sir Emmanuel Nwafor Kanu and Cecilia Menwa, both of Arondizuogu in Imo State. He studied in two local elementary schools before proceeding to have a secondary education in a Catholic minor seminary. Anthony who describes his father as a near flawless educationist and the most influential person in his life, was brought up in a family of six siblings as a Renaissance man, with an interest in many fields of learning, particularly the arts. This can clearly be understood as no conflicts of ambitions were noticed in his training to the Catholic priesthood {which saw him study for first degrees in philosophy and theology} and his eventual embrace of the academia. In fact, he refers to July 4, 2009, the day of his priestly ordination and 2016, the day of the conferment of his professorship as two singular moments when the vassal knelt before his suzerain.

With Igwebuike as the underlying principle and unity of African traditional religious and philosophical experience, Ikechukwu seeks to present that ambience within which the individual will not be on the fringe but in the circle. Hence, this thought of his has found expressions in many writings including:

1. Igwebuikeconomics: Towards an Inclusive Economy for Economic Development

2. Igwebuikecracy: The Igbo-African Participatory Socio-Political System of Governance

3. Igwebuikology as an Igbo-African Philosophy for Catholic Pentecostal Relationship

4. Igwebuike as an Igbo-African Hermeneutic of Globalization

5. Igwebuike as a Trend in African Philosophy

6. Igwebuike as the Consummate Foundation of African Bioethical Principles

7. Igwebuike as the Expressive Modality of Being in Igbo Ontology

8. Igwebuike as an Igbo-African Philosophy for the Protection of the Environment

9. Igwebuike as an Igbo-African Philosophy of Inclusive Leadership

10. Igwebuike as an Igbo-African Modality Of Peace And Conflict Resolution

11. Igwebuike as a Complementary Approach to the Issue of Girl-Child Education

12. Igwebuike as a Wholistic Response to the Problem of Evil and Human Suffering

13. Igwebuike as an Igbo-African Ethic of Reciprocity

14. On the Sources of Igwebuike Philosophy: Towards a Socio-Cultural Foundation

15. Igwebuike Philosophy and Human Rights Violation in Africa

16. Igwebuike as an Igbo-African Modality Of Peace and Conflict Resolution

17. Igwebuike As A Hermeneutic Of Personal Autonomy In African Ontology

18. Igwebuike and the Question of Superiority in the Scientific Community of Knowledge

19. Igwe Bu Ike as an Igbo-African Hermeneutics of National Development

20. Igwebuike as the Hermeneutic of Individuality and Communality in African Ontology

21. Igwebuike and the Logic (Nka) of African Philosophy

22. Igwebuike as an African Integrative and Progressive Anthropology

23. African Traditional Philosophy of Education: Essays in Igwebuike Philosophy

24. New Africanism: Igwebuike as a philosophical Attribute of Africa in portraying the Image of Life

25. Igwebuike as an Igbo-African Philosophy for Christian-Muslim Relations in Northern Nigeria et al.

For most part, Igwebuike seems to be the closest to the reinvention of an earthly paradise. It might not necessarily be so but what is distinct is that the philosophies of both the left and right - in their extreme/moderate forms - ultimately do not and cannot guarantee the strength that lies in togetherness. However, Igwebuike is not another name for socialism, welfarism or communism. It is equally not a commentary on que sera, sera. Igwebuike is a call, an invitation. Indeed, it is a perfectum propheticum.

Professor Anthony Kanu has several academic awards/qualifications and he sits on the governing board of many national and international bodies. But it is through Igwebuike that he anticipates the death of the author. He lives on in Igwebuike.

Bibliography

Kanu, I. A. (2015a). African philosophy: An ontologico-existential hermeneutic approach to classical and contemporary issues. Augustinian Publications.

Kanu I. A. (2015b). A Hermeneutic Approach to African Traditional Religion, Theology and Philosophy. Augustinian Publications.

Kanu I. A. (2017a). Igwebuike As An Igbo-African Ethic Of Reciprocity. IGWEBUIKE: An African Journal of Arts and Humanities Vol. 3 No 2, March, 153-160.

Kanu, I. A. (2016a). Igwebuike as a trend in African philosophy. IGWEBUIKE: An African Journal of Arts and Humanities, 2. 1. 97-101.

Kanu, I. A. (2016b). Igwebuike as an Igbo-African hermeneutic of globalization. IGWEBUIKE: An African Journal of Arts and Humanities. 2. 1.pp. 1-7.

Kanu, I. A. (2017b). Igwebuike Philosophy and Human Rights Violation in Africa. IGWEBUIKE: An African Journal of Arts and Humanities. Vol. 3. No. 7. pp. 117-136.

Kanu, A.I. (2017c). Igwebuike as an Igbo-African ethic of reciprocity. Igwebuike: An African Journal of Arts and Humanities, 3, 2, 126-131.

EPISTEMOLOGICAL IMPLICATIONS OF IGWEBUIKE PHILOSOPHY

Anetoh Bonaventure Chike, PhD

Department of Philosophy and Religious Studies

Tansian University, Umunya

Anambra State

[e-mail]

Abstract

This work has examined the concept of Igwebuike Philosophy as articulated by Kanu Ikechukwu Anthony as well as its Epistemological implications. By all standards, Igwebuike Philosophy is a landmark in the history of contemporary African Philosophy. This is as a result of its various applications to different aspects of Philosophy and human endeavour, and most importantly, because of its unique contributions to the growth and development of knowledge in general. The discourse in this study has actually demonstrated the epistemological implications of Igwebuike Philosophy. Generally, Igwebuike Philosophy has contributed its own quota towards the improvement of human condition of existence in the universe. With its emphasis on complementarity, solidarity and togetherness, it tries to rediscover and recapture the core traditional African cultural values. For the purpose of this research, the Igwebuike method of research has been employed.

Keywords: Igwebuike, Philosophy, Epistemology, Kanu Ikechukwu Anthony, Complementarity

Introduction

This study examines the Epistemological implications of Igwebuike Philosophy. Igwebuike Philosophy is one of the major contributions of Kanu Ikechukwu Anthony to the world of knowledge. Kanu Ikechukwu Anthony is a renowned and seasoned scholar as well as a reputable researcher in the disciplines of Philosophy and Religion. His idea of Igwebuike Philosophy is a landmark in the history of contemporary African Philosophy. It rests on the Igbo word Igwebuike, which is the modality of being in Igbo-African Philosophy, and at the same time the underlying principle of African Philosophy and Religion. The fundamental questions are: What is Igwebuike Philosophy? What are the sources of Igwebuike Philosophy? What is Epistemology? Has Igwebuike Philosophy Epistemological Implications? If yes, what are the Epistemological implications of Igwebuike Philosophy? This study examines the concept of Igwebuike Philosophy and argues that it has enormous Epistemological implications. Philosophical methods of analysis and hermeneutics are employed in this study to unravel the Epistemological implications of Igwebuike Philosophy. The study maintains that Igwebuike philosophy, with its emphasis on complementarity, solidarity, togetherness etc. has contributed immensely towards the growth as well as development of knowledge, and through such, has improved human condition of existence in the universe.

The Concept of Igwebuike Philosophy

Kanu Ikechukwu Anthony articulated Igwebuike Philosophy as a trend in African Philosophy. This section of the study centers on the clarification of the concept of Igwebuike Philosophy. Conceptual clarification is very necessary in every philosophical investigation. Thus, there is need to analyze the concept of Igwebuike Philosophy in order to appreciate the discourse in this study. Igwebuike is an Igbo word as well as expression. Explaining the meaning of Igwebuike, Kanu Ikechukwu Anthony states:

It is an Igbo word, which is a combination of three words. Thus, it can be understood as a word and as a sentence: as a word, it is written thus, Igwebuike, and as a sentence, it is written as, Igwe bu ike, with the component words enjoying some independence in terms of space. Let us try to understand the three words involved: Igwe is a noun which means number or population, usually a large number or population. Bu is a verb, which means is. Ike is a noun, which means strength or power. Put together, it means ‘number is strength’ or ‘number is power’, that is, when human beings come together in solidarity and complementarity, they are powerful or can constitute an insurmountable force. At this level, no task is beyond their collective capability. This provides an ontological horizon that presents being as that which possesses a relational character of mutual relations.¹

This implies that number is force, and when the number increases, the force also increases. Thus, number is associated with power and force. This brings out very vividly the communal aspect of life in the traditional African society. The strength of many people put together cannot be compared to that of an individual. Igwebuike is not only an Igbo word or expression, it is also an ideology.

As an ideology, Igwebuike rests on the African principles of solidarity and complementarity. It argues that ‘to be’ is to live in solidarity and complementarity, and to live outside the parameters of solidarity and complementarity is to suffer alienation. ‘To be’ is ‘to be with the other’, in a community of beings. This is based on the African philosophy of community, which is the underlying principle and unity of African Traditional Religious and philosophical experience. (Kanu, Ikechukwu Anthony, ‘Igwebuike as a Trend in African Philosophy’, Igwebuike: An African Journal of Arts and Humanities, vol.2 No 1, March 2016,pp.110-111)

Ideologically, Igwebuike philosophy emphasizes togetherness and solidarity which are of great importance in human life. Such togetherness and solidarity throw light to the ‘sense of community life’ in traditional African society. Obviously, ‘sense of community’ is among the cultural values of the traditional Africans. Oliver A. Onwubiko attests to this thus:

Communalism in Africa is a system that is both suprasensble and material in its terms of reference. Both are found in a society that is believed by the Africans to be originally godmade because it transcends the people who live in it now, and it is Man-made because it cannot be culturally understood independent of those who live in it now. Therefore, the authentic African is known and identified in, by and through his community. The community is the custodian of the individual, hence he must go where the community goes.²

However, it seems that such communalism is gradually disappearing in the contemporary African society as a result of contact with western culture as well as scientific and technological advancement. Hence, there is need to rediscover such value as its importance can never be over emphasized especially in the area of mutual co-existence in the society.

Furthermore, Kanu Anthony Ikechukwu argues that Igwebuike in Igbo-African philosophy is the modality of being.³ From this perspective, it could be said to be the mode of existence in the universe for the Africans. It ought to be noted that ‘being’ is a metaphysical concept, and anything that exists, is a being. This includes real, ideal and logical beings. It presupposes that Igwebuike, as the modality of being in Igbo-African philosophy, has ontological status. It is also based and centered on African cosmology, and cannot be separated from African world-view.

Igwebuike is based on the African cosmology, which according to Iroegbu (1994) is characterized by a common origin, common world-view, common language, shared culture, shared race, colour and habits, common historical experience and a common destiny. Igwebuike is the underlining principle of African philosophy and religion. It is the unity of the African philosophical experience. It is in fact, the fundamental category of African philosophy and religion. It is the substratum of African traditional values, philosophy and religion.⁴

From the foregoing, it is clear that both African Philosophy and Religion revolve around Igwebuike. It is therefore at the core of African identity. Kanu argued consistently that Igwebuike Philosophy is based on complementarity, hospitality, respect for elders, solidarity, honesty, friendship and respect for life.⁵ Obviously, these are core traditional African cultural values, and they are the essential ingredients of Igwebuike Philosophy. The implication of this is that Igwebuike philosophy cannot be separated from traditional African cultural values. This is as a result of the fact that Igwebuike Philosophy is deeply rooted in them. He elaborates further thus:

Igwebuike philosophy is based on the Igbo-African worldview of complementarity, that is, the manner of being in African ontology. It is a worldview in which individuating differences must work towards a corporate existence where the ‘I’ does not stand as the ‘I’ this kind, difference does not divide neither does it constitute a threat, but rather unites and gives hope that future existence would have meaning. In a cosmogony of this kind, while the ontology of the person is founded on the particularity of the individual, implying that it is the metaphysics of the particular that founds identity, it is the community that gives meaning to such an existence and grounds such an identity.⁶

So far the researcher has tried to examine the concept of Igwebuike Philosophy as articulated by Kanu Ikechukwu Anthony. At this juncture, there is need to pause a while and ask this fundamental question: What are the sources of Igwebuike Philosophy? This question is of great importance because awareness of the sources of Igwebuike Philosophy would enable one understand its tenets better. Igwebuike Philosophy does not exist from the air. It has its sources. Suffice it to say that Igwebuike philosophy has African socio-cultural background. In the words of Kanu: A cursory glance at the African socio-cultural background reveals that the sources of Igwebuike philosophy include the works of professional African philosophers, African proverbs, African folk tales, African myths, African symbols, African names and African songs.⁷ Thus, for one to understand Igwebuike Philosophy properly, one must pay serious attention to African folk tales, myths, symbols, songs, names etc. These are quite very necessary in unraveling the rich treasures of Igwebuike Philosophy. It must be noted that these African socio-cultural realities that serve as sources of Igwebuike Philosophy are not in themselves Igwebuike Philosophy but can only give rise to that through proper philosophical interpretations. This idea completely agrees with Theophilius Okere’s view that ‘hermeneutics’ which is an act of interpretation, is the mediator between culture and philosophy. In the words of Theophilius Okere: …it is only within the context of hermeneutics that African culture can give birth to African philosophy.⁸ This underscores the deep relationship between culture and philosophy. Kanu Anthony Ikechukwu elaborates on this but with particular reference to Igwebuike philosophy thus:

The major concern here is the relationship between African philosophy and culture as it concerns Igwebuike philosophy. This is very significant as Igwebuike is the underlining principle of African philosophy, which is based on the African worldview. A very important part of our African culture include: proverbs, folktales, myths, rites, songs, ceremonies, festivals, symbols, etc. While these are part of our African culture they do not qualify to be referred to as African philosophy simply because they belong to a world that was taken for granted, a world of dogmatism and conservatism. They have rarely received the light of reason and thus, their inner meanings or philosophical underpinnings are yet to be interpreted or grasped. However, although they are not philosophies, they qualify as spring boards from which philosophy can emerge, through a hermeneutical interpretation of these cultural elements can bring about the emergence of African philosophy. It is within this understanding, that this work studies African names, African proverbs, folktales, songs, myths, symbols as sources of Igwebuike philosophy; not as philosophy in themselves, but as sources of Igwebuike philosophy.⁹

Hence, it is quite clear that Igwebuike Philosophy has an African socio-cultural background and cannot be separated from such. It is this African socio-cultural background that gives Igwebuike Philosophy its specific identity. This is as a result of the fact that it is deeply grounded in such background.

In his different but related works on Igwebuike philosophy, he applied the concept of Igwebuike Philosophy to different aspects of philosophy and human endeavour. However, this study limits itself to the analysis of the application of Igwebuike Philosophy to the domains African Philosophy, Philosophy of Education, Hermeneutics of Globalization and African Bioethics.

In the domain of African Philosophy, he argues consistently and strongly that Igwebuike Philosophy is a trend as well as a school of thought in African Philosophy. Just as other trends in African philosophy, it has its unique features. Its basic tenets as a school of thought in African Philosophy include the following:

It is ontological and existential in character, and in this way, it makes a difficult synthesis of the basic and positive elements of the universalist school and particularist school for the generation of a new thesis for African philosophy. As Igwebuike means there is strength in unity, it believes that the harnessing of the positive energies of the universalist and particularist schools would bring about the advancement of African philosophy. Ontologically, it emphasizes the universal character of philosophy, existentially, it respects the regional character of African philosophy, that is, its Africanness, with Africa being the locale for the philosophical investigation. It strongly believes that universality and particularity are congenial in the sense that they need each other to remain germane and perennial, to remain contextually intelligible and of standard universally.¹⁰

Igwebuike school of thought in African philosophy is really eclectic in nature, and it is quite in agreement with the concept of Igwebuike as an Igbo ideology. Its eclectic approach in African philosophy harnesses the rich treasures of other schools in an attempt to articulate a balanced notion of African philosophy that overcomes the limitations as well as the weaknesses of other schools of thought in African philosophy. Thus, Igwebuike school of thought has a unique as well as a remarkable definition of African Philosophy.

The Igwebuike school of African philosophy would define African Philosophy as the combination of the universalist and particularist approaches to African philosophy. This would involve sifting the philosophical thought of Africans as could be gotten from their various world views, myths, proverbs, etc, and reflecting on them by an African genius, that is, the African philosophers. At the point of romance between the professional and unprofessional, authentic African philosophy is realized. Although the different schools are already doing African philosophy, but that they will do better if they join heads together.¹¹

From the above definition of African philosophy, Igwebuike philosophy postulates that eclectic approach is quite necessary and essential in the scholarship of African philosophy.

Kanu Ikechuku Anthony also examined Igwebuike philosophy in the context of philosophy of education. This involves an extension of the rich treasures of Igwebuike philosophy to the understanding of philosophy of Education. In the first place, Philosophy of Education is the discipline that critically investigates into the principles, methods and practice of education. Applying Igwebuike Philosophy to Philosophy of Education, he states:

Because of the centrality of Igwebuike in African philosophy, the development of a philosophy of education that is hinged on it is aimed at developing a philosophy of education that is in tandem with the African ontology. As a philosophy of education, Igwebuike stands for a dialogical pedagogy that gives proportionate places to the teacher and the student. It is inculturated to fit into the African category which is realistically oriented to qualitative humanism. It sees the teacher and the student as a community of inquiry; a community in the search for knowledge. Education and the educator are understood as mid-wife who is humane, self-effacing, caring, non-authoritative, collaborative and academically unassuming. It recognizes the rights of the human person in their proper perspective. ¹²

The emphasis of Igwebuike philosophy in the domain of education is the issue of African ontology as well as African communalistic attitude to life. Thus, collaborative effort of the teacher and learners are quite essential in such philosophy of education. This entails proper dialogue between the teacher and learners. Articulating the role of the teacher and students in Igwebuike philosophy of education, Kanu states:

Thus, the teacher becomes the educatore (facilitator-learner), and the student educandi (student-learner). In this dialogical process, both parties are learners, however, with a facilitator of the process. Dialogue is, here, an educational existential necessity. Igwebuike can be described as an interactive approach to learning, based on the interactive nature of the African universe…Igwebuike provides the basic atmosphere for free high extension capacity thinking. The teacher is not placed at an intimidating ivory tower; he is part of this community of inquiry, and they work together for the overall good of the whole through a critical and creative thinking that eliminates biased, distorted, provocative and prejudiced reasoning.¹³

It is obvious that Igwebuike philosophy emphasizes on dialogue and interaction between the teacher and learners in education. Such interactive approach facilitates learning and bridges the yawning gap between the teacher and learners. From the foregoing, it could be argued that Igwebuike Philosophy has augmented our understanding of Philosophy of Education.

Igwebuike philosophy is also applied to the hermeneutics of ‘Globalization’. In the contemporary society, there is much emphasis on globalization. Igwebuike philosophy has made its contribution in the hermeneutics of globalization, and through such has ushered in a new interpretation of globalization. Interpreting globalization from the perspective of Igwebuike philosophy, Kanu states:

Igwebuike interprets globalization as a process in which all the world is involved: generated by all, in all and for all. The interpretation of the globalizing process as a product manufactured in Europe and transported to Africa is false and also an attempt to alienate the being of the African who is by belonging. Reality in globalization is moving towards self-actualization, and Africa cannot tell the world to wait for her. Africa must move faster to catch up with the rest of the world economically, politically, socially, culturally, educationally and other wise. To begin to blame globalization as though it were a moral being is a waste of effort; no nation will be judged for globalizing, for that would mean blaming a nation for being. The world must be. Thus, the understanding of globalization as capitalism, Westernization, Europeanization, imperialism, re-colonialism, re-enslavement, Americanization and universalization are not appropriate.¹⁴

Hence, Africa is part and parcel of globalization, and cannot in any way be separated from it. African remains an active player in the globalizing process. It becomes obvious that any interpretation of globalization that relegates Africa to the background is essentially faulty.

The employment of Igwebuike in the interpretation of the nature and logic of globalization has turned an acclaimed enemy into a friend, and the terrifying journey into the anticipation of a welcome reunion. Until African scholars begin to see globalization as a process, she would continue to remain un-strategically positioned, in fact as a spectator, instead of a player in the incurably globalizing world.¹⁵

From the foregoing, it is obvious that Igwebuike philosophy has actually enriched our understanding of globalization. It is an interpretation of globalization that recognizes and appreciates the rich contributions of Africans to the globalizing process.

Another important area where Igwebuike Philosophy is employed is in domain of the interpretation of African Bioethics, and this has ushered in a new conception of Bioethics. Generally, ethics concerns itself with the morality of human actions. Ikechukwu Anthony Kanu defined African Bioethics thus:

African Bioethics is a field of study that concerns itself with the evaluation of ethical issues arising in medicine and the cultural practices in Africa from an African perspective. Such an evaluation springs from an African background and belief. African categories, therefore, constitute the instruments or principles for the analysis, shaping and transformation of the meanings attached to the experience of life, health and illness.¹⁶

African bioethics examines the morality of the practice of medicine from African standpoint. This is as a result of the fact that medicine has to do with human beings. As it obvious from this study, Igwebuike philosophy seems to have universal application. Employing Igwebuike Philosophy in the interpretation of African Bioethics, he states:

The principles of African bioethics that are generated from Igwebuike in this work are few among the innumerable dimensions of Igwebuike. The first principle is solidarity principle, which is based on the African sense of community; this is followed by Respect for Others, Beneficence and Non-maleficence. Why is Igwebuike central to the principles of African bioethics? It is simply because Igwebuike is the underlining principle from which all principles of African philosophy emanate.¹⁷

He thus demonstrated the centrality of Igwebuike Philosophy in the following principles of African Bioethics, viz. Non-Maleficence, Solidarity, Beneficence, and Respect for Elders. He then argued that these principles of African Bioethics are based on Igwebuike Philosophy. In his words:

These principles are based on Igwebuike, the Igbo-African philosophy of the modality of being. The generation of these principles for bioethical discourses in the African context is an effort towards satisfying the quest for regional variation in bioethical discourses, especially as it concerns issues like abortion, euthanasia, female genital mutilation and human biomedical research. While Western bioethical principles are based on the Western worldview, these African bioethical principles are based on the African ontology. They are African-based, and would create a different version of principles for bioethics that incorporate the salient features of African ethics. In this age of globalization and intercultural communication, Africa, through these principles, has so much to offer to the world from her cultural heritage.¹⁸

So far in this study, effort has been made in examining the concept of Igwebuike philosophy as well as its applications to different branches of philosophy and human endeavour. At this juncture, let us examine the Epistemological implications of Igwebuike Philosophy which is the central focus of this study.

The Domain and Major Concern of Epistemology

Since this study focuses on epistemological implications of Igwebuike Philosophy, there is need to examine the concept of epistemology as well as its major concerns in the discipline of philosophy. Epistemology is one of the major branches of philosophy. It is popularly known as ‘Theory of Knowledge’ or ‘Gnoseology.’ Etymologically, it is derived from two Greek words: ‘Episteme’ (knowledge) and ‘logos’ (word, study or discourse). From etymological perspective, epistemology is the ‘study of’ or ‘discourse on’ human knowledge. Its domain is human knowledge and the circumstances that surround it. Hence, it is the branch of philosophy that examines what human knowledge is all about including its extent, justification, validity, status and means of attaining it. Epistemology, according to Ben O. Ebo, is concerned with the justification of human knowledge. It asks questions about the status and extent of our knowledge of the world, of ourselves, and other people.¹⁹ G. O. Ozumba has similar description of Epistemology. According to him: It centres around the fact of wanting to know, to understand and consequently to offer a well considered explanation of why things are the way they are²⁰ Human beings are very curious and ordinarily desire to know. Elaborating further on the concept of Epistemology, G. O. Ozumba states: It deals with human cognizers. Epistemology therefore is concerned with the scope, nature, extent, limits of human knowledge. It deals also with the certainty and reliableness of human knowledge.²¹Thus, everything about human knowledge is the pre-occupation and major concern of Epistemology. It seeks to understand and elucidate human knowledge from philosophical perspective.

The Concept of Knowledge

As was already established and demonstrated in this study, the issue of knowledge is the major concern of Epistemology, and this explains why Epistemology is otherwise called ‘Theory of Knowledge’. Thus, it becomes extremely necessary that the concept of knowledge be examined in this study for proper comprehension of the discourse in this study. The term ‘knowledge’ is commonly used, and so it could be said that knowledge is one of the most common concepts. However, the fact that the term ‘knowledge’ is commonly used does not in any way imply that it is generally well understood. Attesting to this, Bonaventure Chike Anetoh states that: The concept of knowledge is the central issue in epistemology. People make use of the concept often, but some do not actually understand it. Some claim to know what they only belief in.²² The whole enterprise of Epistemology would not be well understood if the concept of knowledge is not elucidated. This underscores the importance as well as the central position of knowledge in Epistemology. According to G. O. Ozumba:

Actually the word knowledge is noun form of the verb to know. There are more than one way of defining knowledge. Suffice it for us to define it as the state of awareness of a given fact information. Knowledge can also be seen as the fact of understanding, information acquired through learning or experience.²³

The above quotation could be said to be the ordinary understanding of knowledge. G. O. Ozumba also conceives knowledge from the perspectives of certainty and indubitability. Thus, one ought to be certain of what one claims to know. In his words:

Apart from to know in terms of being certain of our object of knowledge, other definitions do not provide a full-prove criteria for separation of knowledge from non-knowledge. If knowledge is mere understanding, then, how do we differentiate it from learning, perception, awareness, belief, opinion etc. To know has implicit in it the requirement of certainty, assurance, indubitability. If we are mistaken about what we claim to know, are we still justified in claiming to know it? Certainly not.²⁴

It follows from the foregoing that certainty and indubitability are essential ingredients of knowledge. However, absolute certainty and indubitability may not be very easy to attain. Robert Audi elaborates on this thus:

Given these connections between knowledge and certainty, one might hold that knowledge is constituted by conclusively justified true belief, meaning (1) the believer may justifiedly be psychologically certain of the true proposition in question and (2) this proposition is so well-grounded as to be itself propositionally certain.²⁵

Hamlyn, as cited by Ben O. Eboh identified three basic conditions for knowledge thus.

I know a thing if:

1. I believed it

2. I had good ground on which to base the belief and

3. The belief was true.²⁶

The above brings out very explicitly three basic facts about knowledge, viz. ‘belief’, ‘good ground’ and ‘truth’. These three factors ought to be considered in any discourse on knowledge. Hamlyn’s conditions for knowledge are actually in line with the traditional and more generally acceptable definition of knowledge as ‘justified true belief’. Analyzing the traditional definition of knowledge as ‘justified true belief’, Bonaventure Chike Anetoh states:

The key words in this definition are: belief, truth and justification. It becomes obvious that mere belief is not knowledge. Knowledge is much more than mere belief. A belief may or may not be true, and may not have rational justification; but knowledge ought to be true and should have rational justification. It ought to be noted that justification has to do with having rational evidences or rational grounds for one’s belief.²⁷

Justification of one’s belief is very necessary in knowledge. Otherwise, what one claims to be knowledge may just