The aim of this article is to argue that Marcel’s idea of freedom as participation in being is what constitutes authentic freedom and existence. A “pessimistic” existentialist, Sartre conceives of authentic freedom and existence or life as making free choices and committing oneself to one’s chosen mode of life and taking responsibility for it. However, this stand of absolute freedom of choice, irrespective of the morality and nature of one’ actions with regard to human essence and ontological status as finite (...) and potential being in need of plenitude, could lead to the loss of sense of being and the proliferation of evil in a society. This is because one might freely choose to indulge in an act that negates the essence of humanity and engenders self-destruction as well as the destruction of others, since, for the “pessimistic” existentialist, one only has to be committed to it and accept its accompanying responsibility to qualify as authentic freedom and existence. I will argue that Marcel’s conception of freedom as participation in being leads to an individual’s awareness of their ontological status as a finite being and that their finitude imposes a limitation on their hold on being and generates some self-trepidation that they might lose their sense of being, and consequently propels them to engage in those acts that are consistent and compatible with their essence and are geared towards self-realisation. I will conclude that genuine freedom and authentic life lie in participation in being. (shrink)

This article is devoted to the problem of interpretation and understanding of African philosophy as a phenomenon of intercultural communication. It is a question of the presence of stereotypes in perception and assessments of African philosophy: from the assertion of its interiority and non-philosophical character to the propaganda of its primacy in the whole of world philosophy as the theorized core of spiritual life. The author also indentified the significant obstacle in the study of African philosophy and understanding of its (...) status in the history of world philosophy. Also the article touched the importance of African revival, and the key factors to its revival, the idea of Afrocentrism was also been mentioned as the key solution for the African revival. In this work, ethnophilosophy is further considered as the source of the whole philosophy of Africa. Attention is also paid to the problem of misunderstanding and misinterpretation of African philosophy and culture in the framework of world or universal philosophy and science. Also in the article, issue of searching for African identity is being raised, the ideas and impacts of some African thinkers, also socio-political concepts such as Pan-Africanism, Negritude, African socialism, African humanism, Afrocentrism and others, which had a serious impact on African socio-political life were also identified. The diversity of ethnic cultures, and its roles in the black continent were mentioned, and as well, emphasis on ethical issues, religions representations and superstitions. (shrink)

Ideally, the government of any nation is in a contract with the citizens for protection of life, property and freedom while the citizens are obliged to obey government laws. Moreso, the government is to discharge her duties without discriminating against any person or group. In Nigeria there are economic and administrative policies that discriminate against the Igbo nation resulting in dire consequences. Since economic policies make or mar the wellbeing of citizens especially in business, the need for fairness, equity, and (...) justice in the formulation and execution of policies is unquestionable. The Igbo of South East Nigeria, who are very active in business and entrepreneurship, suffer untold disadvantages and massive economic losses due to the lopsided and discriminatory economic policies churned out by successive Nigerian governments. Here we examine and argue against such policies based on their ethical implications and effects on individual and national development. (shrink)