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This book of readings is designed to accomplish two tasks: to philosophize on Igwebuike and to honour Professor KANU, Ikechukwu Anthony, O.S.A. These two tasks or goals go hand in hand because Igwebuike is Professor Kanu’s philosophy. The book clearly demonstrates why Kanu deserves honour as an African philosopher who has introduced a way of doing African philosophy. It is an approach of doing philosophy that takes into account African ontology and cosmology. Igwebuike as a systematic African thought is exploratory in nature. It investigates issues with a view of seeing how they are related. Doing philosophy in this way takes into account not only the African context but the world as a complex entity with myriads of challenges. The myriads of challenges facing humanity have a representation in this book. For this reason the book is bound to have a global impact. In terms of philosophizing, this book demonstrates that Africa is confronted with many discourses. Discourses that are already going on but need a more systematic African philosophical approach. Some of the discourses are on the environment, governance, infrastructure, human and material resource among others. — Denis Odinga Okiya Maryknoll Insitute of African Studies, Nairobi, Kenya
Igwebuike began as a methodology and philosophy. Gradually, its philosophical elements began to have serious implications for theological discourse, especially with the increasing need to do theology that arises from the philosophy of the African people. The present piece affirms the reality of the link between philosophy and theology, especially regarding the links between the great philosophical questions and the mysteries of salvation which are studied in theology under the guidance of the higher light of faith.
Trajectory of the philosophy of integrative Humanism represent the kernel of Professor Ozumba's most seminal and recent ideas as they either have inspired, or wound round or denote the very heart of his philosophy of integrative Humanism. It captures the profile of this prolific genius of our time whose indenumerable articles and books have provided great intellect and relief for the many seekers after philosophical knowledge. This is a Congealed version of professor Ozumba's Works intended to stir up or wet the appetite of would be readers. This book contains the ideas on Integrative Humanism. African Philosophy, Educational philosophy Ethics, epistemology, socio-political philosophy, metaphysics, philosophy of science etc. I find the work interesting and Captivating. I therefore recommend this book to all lovers of wisdom and knowledge Happy Reading. Prof A. F. Uduigwomen Dept of Philosophy University of Calabar
The study of African philosophy, like all great philosophical enquiries around the world, is fraught with the wrecks of words, wrenched from their original meaning, widened or narrowed, and forced into a bewildering variety of vessels that chum their ways in seas of semantic confusion. African philosophical studies has acquired and added to the many philosophical verbal transmogrifications that came originally from the Igbo of south-eastern Nigeria. In its turn, it has produced its own eccentric philosophical etymology, of which, perhaps the most striking example is Igwebuike philosophy. A reflection on Igwebuike philosophy reveals that it is a product of a meticulous and critical study of African philosophy. It is in this light that the scrupulous researcher would dissect the profound thinker behind the Igwebuike philosophy. In this book, scholars of different hues and academic endeavours have made excursus into the origin, originator, meaning and relevance of Igwebuike philosophy to contemporary African philosophical scholarship and African societies. Research shows that the brain behind Igwebuike philosophy that is gradually becoming a major part of African philosophical engagement is incontestably Prof Ikechukwu Anthony Kanu, O.S.A. Igwebuike itself is a philosophical principle that is drawn from African primordial practice of solidarity and complementarity; the works of professional African philosophers, African proverbs, African folk tales, African mythology, African symbols, African names and African songs. — Kanayo L. Nwadialor, Ph.D Nnamdi Azikiwe University, Awka
In this work, Igwebuike is employed as a unifying concept of African thought, especially, that aspect concerning the human person’s conception of the spiritual and material universe in which he or she lives. It is an explanatory theory or principle that interprets the puzzle of our complex relationship with the non-corporal world and human social life, that is, major social institutions that ensure social continuity and group identity, and further, underpins the epistemological manifestations of the human person’s universe.
Njik ka Amaka: Further Discussions on the Philosophy of Integrative Humanism (A Contribution to African and Intercultural Philosophies) presents philosophy from the view point of African thought system and logic. It presents African philosophy not as a reactionary to another brand of philosophy as is popularly the case among writers of African philosophy but as an unspoken, unstated rival of the positions of other philosophical traditions, with great emphasis on the importance of intercultural philosophizing. Somehow, the work manages to be eclectic in welding orientations in the spirit of intercultural philosophy and it makes no pretense that it was written primarily for the contemporary lover of wisdom. The focal point which remains unwavering throughout was the further development of integrative humanism as a theory in African philosophy. The language style of this work was carefully knitted in simplistic and in some places bombastic forms. Simplistic to appeal to all class of readers and bombastic to demonstrate the emerging orientation that one way to hit back at the domineering colonial languages would be to speak them in deconstructive manner. The Englishness or the Frenchness of those colonial languages are in this book broken; traditional meanings of words are in some places altered to reflect the African senses; some other words are reshaped in various forms to reflect what the African has in mind and what he means; idioms are reinterpreted to reflect the unabashed and highest degree of indomitable Africanness; this is because a language that would bear forth African truths if it yet remains foreign can only emerge from the ruins of the one that bore Western truths. The benchmark of the theory of integrative humanism as a vanguard for intercultural philosophy is a passage from bivalent to trivalent mode of logical interpretation wherein the intermediate position is hoisted as the necessary missing link of reality.
This volume addresses three fundamental questions about the interplay between the ethics of globality and spirituality: What are the practical implications of spirituality for the condition of life in a turbulent era of violent religious/non-religious extremism? In what way can spirituality, the view of love, compassion, tolerance, and mutual recognition encounter mistrust, enmity, separateness, and violence? How, and in what way, can spirituality contribute to the newly emerging global ethics? Religious scholars distinguish between the esoteric and exoteric sides of belief systems. Esotericism centres on the inner awareness, and conceals a certain spirituality that is only transmittable to those who could successfully pass through a process of initiatic preparation and transpersonal practices to understand the mystical dimensions of existence. In contrast, exotericism takes the outer dimension of every day consciousness into account and favours the possibility of the popular understanding of the essence of existence. In this perspective, truth could be grasped by the public without the need of any transpersonal initiative and transformation of consciousness. Esotericism extends beyond religion and has become the spiritual philosophy of life without the need of being essentially religious. It has become common, notably in the West, to identify oneself as spiritualist without having religious affiliations. The condition of globality has provided an unprecedented opportunity for spiritual perspectives to grow. Ideas, perspectives, beliefs, and philosophies of life are growing outside local/national containers to express themselves in different global settings, while the forces of globalisation are influencing local identities and cultures. While evolving global transformations strengthen people’s capability to leave institutionally ordered belief systems, it simultaneously enables them to rearrange themselves around alternative perspectives. These fundamental transformations cultivate a fabulous landscape for the growth of spirituality.
This volume is a collection of chapters about contemporary issues within African philosophy. They are issues African philosophy must grapple with to demonstrate its readiness to make a stand against some of the challenges society faces in the coming decade such as xenophobia, Afro-phobia, extreme poverty, democratic failure and migration. The text covers new methodical directions and there is focus on the conversationalist, complementarist and consolationist movements within the field as well as the place of the Indigenous Knowledge System.The collection speaks to African philosophy’s place in intellectual history with coverage of African Ethics and African socio-political philosophy. Contributors come from a variety of different backgrounds, institutions and countries. Through their innovative ideas, they provide fresh insight and intellectual energy. The book appeals to philosophy students and researchers.