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.

To walk his talk, Edeh established institutions that should concretize his thought. He established hospitals, schools from nurseries to universities, charity centres for the poor, the abandoned, the needy and the handicapped, among others.

*Prof. Deneschumand of Germany, commenting on the African philosophy articulated by Edeh, posited:

“This philosophy is a lived philosophy. It is both theoretical and practical and, hence, very easy to understand. This fact is a big advantage this philosophy has over other philosophies that are very difficult, even to professional philosophers, to understand and apply.

Hence, the good in its practical results can easily be grasped by the human society and applied to the good of mankind. The principle of “good that is” means that “Being is good”.

This means that human being is good. In other words, “life is good”. That is, “life is sacred”. Hence, there must be respect for other people irrespective of their tribe, family background, etc.

It also means being tolerant of people of different origin, different race, colour, language, religion, way of life, gender or age. By no means would you want to do any harm to him or her, not speaking of killing him (not reversible), nor going to war with him. Rather, you must try to live in peace with him. Hence, all will certainly avoid war and head towards peace.

This is a philosophy for daily life, not only for studying in books or staying in the library. We distinguish this philosophy from other philosophies. It is practicable and promotes tolerance because of its respect for life.”

*Dr. Francis O.C. Njoku, Head of Department of Philosophy, University of Nigeria, Nsukka, observed that the realisation of a docu-dram of the work: “Towards an Igbo Metaphysics”, which is the first indigenous articulation of African Philosophy could be dangerous as it could lead to over simplifying this serious work by Edeh, being the first to articulate from within Africa.

A researcher and philosopher from Africa, he founded/articulated what I call a unifying concept. The “Ife” that he came out with, represents the Western concept of being. Ife is the exemplification of the good in man.

*Prof. Felix Ahoyo, President of the Society of Philosophers, Republic of Benin and lecturer at the Ercole Normale Superieur, University of Abomey-Calavi, Porto-Novo, in his submission posited:

“Prof. Edeh’s articulation of African philosophy changed the history of Africa in general and the history of African philosophy in particular. It reflects African reality. Its emphasis on the coalescence of theory and practice is spectacular.

The practical and effective charity, a derivative from the concept of being, that, in turn, derives from the Igbo notion of man who is mmadi (good that is) is an eloquent testimony of the inseparability of theory and practice in the African metaphysics espoused by Prof. Edeh.

The title of the book, “Towards an Igbo Metaphysics” is deceptive; we are no more in the level of Towards an Igbo Metaphysics; we are rather in African Metaphysics, by going through the contents of Edeh’s book.

*Associate Prof. Reginald Nnamdi, Dean, Faculty of Philosophy, Madonna University, demonstrating that African philosophy is the oldest philosophy, debunked Western philosophers’ claim that they have established the philosophy that had established the truth which is universal, and had established the universals that are incontrovertible.

It is unfounded because whatever is universal should not swallow the particularity of the other. Anybody can demonstrate a principle that can be universalized. Prof. Emmanuel Edeh’s universalization of the truth found in Africa is commendable.

He was able to draw from his investigation that man is the centre of all beings in the world. This is the thought of Africans from Cairo to Cape Town, from Timbuktu to Dar Es Salam.

*Dr Agbo, appreciating the originality, ingenuity, authenticity and practicality of Edeh’s articulation, in his conclusion, warned that people should not waste their time debating whether or not a group of people or more have established universal philosophy.

Philosophy starts as the philosophy of a people, a particular philosophy; while academic philosophy starts as the philosophy of a people espoused by a person. Philosophers should also eschew having themselves encapsulated in categories and principles developed by some imperially minded people. Many philosophers are victims of this problem, and as such, victims, instead of, victors of their situations.

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