A neurosurgeon in University College Hospital Ibadan vowed that his first action as Nigerian president would be to execute all Nigerian philosophers.[1] He insisted that the Nigerian philosophers have failed to produce and propagate suitable ideas for the Nigerian society. Societies are organized according to the ideas (philosophies) produced or adapted, and propagated over time in the society. Hence, the situation of a society is a reflection of the prevalent philosophies, ideas and thought patterns in that society. The Nigerian social situation signifies a philosophical malnutrition resulting from Nigerian philosophers’ barrenness or regurgitation of unsuitable philosophies. The defence that Nigerians do not listen or adopt philosophical suggestions does not excuse the inefficacy leading to philosophical malnutrition.
Food contributes to the growth and health of the human body. However, all foods are not suitable for everybody and every time. The food for infants vary from the food for children, for teenagers and for adults. Also, age mates react differently to several foods as one man’s meat could be another man’s poison. Hence, nutritionists consider an individual’s personal circumstances before recommending foods for the individual’s growth and wellbeing. They also prescribe different methods of presenting the food to make it attractive to the consumers.
As there are different developmental stages in human digestive system, there are also developmental stages in the human society. I believe there are four different stages of national development:[2]
- Achievement of Internal distinction and maturity of composite ethnic communities in a nation. This is for the ethnic communities to know who they are, what they have, what they can produce/distribute and what they need from other people.
- Assessment of compatibility between component ethnic communities.
- Alignment of purpose and capacity of the composite communities.
- Formal agreement on the terms and conditions for living and working together.[3]
As each human stage has its suitable type of food, each level of social development requires specific philosophy for justice and progress. Feeding an infant with ‘undiluted’ adult food causes harm to the baby’s digestive system. Also, forcing unevaluated ideas from established nations and societies on emerging nations may only lead to philosophical malnutrition.
Philosophy is the logical evaluation of beliefs that influence and affect humans in their search of good life in their environment. Philosophers are like the nutritionists of a society who evaluate the content and quality of beliefs in a society. They check and recommend ideas for proper growth of peace and progress in the society. These are ideas formed to address social issues in religion, law, politics, health, academia, production and distribution, arts and general human relationship.[4]
Nigeria, like many other African societies, is yet to achieve the first stage of social development, which is internal maturity. Compared to many other societies, Nigeria is still battling with the infant stage of social development. “Nigerians have never agreed – or been given the chance to agree – what Nigeria is.”[5] The various ethnic communities in Nigeria were colonially lumped together under a militarized government.[6] The ethnic communities are not allowed to decide who they are, own their lands and resources, and determine how they produce and distribute.
Unfortunately, Nigeria has not realized the effect of the missing localized philosophy in its society, so it continues to regurgitate foreign ideas. Even the Nigerian philosophers seem unready to form and propagate suitable ideas from real situation in the society. Instead, they dwell on the career-driven-lecture-styles and grammar of presenting and aligning with foreign philosophical ideas. This style of philosophical presentations is applauded for being tough, rigorous and abstract thoughts reserved for “intellectuals” and elite dignitaries. Nigerian philosophers seem reluctant to make and present “local” evaluations of influential ideas among common Nigerians in simplified and practical methods. This has exposed common Nigerians to philosophical malnutrition in ideas from some modern media, songs, movies, and terrible religious doctrines.
Beliefs and ideas are foods for the mind. As nutritionists evaluate human food for safety and growth, philosophy evaluates beliefs and ideas for social justice and progress. Philosophical malnutrition is a result of unhealthy beliefs resulting in social injustice, poverty, fear, greed, terrorism and bitterness. It is like food poisoning from the consumption of incompatible or unhealthy food elements. Since, human society advances according to discoveries, without proper philosophical evaluation of ideas for the people, the society remains poisoned.
In summary, the present-day academic philosophers are busy ‘forming’ scholarly presentation of lofty ideas for their elitist and ‘intellectual’ audience. These intellectuals hardly constitute 5% of Nigeria’s population, who can afford the time and rigor for such lofty jargons. Then, the street Philo-SUFFERS (torturers of wisdom) feed the remaining 95%+ masses with affordable but erroneous ideas of “the-good-life”. The affordable ideas are direct and easy to grab: ‘all I want is your waist’, ‘pay money and receive your material and individualistic miracle’, ‘life is all about the money yeh’, ‘kill for God and get paradise’. These ideas are more vocal, accessible, applicable and repeatable. Hence, they are more promoted over the boring, elite-focused and unadaptable philosophical jargons, abi na brouhaha una dey call am.
[1] Take his words metaphorically as blaming Nigerian philosophers for ineffectiveness in addressing the situation in Nigeria
[2] Chukwunwike Enekwechi, Principles of progressive social structure http://restartnaija.com/2017/02/23/social-structure-for-progressive/
[3] Ibid
[4] Cf. Thomas Hobbes, Leviathan. (New York: Macmillan Publishing company, 1962). 70-71
[5] Richard Dowden, Africa altered states, ordinary miracles. (New York: Public Affairs, 2010). p.445
[6] Cf. Ogban Ogban-Iyan, Re-inventing Nigeria through Pre-colonial Traditions, in, Issues in contemporary political economy of Nigeria. Edited by Hassan A. Saliu (Ilorin: T.A. Olayeri press, 1999). p70