The lectures on Heidegger‘s Being and Time held at a congress in Siegen (by Charles Bambach, Dieter Thomä, Johannes Fritsche, Rainer Marten et al.) and published in a book in the spring of 2019, are subject to a revision here. In particular, the works of the group around Emmanuel Faye are considered sect-like sessions of the intention to interpret Being and Time by the later Nazi identity of its author. Due to the dominance of these interpretations, the conference (...) is criticized under this aspect as „Congress of Braunfärber“ (i.e. those who dye it brown). Die auf einem Kongress in Siegen gehaltenen Vorträge zu Heideggers Sein und Zeit (von Charles Bambach, Dieter Thomä, Johannes Fritsche, Rainer Marten u.a.), im Frühling 2019 in Buchform publiziert, werden hier einer Revision unterzogen. Insbesondere die Arbeiten der Gruppe um Emmanuel Faye werden dabei als sektenhafte Sessionen des Unternehmen bewertet, „Sein und Zeit von der späteren nazistischen Mission seines Verfassers her zu lesen“. Aufgrund der Dominanz dieser Deutung wird die Tagung in Siegen wird unter diesem Gesichtspunkt als “Kongress der Braunfärber“ kritisiert. (shrink)

The pragmatic theory of explanation is an attempt to see explanation as a linguistic response to a cognitive problem where the content of the response depends on the context of the scientific inquiry. The present paper draws on the rhetorical situation, as it is defined by Loyld Bitzer, in order to understand how the context may influence the content as well as the acceptability of the response.

** This piece was originally titled "Beyond Borders: Exploring Ubuntu as a Lived Philosophy" but was later retitled "African thought can rescue Western philosophy" by the publisher. ** -/- Western philosophy is often abstract and disconnected from the real ethical problems we face today. Emmanuel Chiwetalu Ossai and Lloyd Strickland argue that the African philosophy of ubuntu, with its emphasis on community, interconnectedness, and practical application of ethical principles, offers a compelling alternative.

Modern cosmology treats space and time, or rather space-time, as concrete particulars. The General Theory of Relativity combines the distribution of matter and energy with the curvature of space-time. Here space-time appears as a concrete entity which affects matter and energy and is affected by the things in it. I question the idea that space-time is a concrete existing entity which both substantivalism and reductive relationism maintain. Instead I propose an alternative view, which may be called non-reductive relationism, by arguing (...) that space and time are abstract entities based on extension and changes. (shrink)

The last decade has seen an increasing number of references to quantum mechanics in the humanities and social sciences. This development has in particular been driven by Karen Barad’s agential realism: a theoretical framework that, based on Niels Bohr’s interpretation of quantum mechanics, aims to inform social theorizing. In dealing with notions such as agency, power, and embodiment as well as the relation between the material and the discursive level, the influence of agential realism in fields such as feminist science (...) studies and posthumanism has been profound. However, no one has hitherto paused to assess agential realism’s proclaimed quantum mechanical origin including its relation to the writings of Niels Bohr. This is the task taken up here. We find that many of the implications that agential realism allegedly derives from a Bohrian interpretation of quantum mechanics dissent from Bohr’s own views and are in conflict with those of other interpretations of quantum mechanics. Agential realism is at best consistent with quantum mechanics and consequently, it does not capture what quantum mechanics in any strict sense implies for social science or any other domain of inquiry. Agential realism may be interesting and thought provoking from the perspective of social theorizing, but it is neither sanctioned by quantum mechanics nor by Bohr’s authority. This conclusion not only holds for agential realism in particular, it also serves as a general warning against the other attempts to use quantum mechanics in social theorizing. (shrink)

It is not so long ago that philosophers and scientists thought of science as an objective and value-free enterprise. But since the heyday of positivism, it has become obvious that values, norms, and standards have an indispensable role to play in science. You may even say that these values are the real issues of the philosophy of science. Whatever they are, these values constrain science at an ontological, a cognitive, a methodological, and a semantic level for the purpose of making (...) science a rational pursuit of knowledge. I think, however, that a good place to look for them is in the rise of quantum mechanics and in the debate between Bohr and Einstein on its interpretation, not because similar cognitive values are not shaping scientific rationality elsewhere, but because they surface in the debate whenever a new revolutionary paradigm is about to take over the scene. (shrink)

Many philosophers consider explanation to be objective such that facts explain facts independently of human beings. This paper rejects such an ontological view and argues in favor of an epistemic view, named the pragmatic-rhetorical view, according to which explanations depend on our knowledge and are grounded in the public or scientific discourse.

The secular character of the Nigerian state should not impede collaboration between the Roman Catholic Schools Management Board and the Government of Cross River State (Nigeria) in the area of religious education. Based on the above claim, this paper is an exercise in content analysis of The Catholic School{\\ial is, the document regulating Catholic principles of education in schools) and Religion and National Values: Primary 1- 5(text on curricular contents of religious education at the primary school level in Nigeria) in (...) view of highlighting its implications for religious education. This work is focused on bringing out some points of convergence and divergence, if any, in these two documents. Content analysis technique is the modus operandi used in this research paper. The research findings of this paper show that Catholic primary schools can adopt the curriculum for religious education but should be weary of some of its doctrinally watered-down contents. (shrink)

In his [Africans are not Black: The Case for Conceptual Liberation], Kwesi Tsri relies extensively on myths and non-fictional narratives to dictate the origin of the racial disparagement of Afro-Americans and Africans from south of the Sahara. Owing to the synonymy between ‘black’ and ‘Africa’ as well as the derogatory symbolism in the former that fuels the latter, Tsri submits the need to disassociate Africans from the concept, ‘black.’ Upon a critical conversation with Tsri’s text however, Chimakonam discerns three flaws. (...) Granted, the objections are salient, I augment herein, one of Chimakonam’s critiques – the exclusion by Tsri, of nonfictional or scientific texts on the race discourse. Whereas I agree with Chimakonam that both the fictional and non-fictional accounts on race are pertinent for intellectual balance in Tsri’s disquisition, I further suggest that in most cases, non-fictional or scientific theories on race are undergirded by the prejudice initiated by mythical and/or fictional narratives. I substantiate my thesis, relying on Karl Popper’s evolutionary epistemology, with 21 st century science admission that human genetic diversity cannot be captured by scientific theories of race. Keywords: Africa, Blackness, Jonathan Chimakonam, Karl Popper, Kwesi Tsri. (shrink)

In By Way of Obstacles, Emmanuel Falque revisits the major themes of his work--finitude, the body, and the call for philosophers and theologians to "cross the Rubicon" by entering into dialogue--in light of objections that have been offered. In so doing, he offers a pathway through a work that will offer valuable insights both to newcomers to his thought and to those who are already familiar with it. For it is only after one has carved out one's pathway that (...) one may see more clearly where one has been and where one might be going. Here readers will discover the profound relation between Falque's emphasis on the human experience of the world and his desire for philosophy and Christian theology to enter into conversation. For only by speaking within the human horizon of finitude can Christianity be credible for human beings, and it is because Christian theology teaches that God entered into our finitude that it can also teach us something of what it is to be human. Contemporary phenomenology, Falque warns, over-privileges an encounter with the infinite that cannot be originary. Calling us back to finitude, he calls us to a deeper understanding of our humanity. (shrink)

Rarely do philosophers and scholars endeavour to examine Jesus Christ‟s teachings from the perspective of philosophy this is because it is presumed that Christ‟s teachings fall within the ambience of religion and theology.Philosophy as a discipline of study has been misunderstood and most times characterized by abstract considerations. This article titled: Jesus Christ the Philosopher:An Expose'brings out the fact that some teachings of Jesus Christ are and ought to be understood as being philosophical. The article looks at Jesus as a (...) historic person, exclusive of post-resurrection Jesus Christ which is fundamentally an issue of faith. The main objective of this work is to uncover, expose and write on the teachings of Jesus Christ which are philosophical. Certain areas of philosophy inherent in Christ teachings are in the areas of Social Philosophy viz: Leadership Philosophy, Philosophy of Peace and Conflict Resolution, Ethics and Virtue Ethics and Law. The conclusion of this article is that Jesus Christ‟s teachings are philosophical and thereby captures Jesus Christ as a philosopher. (shrink)

Spirituality connotes praxis informed by religious or faith convictions. This can transform the individual and society at large. Christian spirituality is centered on how a person’s relationship with the God of Jesus Christ informs and directs one’s approach to existence and engagement with the world. The ecosystem concerns humanity and relationship with it is invariably influenced by faith or religious informed praxis. The reality of climate change is convincing many people that humankind’s common homeland needs to be treated with care (...) and respect if created beings are to have a congenial habitat now and in the future. This article avers that Christian spirituality can contribute to eco-friendly behavior through re-formation of the behavior of people and emboldening their goodwill as regards the responsibility of all towards the care of the earth. Finally, this research proffers a three-fold model of eco-spirituality - scriptural, selfcontrol, and sacramental approaches to the earth – as a contribution towards stemming the tide of ecological assaults on creation. Textual analysis is the method used in this research. (shrink)

This paper discusses the late Michael Dummett’s characterization of the estrangement between physics and philosophy. It argues against those physicists who hold that modern physics, rather than philosophy, can answer traditional metaphysical questions such as why there is something rather than nothing. The claim is that physics cannot solve metaphysical problems since metaphysical issues are in principle empirically underdetermined. The paper closes with a critical discussion of the assumption of some cosmologists that the Universe was created out of nothing: In (...) contrast to this misleading assumption, it is proposed that the Universe has a necessary existence and that the present epoch after the Big Bang is a contingent realization of the Universe. (shrink)

In the constitution of contemporary image theory, Ludwig Wittgenstein’s philosophy has undoubtedly become a major conceptual reference. Rather than trying to establish what Wittgenstein’s own image theory could possibly look like, this paper would like to critically assess some of the advantages as well as some of the quandaries that arise when using Wittgenstein’s concept of ‘seeing-as’ for addressing the plural realities of images. While putting into evidence the tensions that come into play when applying what was initially a theory (...) of the gaze to a theory of the image, the paper shall subsequently discuss three modes of iconic vision: the propositional seeing-as, the projective seeing-in and the medial seeing-with. (shrink)

I argue that a general feature of human psychology provides strong reason to modify or reject anti-reductionism about the epistemology of testimony. Because of the work of what I call “the background” (which is a collection of all of an individual's synthetizations, summarizations, memories of experiences, beliefs, etc.) we cannot help but form testimonial beliefs on the basis of a testifier's say so along with additional evidence, concepts, beliefs, and so on. Given that we arrive at testimonial beliefs through the (...) work of the background, to be justified in holding a testimonial belief, we must not only have a rational speaker's say so, but we must also form such beliefs in a right way. If this is right, then, contrary to typical anti-reductionism, justified testimonial beliefs require more than just a trustworthy testifier's say so – another requirement is that they are formed in a right way. (shrink)

I argue that, if doxastic involuntarism is true, then we should reconceive what are traditionally called reasons for belief. The truth of doxastic involuntarism would rule out a certain understanding of reasons for belief according to which they are reasons to form, alter, or relinquish beliefs. Thus, reconceiving reasons for belief would require reconceiving doxastic obligations. I argue that, in fact, a reconception of reasons for belief warrants abandoning the notion of doxastic obligations, understood as obligations to perform acts of (...) belief formation, alteration, or relinquishment. Instead, the only sorts of obligations we would have that concern our doxastic states would be aretaic or practical. (shrink)

This paper argues that the fundamental problem of cognitive neuroscience arises from the neuronal description of the brain and the phenomenal description of the conscious mind. In general philosophers agree that no functional approach can explain phenomenal consciousness; some even think that science is forever unable to explain the qualitative character of our experiences. In order to overcome these challenges, I propose a distinction between intrinsic and extrinsic properties of the brain according to which brain states are characterized by intrinsic (...) properties, whereas the brain under the causal influence of an organism’s environment acquires extrinsic properties. These extrinsic properties may account for both phenomenal experiences as well as our thoughts about these experiences. At the end I discuss this proposal viability in relation to higher-order theories. (shrink)

One way in which bioethicists can benefit the medical community is by clarifying the concept of disorder. Since insurance companies refer to the DSM for whether a patient should receive assistance, one must consider the consequences of one’s concept of disorder for who should be provided with care. I offer a refinement of Jerome Wakefield’s hybrid concept of disorder, the harmful dysfunction analysis. I criticize both the factual component and the value component of Wakefield’s account and suggest how they might (...) be improved. I propose that the factual component should be statistical variation analyzed in multilevel and chronological compilations of physiological data. I propose that the value component should prioritize the individual’s authority regarding the experience of suffering from a physiological condition. My account preserves the insight of using a factual and a value component while avoiding the problems that Wakefield’s original account faces. (shrink)

Bertrand Russell once pointed out that modern science doesn’t deal with causal laws and that assuming otherwise is not only wrong but such thinking is erroneously thought to do no harm. However, looking into the scientific practice of simulation or experimentation reveals a general causal comprehension of physical processes. In this paper I trace causal experiences to the existence of innate causal capacity by which we organize sensory information. This capacity, I argue, is something we have got in virtue of (...) natural selection as can be seen from experiments with intelligent animals like crows and chimpanzees. So understanding the empirical world is impossible without the use of causal categories. The reason why Russell believed that modern science does not refer to causal laws is, I think, because he argued that the laws of mathematical physics give us a non-causal description of reality. In contrast to such a claim I hold that theoretical laws are prescriptive rules of description rather than descriptions themselves. (shrink)

Contemporary Nigerian society is in its doldrums as regards the culture of violence and distrust among peoples from various ethnic groups that make-up this nation. To an extent, religio-political reasons are fueling this culture of violence and distrust. The thrust of this paper is that: Christian military chaplains are stakeholders as promoters of peace and mutual co-existence in Nigeria with regard to controlling the culture of violence and disunity. The core of this thesis remains Jesus’ convictions concerning non-resistance to the (...) evil one as documented in the Sermon on the Mount, Matthew 5: 38-42, and His life as the Peace-Builder. Therefore, contemporary Nigerian context calls for Christian military chaplains to be more conscious that being messengers of peace and promoters of peaceful coexistence in our country, they have ethical responsibility to build bridges to harmony. Since Christ (God) is love, the chaplains should rediscover the poetics of testimony as a principle for building and reconstructing paths that lead to mutual co-existence in view of encouraging the reign of justice, unity, and peace in Nigeria. (shrink)

This paper applies a pragmatic-retorical theory of explanation and interpretation to understand the methodological perspectivism of the social sciences.

Scientific realism is the view that the aim of science is to produce true or approximately true theories about nature. It is a view which not only is shared by many philosophers but also by scientists themselves. Regarding Kuhn’s rejection of scientific progress, Steven Weinberg once declared: “All this is wormwood to scientists like myself, who think the task of science is to bring us closer and closer to objective truth.” But such a realist view on scientific theories is not (...) without problems. The paper discusses some arguments for and against the ontological commitments that scientific theories may entail. The upshot is that scientific realism according to which the semantic content of theories should be understood literally is not sustainable. Instead, it is argued that only realism with respect to entities can be reasonably and practically maintained. Finally, the paper discusses structural realism which presents itself as a modern alternative to scientific realism which may meet both the optimistic no-miracle argument and the pessimistic meta-induction argument. My conclusion is that such a position is neither attractive nor defendable. (shrink)

Viewing Vermeer with Merleau-Ponty's eyes.

The article explores the striking coincidences in Heidegger's and Blanchot's account of the image as death mask. The analysis of the respective theories of the image brings forth two radically divergent conceptions of thinking as "laying patent" (Heidegger) and of thinking as "laying bare" (Blanchot).

A key consequence of globalisation is the integrative approach to reality whereby emphasis is placed on interdependence. Religion being an expression of human culture is equally affected by this cultural revolution. The main objective of this paper is to examine how religious affiliation, among Christians, influences attitudes towards the application of psychological sciences to the assuagement of human suffering. The sociological theory of structural functionalism was deployed to explain attitudinal appraisal. Ethnographic methodology, through quantitative analysis of administered questionnaire, was also (...) used. The study reveals that religious tenets largely shape attitudinal appraisal and redefine the borders of globalisation’s metanarratives. (shrink)

Here I develop the idea, which I have presented elsewhere, that time instants are abstract entities existing tenselessly and therefore that events and changes likewise may be said to exist tenselessly in virtue of their place at a certain space-time point.

The semantic view on theories has been much in vogue over four decades as the successor of the syntactic view. In the present paper, I take issue with this approach by arguing that theories and models must be separated and that a theory should be considered to be a linguistic systems consisting of a vocabulary and a set of rules for the use of that vocabulary.

Traditional Yorùbá culture admits the hegemonic locus that humans rank above all else on the planet. The outlook received decisive ratification several millennia ago in one of the Odùs of their Ifá Corpus. Specifically, in Odù Ògúndá Otura, one of the numerous chapters of the Ifá Corpus, Ọ̀rúnmìlà, the founder and primordial deity of Ifá discloses his authorization, the use of non-human animals for sacrifice and other human ends interminably. In this study, we engage the Ifá chapter that upholds this (...) outlook. We riposte that the age long supercilious perspective among the Yorùbá that humans rank higher and over non-human animals, as documented in the said Odù is no longer tenable on biological and moral-legal grounds. If the biological and moral-legal thrusts are not invalid, what framework is plausible when the interest(s) of non-human animals clash with the interest(s) of Ifá tradition and Yorùbá culture? On what basis will it be appropriate to jettison the interest(s) of the one for the interest(s) of the other? In the light of these posers, we employ Kai Horsthemke’s ethical individualism as the suitable groundwork that considers the interest of animals recommended for sacrifice in Ifá obeisance. (shrink)

Religion constitutes an important element in every society as regards coping with the demands as well as vicissitudes of life. Mental health issues are becoming a recurrent decimal in societies overwhelmed by stress and other social factors. This paper examines how the presence of religious beliefs affects how some Christians respond to cases that have to do mental health. At the same time, it surveys how a near absence of religious attitude, that is, clinical medicine approach to mental health issues (...) betters the state of those suffering from these psychopathologies. This work sees participatory partnership approach as an effective means of correcting unhealthy biases that prevent a better understanding of mental health care. Sociological theory of structural functionalism will be used in assessing how religion can reinvent itself in areas that are associated with mental health. Ethnographic methodology through quantitative analysis of administered questionnaire is used as a research tool for this research. Three persons were also interviewed. The research findings show that religion is a crucial agent of socialization that can change how religious beliefs impact on mental health and there is need for medical professionals to collaborate with pastoral agents. (shrink)

Ezumezu, a prototype African logic, developed by Jonathan Chimakonam as a framework which mediates thought, theory and method in the African place, is according to him, extendable and applicable in places non-African too. This seems to underscore the universal character of the logic. I interrogate, in this piece, the logic to see if it truly mediates thought, theory and method in Yorùbá ontology on the one hand, and process ontology on the other hand. Through critical analysis, I discern that each (...) of these thought systems operate beyond the principles of classical logic and this is one of the factors that have vitiated their appreciation and comprehension. Upon critical reflection, however, these thought systems seem to follow the principles of Ezumezu logic hence my aim – to disclose how the logic undergirds theory and method for each of those systems. Keywords: African Philosophy, Ezumezu Logic, Jonathan Chimakonam, Process Ontology, Yorùbá Ontology. (shrink)

This paper investigates how Edward Pusey, a nineteenth century Anglican clergy and scholar responded to Edward Manning’s claim that the Church of England is not an authentic church. This led the former to write his Eirenicon, as an intellectual justification and a response to apostolicity and catholicity of the Anglican faith. Eirenicon is an example in rigorous dialogue on religious faith claims. The ecumenical rapprochement suggested by Pusey is very insightful: emphasis on the elements that unites Roman Catholics and Anglicans (...) as rooted in traditions of the Apostolic Church. After more than 152 years, this work seeks for the relevance of Pusey’s Eirenicon in contemporary Roman Catholic–Anglican faith relationship. -/- . (shrink)

This paper examined the contentious issues in the relationship between religion and culture. This relationship appeared to have been cordial and crucial for the corporate existence and development of the society. Although religion and culture are closely knit, there are issues of contention between them. However, these are two concepts or phenomena that exist together for the good of the society. In discovering the issues, the researcher adopted the literary method of study and examined the subject from that perspective. This (...) paper revealed that there is culture in religion as there is religion in culture. These two elements of society (religion and culture) play different roles to keep the society functional. Notably too, religion give meaning to culture. However, the major findings suggest the checking of the excesses of culture over religion to help develop a peaceful and socially conducive atmosphere for the people. This paper further recommended that religion should be given opportunity to shape and reform culture for the benefit of man. (shrink)

Kant’s emphasis on the immorality of lying even to a murderer at the door who is asking about a victim hidden inside has drawn criticism ever since. The example originally given by Constant has been read as the thread of morality by totalitarian ruthlessness. In order to defend the importance of Kant’s moral philosophy, many critics have tried to update his position by taking into account the threat of modern totalitarianism. Nonetheless, this article tries to argue that Kant is right, (...) especially since the rise of post-truth politics. Sincerity towards oneself and towards others remains the basis of democracy: we have to admit what seems to be the truth regardless of our feelings about it. (shrink)

Evil is the opposite of good. This phenomenon has unleashed serious threat to human existence. The problem is that it is difficult to understand and even to deal with. Evil is a subject that hasdefied solution politically, socially or religiously. This paper examined the issue of the origin,effect and ways of dealing with evil for a better society. The research adopted the historical andliterary methods of research. Various views are examined. Findings affirmed that God createdevil as well as good. However, (...) this view challenged the omnipotence and the goodness of God. The research identified bloodshed, corruption, demonic activities, human trafficking, child abuseand child dumping/abuse and many others as social vices associated with evil. This researchrecommends that man should learn to live with it, overcome it with good, while religious groupsshould lead in the campaign to end evil and/or reduce its effect on society. (shrink)

J.L. Austin is regarded as having an especially acute ear for fine distinctions of meaning overlooked by other philosophers. Austin employs an informal experimental approach to gathering evidence in support of these fine distinctions in meaning, an approach that has become a standard technique for investigating meaning in both philosophy and linguistics. In this paper, we subject Austin's methods to formal experimental investigation. His methods produce mixed results: We find support for his most famous distinction, drawn on the basis of (...) his `donkey stories', that `mistake' and `accident' apply to different cases, but not for some of his other attempts to distinguish the meaning of philosophically significant terms (such as `intentionally' and `deliberately'). We critically examine the methodology of informal experiments employed in ordinary language philosophy and much of contemporary philosophy of language and linguistics, and discuss the role that experimenter bias can play in influencing judgments about informal and formal linguistic experiments. (shrink)

This paper examines the contentious issues in the relationship between religion and culture. This relationship appears to have been cordial and crucial for the corporate existence and development of the society. Although religion and culture are closely knit, there are issues of contention between them. However, these are two concepts or phenomena that exist together for the good of the society. In discovering the issues, the researcher adopts the literary method of study and examines the subject from that perspective. This (...) paper revealed that there is culture in religion as there is religion in culture. These two elements of society (religion and culture) play different roles to keep the society functional. Notably too, religion give meaning to culture. However, our findings suggest the checking of the excesses of culture over religion to help develop a peaceful and socially conducive atmosphere for the people. This paper further recommends that religion should be given opportunity to shape and reform culture for the benefit of man. (shrink)

In contemporary Nigerian society, the evolving trends in Christian religious culture suggest that neoliberal (social) mind-set is influencing certain practices in many Churches. The objective of this paper is to examine how the above-mentioned contemporary culture influences current religious landscape. The sociological concept of commodification was adopted as a way of ‘reading’ this religious context. The research methodology combines theoretical and ethnographic approaches to this study. The research findings show that neoliberal mind-set is influencing how religious commodification shapes the characteristics (...) of Nigerian Christian marketplace. (shrink)

Owing to the nearly tangible result in the quest toward inclusive development in Africa, there has been the clamour that perhaps the Social Sciences, charged with the responsibility of providing solace for the menace are no longer adequate. This is the axiomatic basis upon which this essay builds its argument as it aims to blaze a trail that is usually taken for granted in the discourse on development – pedagogy. Hence, via the methods of comparison and analysis, this essay discloses (...) the nexus between John Dewey’s reconstructionism and Julius Nyerere’s educational model of self-reliance as a basis to structure development from the arena of education. For Dewey, through education, society can develop and reform its purposes and can move in different directions. For Nyerere, education for self-reliance has to foster communal goals of living together and working together for the common good. Both Dewey and Nyerere stated that education should make the individual realize that he is a member of the society and learn to participate in social learning. A critical examination of the ideas of these minds reveals that in the face of the discrepancies or differences motivations between their educational philosophies, the aggregate factor is suggestive of a worthy platform upon which a self-reliant education that will usher in the era of social development may be erected. This study admits the undeniable Western presence and the indigenous approach which makes it to initiate a blend of them. The parenthood can serve as a platform that will nurture minds that will consequently inform national development, also ideology plays a very crucial role. The present educational system of contemporary Africa has waned consequent to the circumvention of proper assessment of knowledge. The educational framework is therefore the onus and recommendation of this intellectual inquiry. (shrink)

Intergovernmental relation is an interaction among different levels of government. Intergovernmental relation is often times conflict-ridden, and the extent of the conflict depends on how they are managed by the actor operating at the government levels. This study examines conflict management in intergovernmental relation in Nigeria. The content analysis method would be used. This will be carried out by analyzing data obtained from extant literature on the subject matter. This paper found that intergovernmental conflicts mainly borders on tax jurisdiction and (...) revenue allocation. Other areas of conflict were found to include domination by the centre of other units, as well as, parallel and vertical misunderstanding among units on administrative, legal, social and economic matters. It was suggested that levels of government should introduce such method as discussion, integration, good management of communication in other to attain a peaceful intergovernmental relations regime. (shrink)

—Cultural studies remains one of the fields of research in the humanities that contributes to the development of the society by aiding the formulation of cultural policies towards the re-engineering of a nation’s social behavior. A functioning state benefits a lot from cultural products of cultural studies. Thus for any state, like Nigeria, to reap from cultural studies and policies, its basic democratic institutions should be strong and effective. The theoretical framework for this research is symbolic interactionism proposed by Stryker (...) and Denzin. This is because it enables the understanding of how cultural products are translated into policies that shape the society. In this paper, we demonstrated that Cultural Studies is instrumental to the development cultural policies that take seriously national identity and social integration of the Nigeria society. (shrink)

Reconciling the existence of a perfectly good God with the reality of evil in the world seems to be an impossible - or rather an unimaginable endeavour for some scholars. J. L. Mackie, for instance, maintains a logical incompatibility thesis, stating that three of the essential attributes of God, namely: omnipotence, omniscience and omnibenevolence can not be consistently upheld like the theists maintain, in the face of the reality of evil and human suffering in the world. Scholars like William Rowe, (...) David Hume and J. S. Mill also contend that every instance or trace of evil and suffering in the actual human world makes the existence of the creator of the world who is also perfectly good at best, probable. However, some scholars have attempted to explain the compatibility of the existence of a perfectly good God with the reality of evil in the world. This very endeavour is known in philosophy of religion and theology as theodicy. There are four traditional types of theodicy: The Augustinian tradition, the Irananaean tradition, the Hickian Soul making tradition and process theodicy. Using the methods of analysis and critical argumentation, we attempt a critical re-evaluation of these theodicies in this paper. Our critical investigation reveals that these theodicies inhere some weaknesses which render them insufficient in the rationalisation of the compatibility of the existence of a perfectly good God with the reality of evil in the world. The problems with each of the theodicies are meticulously explained in the paper. (shrink)

The movement of people from one country to another in search of greener pasture, peaceful settlement and so on, has become very rampant in the world today. These same reasons have triggered internal migrations as well. Lives have been lost in the bid to circumvent immigration laws of countries by immigrants. The current spate of wars, political crises, natural disasters and hunger has led to increase in illegal migration in the world. Nigeria is not left out. We hear of boundary (...) clashes and insurgencies, which have resulted in illegal emigration to other countries basically in search of job opportunities and better living conditions. Nigerians have severally been repatriated from foreign lands. Recently, over five thousand Nigerians were repatriated from Libya. Nigeria has also played host to migrants from neighbouring countries, and has experienced internal migration in several parts of the country. The frequently asked questions are: “what role can religion play in curbing the spate of illegal migration and refugee crises in Cross River State, Nigeria? The research discovered that religion can be a veritable partner to government in resolving this ever-increasing menace that has become an embarrassment to the state and nation. This work adopted qualitative or explorative research method. It employed the content analysis approach in examining available printed materials on the subject matter. In view of its peculiarity, oral interviews were conducted on specific groups and individuals. This work proposes the involvement of religious organisations in preaching and teaching on the dangers of illegal migration, the provision of vocational training for our teaming youth population to reduce emigration, and the provision of counselling and resettlement programmes for the repatriated and those in refugee camps across the country. The work also encourages the government to evolve modalities to curb the spate of violence and bloodshed that has fuelled refugee crises in Cross River State and Nigeria in general. (shrink)

A growing body of literature about the phenomenological and epistemic role of structural features of experience, as well as on the topic of absence experience itself, point toward the view that absence experience is non-veridical. Here I challenge that result.

Are color adjectives ("red", "green", etc.) relative adjectives or absolute adjectives? Existing theories of the meaning of color adjectives attempt to answer that question using informal ("armchair") judgments. The informal judgments of theorists conflict: it has been proposed that color adjectives are absolute with standards anchored at the minimum degree on the scale, that they are absolute but have near-midpoint standards, and that they are relative. In this paper we report two experiments, one based on entailment patterns and one based (...) on presupposition accommodation, that investigate the meaning of scalar adjectives. We find evidence confirming the existence of subgroups of the population who operate with different standards for color adjectives. The evidence of interpersonal variation in where standards are located on the relevant scale and how those standards can be adjusted indicates that the existing theories of the meaning of color adjectives are at best only partially correct. We also find evidence that paradigmatic relative adjectives ("tall", "wide") behave in ways that are not predicted by the standard theory of scalar adjectives. We discuss several different possible explanations for this unexpected behavior. We conclude by discussing the relevance of our findings for philosophical debates about the nature and extent of semantically encoded context sensitivity in which color adjectives have played a key role. (shrink)

Epiphenomenalism has had a long historical tradition. It is the view that mental properties are causally inert with respect to the physical world. In this paper, I argue that this tradition faces enormous challenges and needs better arguments to defend its position, and to demonstrate this, I interrogate the strands including computationalism, the idea of the illusion of conscious will, and causal exclusionism.

Poverty is a social problem. Its alleviation has been one of the major issues that occupy a significant place in the scale of preference of developmental policies of several nations, international organizations, church and other interested stakeholders. Thus, the thrust of this work centers on poverty alleviation strategies of selected Churches in Anambra State: namely how this institution participates in some economic activities, skill acquisition programmes, and empowerment programmes, among others in view of controlling the scourge of poverty. The research (...) methods employed here are: both qualitative and quantitative - survey and documentary research methods of data collection. The survey method collects data through designed research questionnaire and oral interview with some respondents respectively, while in qualitative approach is the content analysis of written sources such as books, journal articles and online sources that are relevant to the research. The findings of this research show that poverty is human-induced problem manifested in the mismanagement of resources and other forms of ills. Selected churches in Anambra State has reduced the effects of poverty through its collaboration with the State and Non-Governmental Organizations in poverty reduction programmes. (shrink)

Festival is a performative dimension of cultural praxis that strengthens bonds of cohesion in society. Festivals are also an integral part of religious praxis. They have the potentiality of bringing its adherents and non-adherents together thus creating and sustaining social communion among them. This reality of sustaining social communion confirms an important function of religion in society with particular reference to its social integrative effects. Therefore, this article assesses how religious festival, Christmas, fosters social integration among Igbos in Nigeria. On (...) a related note, many Igbos, see Christmas festival as unique occasion for them to visit their communities; attend meetings of their associations and/or town unions and consolidate family ties. These are opportunities for building social integrations, otherwise denoted as social communion in this research. This work makes use of critical analysis of relevant texts and questionnaire survey methods as means of gathering materials and data for this research. In view of understanding how Christmas festival aids social communion among the Igbo ethnic group, the theories of structural functionalism, social capital and social integration are being utilised as theoretical frameworks for this study. Finally, this study avers that religious festival cements social communion between the Igbos in Calabar Metropolis and their ancestral communities. (shrink)