Igwebuike Philosophy and Complementary Relations

Ikechukwu Anthony Kanu

Description

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.

Sujets

• Philosophie et théologie
• Philosophy

Informations

• Publié par: AuthorHouse UK
• Date de parution: 18 juillet 2022
• Nombre de lectures: 0
• EAN13: 9781665599719
• Langue: English

Extrait

IGWEBUIKE PHILOSOPHY AND COMPLEMENTARY RELATIONS
 
 
 
 
 
Ikechukwu Anthony KANU
 
 
 
 

 
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© 2022 Ikechukwu Anthony KANU. All rights reserved.
 
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Published by AuthorHouse 06/20/2022
 
ISBN: 978-1-6655-9970-2 (sc)
ISBN: 978-1-6655-9971-9 (e)
 
 
 
 
 
 
 
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In Memory
of
Sir Emmanuel Nwafor Kanu, KSJI
An Igwebuike Philosopher
CONTENTS
Introduction
 
‘Igwebuike’ As A Conceptualization Of Igbo-African Worldview
Ikechukwu Anthony KANU
Igwebuike Attributes In The Medieval French System: A Review Of Charlemagne’s Leadership In “La Chanson De Roland”
Jude I. Onebunne, PhD
Sylvia Chinazom Ezeaka
The Igbo-African Kola Nut As A Symbolic Manifestation Of ‘Igwebuike’ Philosophy
Ikechukwu Anthony KANU
‘Igwebuike’ Philosophy And The Management Of Covid-19 In Nigeria
OMOJOLA Immaculata Olu, (SSMA), PhD
‘Igwebuike’ Philosophy Of Science And Technology
Ikechukwu Anthony KANU
‘Igwebuike’ As The Key To Understanding African Philosophy And Religion
Ikechukwu Anthony KANU
Igwebuike: A Conceptual Tool For Change In The Liberation Of African Women
Nnoruga James
Igwbuike Philosophy: A Vehicle For Peace And Conflict Resolution Among The Igbos Of South East Nigeria
Onyeakazi Jude Chukwuma, PhD
Belongingness As Igwebuike And African Philosophy A Critical Relationship
Jude I. Onebunne, PhD
The Dissipative Quantum Model Of The Brain: How Consciousness (Of The Other) Arises From The Interactive Process Of The Body-Brain And Environment. Our Igwebuike-Ness Is Quantum
Dozie Iwuh, OSA
‘Igwebuike’ Philosophy And Human Resource Management
OMOJOLA Immaculata Olu, (SSMA), PhD
Covert Military Operations, Bioengineering And The Weaponization Of Viruses: An Igwuebuike Discourse
Hilary Ugwu, MSW
In Search For Native Communication: Igwebuike And Shikrot Philosophical Renderings
Justine John Dyikuk
The Role Of Umunna In Conflict Resolution As An Expression Of Igwebuike Philosophy
Francis N. C. IWUH
The Concept Of Igwebuike In Igbo Knowledge Integration
Obinna Victor Obiagwu, PhD
INTRODUCTION
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.
Different thinkers from different backgrounds in this book have brought different tastes of Igwebuike perspective on the table of discourse on Igwebuike philosophy. A co-relation between Igwebuike and the African worldview was made, followed by a study of the relevance of Igwebuike philosophy within the context of insecurity. The Igbo kola nut, being a very important symbol in Igbo ontology is studied in relation to Igwebuike philosophy. There is also the study of the relevance of Igwebuike philosophy and the management of corona virus pandemic (Covid-19); it also studies Igwebuike as the basis for science and technology in Africa and the key to understanding African traditional religion.
Recently, the struggle towards the liberation of African women has taken a centre stage in efforts towards liberation. Igwebuike principle is also employed in this regard showing how it stands for respect for alterity, equality and equity. There is also an evaluation of the relationship between Igwebuike and belongingness, and the place of consciousness in the understanding of Igwebuike philosophy. This was concluded with a chapter on the relationship between Igwebuike philosophy and human resource management.
This piece remains a major contribution to the corpus of literature on Igwebuike philosophy. I, therefore, introduce this piece to all lovers of African philosophy, religion and culture.
‘IGWEBUIKE’ AS A CONCEPTUALIZATION OF IGBO-AFRICAN WORLDVIEW
Ikechukwu Anthony KANU
Department of Philosophy and Religious Studies
Tansian University Umunya, Anambra State
[e-mail]
EXECUTIVE SUMMARY
The relationships in the African universe point to the fact of the dynamics of a personal and universal world, and the reality that the human person is a composition of lived embodiment with the world while at the same time experiencing his/her own body. This interaction between the personal world of the human person and the universal world is possible because, just as the heart of the human person is in the body, so is the body of the human person in the world. As a being in the world, the human person nourishes the world through creativity, while the world nourishes and sustains the human person. This interaction between the personal and universal worlds is a very important element in the understanding of the dynamics in the African worldview. It is in this regard that the African worldview can be described as an inter-subjective and complementary universe. It is a universe that remains in being by maintaining a balance in the relationships between complementary realities. This complementary and relational nature of the universe affects the way the African understands and interprets reality around him/her. This notwithstanding, with the recent studies in the area of Igwebuike philosophy and theology, the present researcher makes a co-relation between Igwebuike and the African worldview. This work discovered that Igwebuike is a conceptualization of the African worldview. It, therefore, understands Igwebuike as the African worldview, and the African worldview as Igwebuike. For the purpose of this research, the Igwebuike complementary approach would be employed.
Keywords: Igwebuike , Complementarity, Inter-subjectivity, Worldview, Universe, African
INTRODUCTION
The concept, ‘worldview’ ( Weltanschauung ), was popularized by German philosophers. Heidegger considers worldview within the context of distinguishing Weltanschauung from philosophy, to be a fixed interpretation of the universe of beings, as opposed to philosophy as the study of being. He further suggests that fundamental ontology could demonstrate the condition of possibility for something like worldview (Heidegger, 1975). In this sense, he distinguishes philosophy from worldview, while making it clear that philosophy as wisdom of the world and life is a provider of worldview. In this, he was quite unlike Hegel, Dilthey, Nietzsche, and Jaspers, who more or less equated philosophy with worldview.
The concept, worldview, had a very specific meaning for Freud. He defines it as “an intellectual construction which solves all the problems of our existence uniformly on the basis of one overriding hypothesis, which, accordingly, leaves no question unanswered and in which everything that interests us finds its fixed place” (1933, p. 158). This definition was to aid his distinction between rational or scientific worldview from religious or philosophical worldview. He argues that the age of modernity marks the emergence of the rational or scientific worldview and the bowing out of religious or philosophical worldview. While the religious and philosophical worldviews place realities beyond the reach of human understanding, the rational or scientific worldview sees reality as ultimately transparent to the power of human cognition.
Dilthey analyses worldview within the context of hermeneutics. Dilthey (1954) understands worldview as hermeneutical constructs, conveying the meaning of the world, thus, the interpretation of worldviews helps us to get at the meaning of reality, just as the interpretation of language helps to understand a text. According to Rickman (1988), Dilthey presents worldviews as:
A special case of methodological Verstehen (interpretative examination of phenomena) in the human sciences, involving description, abstraction, analysis, typification, comparison, and generalization. It [a worldview] attempts to reproduce or re-evoke at the conceptual level the original content of what is “there for us” in lived experience (p. 327).
Schleiermacher understands worldview as an element that makes our knowledge of God complete. For Emmanuel Kant, worldview is a world-intuition ‘mundus sensibilis’, which determines contemplation, apprehension and interpretation of being in the world of man. In the contention of Schelling, worldview is the summation-scheme for the understanding of the real world (Okonkwo, 2002a&b).
While these perspectives of worldview from German philosophers introduce us to the discourse on worldview, this paper focuses on the Afric