IN his monumental work, African Philosophy: A Historico-Hermeneutical Investigation of the Conditions of its Possibility (1983), he stated that “by interpreting the symbols of a culture that one can arrive at reflection and philosophy”.

He also pointed out that non-philosophy could serve as a starting point for Igbo philosophy by upholding that: “An Igbo philosophy would consist in the interpretation at a certain level of the various symbols and institutions of Igbo culture…”

T. Uzodinma Nwala, in his book, Igbo Philosophy (1985), stated: “…What I am presenting is another paradigm of African philosophy. I do realise that there is little or no systematic work on African philosophy. What I have done is just to produce the first fruits of a continuing search; with the hope that the response and criticisms of the intellectual world will inspire my inclination and ambition to help lay the foundation for the study and development of Africa philosophy”.

In the same year, 1985, Emmanuel M.P. Edeh carried out a revolution in the area of establishing African academic philosophy. He, like his contemporary, Nwala, noted that there was no work that had in any way formulated a proper African philosophy, and after even consulting Nwala at the University of Nigeria, Nsukka, saw nothing formulated on African thought and therefore started doing African academic philosophy.

Though he saw no comprehensive work on the subject matter, he was convinced that there was an African academic philosophy and that he could only do the work of a midwife by formalising it.

In other words, he decided and started to articulate the Black African academic philosophy through the articulation of the metaphysics of the Igbo people of Nigeria, just as the Western philosophy was articulated through the articulation of the Greek philosophy. He radically transformed the outlook of the African philosophy’s historical arena.

He went to the roots, and that was why I have called him an academic radical. The untouchable was touched; the undoable was done. Man in the world was the start-point of his reflection. God was at the centre of same reflection. He is the Centre, the Fulcrum, the Provider, Sustainer, and above all, the Creator of all things.

He created man (mmadi, the good, that is), who in turn, should do good to other men, in his own capacity, those things that God (the Supreme Good, that is) does to him. Edeh also first recognised ogwu (charms/juju) as one of African categories of being. Theory and practice married and were considered inseparable.

Practical and effective charity (love) was the end-point of this philosophy. His subsequent works such as Peace to the Modern World, Igbo Metaphysics: The First Articulation of African Philosophy, Authentic Catholic Theology, Articulated through the Articulation of African Philosophy, to mention but a few, throw more light on the originality and ingenuity of Prof E.M.P. Edeh’s thoughts.

Recently, the Department of Research, Madonna University, Okija, Anambra State, Nigeria came out with the research it has been carrying out for some years on the articulation of African philosophy. The fruit of this research was that African philosophy was articulated through the articulation of Igbo metaphysics.

Responding to the yearnings of the people to render the thought contained in the monumental work of Edeh, Towards an Igbo Metaphysics, making it accessible to all and sundry, she has collaborated with Confirm Projects International Ltd., a film producing company, to release a docu-drama of the work on Igbo metaphysics.

After the public presentation of the docu-drama at the Charity Square, Caritas University, Enugu Nigeria, a discussion of intellectuals on the subject matter was organised at the Department of Mass Communication, Madonna University, Okija. The highlights of this academic discussion are as follows:

Prof. C. B. Nze, renowned philosopher and Head, Department of Management and Social Sciences, Madonna University, defined philosophy as that activity of man based on strictly human reasoning, for the moulding, guiding and protection of man. On the articulation of African philosophy by Edeh, he stated that Edeh, in his work, demonstrated some seriousness, going down to the roots, and practicalized  African philosophy. The distinctive feature of African metaphysics typified in the Igbo metaphysics is that it is a theological metaphysics.

The African man’s God-Man-World conceptual scheme or relationship presented by Edeh underlined the fact that man is good, that is, because he was created by the Supreme Good that Is and, as such, is the image of his maker. He is called to provide, cater and sustain other men in love, just as God is Chinaeke (the Creator and Dispenser), Chiukwu (the Great God), Osebuluwa (the Sustainer of the Universe).

This explains the root of African brotherliness. It also emphasizes the African notion that man is sacred and should be respected, catered for and sustained in charity by others.

Mr. EDMUND AGBO,  a commentator on national issues, writes from Lagos.