African philosophy, Atheism, New atheism, New Year, Nigeria, philosophy, politics, psychology, religion, science, Western philosophy

DE-EGOTIZING THE SELF IN ORDER TO RESURRECT THE I

In each one of us, lies two selves; an Ego and an I. one dominates the self. some are pretty dominated by the Ego while some are dominated by the I. The both are not lived out simultaneously. Fulton Sheen in one of his great works “Lift up your heart” states that, one who attempts to live both the life of the Ego and the I suffers remorse, anxiety, and inner disatisfaction. i shall briefly look at instances of an Ego-dominated life and an I- dominated life. firstly, the Ego is usually the self- centered, selfish and sensous part of man. a life dominated by the Ego finds it difficult to see his own faults but easily sees the faults of others. This type of lifestyle often clings tenaciously to sin and evil habits and calls it being rational. it seeks to be loved but does not love in return, it professes God vibrantly but deep down within the soul, it lacks the conviction that there is even a God. This is so because, deep down within it, being deeply committed to the christian principles might entail giving up our bad habits. Here, cases of Pseudo-Religion is very ramapant in a milieu like ours with so many churches. These are some of the ttemptatons we fall into when the Ego reigns supreme.This is why the caption talks about DE-EGOTIZING the self which means, ridding ourselves or doing away with every practices that are Ego inclined so as to embrace another lifestyle; the life of the I.
The I on the other hand is the true self that trascends the wordly life of the Ego because of the possession of freedom. The I is the man capable of returning to itself. I think of the I in relation to the famous statements of Socrates “Man Know Thyself”, “an unexamined life is not worth leaving” .This is the man who is capable of self knowledge and undertaking self-examination. An I-centered life understands freedom as responsibility under the law; where one has the right to do what one OUGHT to do. Gradually, one begins to act under the inspiration of God. His thoughts, desires, motivations and actions are no more on the sensate but on the heavenly. it is at this point that one is aware of the sense of sin and falling away from the grace of God. An I- centered life becomes more sensitive to the needs of the Other and does not consider others better than himself.
Amongst the pertinent questions we must ask oursleves at the threshold of the New Year is, do we still continue to live a licentious and Ego-centerd life as we did in the previous year? our country is in dire need of those who will bury the Ego so as to resurrect the I, our Churches are in dire need of those who are willing to live an I life; those ready to worship God in words and deeds.
In our world today marked by scientific and technological mastrey, one sees technology gradually pushing away the sense of sin, guilt and shame that makes us images of God. Little wonder then, Neo-Atheism and all forms of escapism are taking deep roots in the hearts of various peoples today. there is some comfort in believing that the Church and the Word of God are outdated in our private and individual lives. 2017 is a time to rethink again. Man remains ever capable of transcending to that Higher life which God has called us; the life of Holiness, the life of Grace, the life of the I.
MERRY NEW 2017

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African philosophy, Nigeria, philosophy, Western philosophy

OVERHAULING AFRICAN PHILOSOPHY: CHALLENGES AND PANACEAS

African philosophy is gradually gaining recognition as a discipline both within its milieu and the universal arena. But then, as this takes place, certain pressing challenges still awaits it because she is yet to put in her best in the universal philosophical discourse. These challenges portray African philosophy as moving back wards and in serious need of an external aid as scholars like Makinde seem to assume. In certain parts of the world, the question of the existence of African philosophy is still in doubt whereas in some areas, African philosophy is merely exotic and devoid of critical reasoning. This has put African scholars to reflect deeply on the often asked question, can the Black Man think? To an extent, I share the view that Africans and scholars alike are to be blamed for this. We are not at our best in our bid to promote African philosophy. While I deeply acknowledge the sincere efforts of some scholars in some quarters, I still believe that we need to do more. As the day goes by, little efforts are being made by scholars to articulate African knowledge in a systematic way so as to make our philosophy challenging and to promote lasting intellectual curiosity beyond mere world views. What is usually the case in African philosophy today is the mere recitation of world views that do not resonate in the universal. What is more? We have in our time a gradual decrease in the reading culture. Few tend to cultivate the habit of deep critical reading that goes beyond what we see in newspapers and novel.  It does seem that with the excitement generated by the debate about the existence or non existence of African philosophy, we seem to be marking time to use the words of Prof Innocent Asouzu.  At this time, one is not mistaken by asking, where are our trained philosophers who study in various prestigious universities in and around the globe? How much do the give to African philosophy after their degrees? Is the bank of African philosophy enriched enough by their wisdom? I come back again to the need for system building because, it is one of the greatest trials facing African philosophy. If our  scholars can actually begin to systematize their thoughts as they philosophize from their African Ambient, then we can say that we are on our way to progress. To forestall retrogression and lack of creativity in African philosophy, we must change strategy. Here we must study not only Western philosophies and their methodologies but also works and systems of African philosophers. The study of regional philosophy must be promoted in our institutions of learning. We can’t loose our own. (Nkemefuna). All forms of sheepish and slavish attachments to Western philosophical thoughts and paradigms must be discouraged as this can kill creativity in African philosophy. Africans must take pride in studying and internalizing the ideas of African philosophers as part of the wealth of our intellectual heritage. It is often surprising how one can search for the works of fellow Africans in African libraries, universities and not easily find them as we find that of our European counterparts. On the other hand, for the work of total and comprehensive solution to be achieved, African philosophy must engage in critical reflections that will solve the pressing human problem both in and around African philosophy. This is quite a daunting task but without it, all our arguments will be meaningless. It is by aiding in solving both the existential and perennial problems of man in a systematic way that the voice of African philosophy can truly resonate beyond ethnocentric and exotic world views that it is usually styled with. Indeed now is the finest moment for African philosophy to stop marking  time and move to the next level. This is our chance…         Have a blissful week!