3.2. CLIMA ESCOLAR
3.2.4. Clima social de aula: concepto desde el criterio de varios autores y de
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argued in my M.Phil Desertation that holding tenaciously such a view would amount to a fatalistic interpretation of the nature of personhood. Thus, if we take the idea of Chi to be responsible for people‘s success and failure, why do we blame and punish those who break the laws of the society? Again, can one‘s Chi be transferred to another? What happens to Chi when its bearer dies? Who is the idea of Chi representing in Igbo cosmology and cosmogony, is it the person or Chiukwu (supreme being) Our findings revealed that what the idea Chi represent in the ontological elements of a person is what the Igbo call akonauche. We shall however leave this particular point for extensive treatment in the next chapter. The idea of Chi therefore is stereotypic and not referential.
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believe that there is one key element that makes persons. African metaphysicists hold that all ontological elements are equally important in the attainment of the state of personhood.
From what has been said thus far, the following seem clear. First, these components may be grouped into two: physico-material and mental—spiritual. The physical death, the body dies, but the individual that is responsible for giving rise to personhood may survive that death to become an ancestor.
We find this identification quite interesting for two reasons. Firstly, it appears as if the two categories, which are the physical and non physical (mental/spiritual), are accorded equal importance in the construal of persons. What we present can be interpreted as a holistic or comprehensive account which is opposed to an essentialist rendering of persons.
We think this suggestion is attractive, not only for its holistic approach but for its ability to explain human experiences in a physical and non physical sense. This is in keeping with our intuitions of who a human person essentially is. We think that persons largely experience themselves as physical entities but in reference to its non –physical being.
A person whose existence and personality is dependent on the community is expected in turn to contribute to the continued existence of the community. This is the normative dimension of the concept of mmadu as a social being. The crown of personal life is to be useful to oneself as well as the community. The meaning of one‘s life is therefore measured by one‘s commitment to social ideals and communal existence. To achieve all these social goals and yet retain his/her personal identity lies in the inevitability of creative intelligence. What then is creative intelligence (akonauche) in Igbo concept of personhood and social order?
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35 Endnotes
I. Appiah, K.A. 2004. Akan and Euro-American concepts of the person. Philosophy;
new and traditional perspectives. New York: Oxford University Press. 25.
2 Appiah, K.A. 25.
3 Adeofe, I. 2004. Personal identity in African metaphysics. Philosophy: new and traditional perspectives. New York: Oxford University Press. 74
4 Adeofe, I. 74.
5 Adeofe, I. 74.
6 Adeofe, I. 75.
7 Matolino, B. 2014. Personhood in African philosophy. South Africa; Cluster Publications. 43.
8 Matolino, B. 43.
9 Adeofe, I. 78.
10 Strawson, P.F. 1959. Individuals. London: Methuen & Co Ltd.9.
11 Strawson, P.F. 9.
12 Strawson, P.F. 10.
13 Strawson, P.F. 10.
14 Descartes, R. Meditation 15 Strawson, P.F. 102 16 Strawson, P.F. 102.
17 Strawson, P.F. 102.
18 Strawson, P.F. 102.
19 Strawson, P.F. 110.
20 Innsbruck: @ www.google.com. Retrived date. 22-06-2015
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36 21 Innsbruck: 22-06-2015.
22 Will, J.F. 2013. Beyond Abortion: Why the personhood movement implicates reproductive choice. American Journal of Law and Medicine. Boston: American Society of Law and Medicine. 27.
23 Appiah., K.A. 27.
24 Appiah, K.A. 27.
25 Appiah, K.A. 27.
26 Appiah, K.A. 27.
27 Wiredu, K. 1980. Philosophy and an African culture. Cambridge: Cambridge University Press.47.
28 Wiredu, K. 1996. Cultural universals and particulars. an African perspective.
Bloomington: Indiana University Press. 157.
29 Abraham, W.E. 1995. A paradigm of African society. Readings in African Philosophy. An Akan collection.Lanham: University Press of America.57.
30 Gyekye, K. 1987. An essay on African Philosophical thought; The Akan conceptual scheme. Cambridge: Cambridge University Press.87.
31 Wiredu, K. 1995. The concept of mind with particular reference to the language and thoughts of the Akans. Readings in African Philosophy; An Akan collection.
Lanham: University Press of America. 132.
32 Wiredu, K. 133.
33 Wiredu, K. 100.
34 Gyekye, K. 85.
35 Gyekye, K. 85.
36 Gyekye, K. 97.
37 Gyekye, K. 101.
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37 38 Wiredu, K. 158.
39 Wiredu, K. 159.
40 Wiredu, K. 159-160.
41 Wiredu, K. 160.
42 Matolino, B. 105.
43 Matolino, B. 105.
44 Menkiti, I. 1979. Personhood and community in African traditional thought.
African philosophy: an introduction. Washington DC: University press of America.
P. 162.
45 Gbadegesin, S. 1991. African Philosophy: Traditional Yoruba Philosophy and contemporary African realities. New York: Peter Lang. 161.
46 Gbadegesin, S. 161.
47 Brown, L.M. 2004. Understanding and ontology in traditional African thought.
African Philosophy; new and traditional perspectives. New York: Oxford University Press. 159.
48 Gbadegesin, S. 162.
49 Gbadegesin, S. 163.
50 Gbadegesin, S. 163.
51 Nwala, U. 1985. Igbo philosophy. Lagos: Literamed Publications. 67.
52 Nze,C.C. 2001. From clash to dialogue of religions. A socio-ethical analysis of the Christian-islamic tension in a pluralistic Nigeria. Germany: Peter Lang. 258.
53 Madu, R. 1992. African symbols, proverbs and myths: the hermeneutics of destiny.
New York: Peter Lang. 78.
54 Agulanna, C.O. 2001. An African perspective on death and the crisis of existence.
Unpublished Ph.D. Thesis. Department of Philosophy, University of Ibadan. 104.
55 Nwala, U. 42.
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38 56 Agulanna, C.O. 104.
57 Anumihe. 2001. Igbo origin question. Owerri: Whelam Academy. 58
58 Nwoga, D. 1984. Nka na nzere. The focus of Igboworld view.Ahiajoku lecture.
Owerri: Assumpta Press. 46.
59 Madu, R. 159.
60 Robillard, E. 1982. Reincarnation; illusion or reality? Whitehead, K.D. Trans. New York: Alba House. 4.
61 Obilor, I.J. 2003.Studies in humanities. A handbook. Owerri: Austus Printers. 54.
62 Robillard, E.41.
63 Robillard, E. 44.
64 Obilor, I.J. 59.
65 Metuh, E. 1981. God and man in African religion: a case study of the Igbo of Nigeria. London: Geoffery Chapman. 70.
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Chapter Two: The concept of Akonauche 2.0 Introduction
A methodological question which must be posed and answered at this initial stage in order to avoid misdirection is whether the proposed world view is a synthesis articulated by the people being presented, or it is that of the presenter. In other words, when we say that ‗A‘ is part of the world view of the Igbo, do we mean that ‗A‘ is what the Igbo articulate as what they think, or do we mean that ‗A‘ is what we configure that the Igbo think? Is the explorer looking for the theoretical explanations by the people of their experience or is s/he formulating the conceptions of agency which he considers as lying behind the patterns of behaviour of the people? Does s/he seek their explanatory categories or their effective agencies1?
What we are about to analyse here then is a discourse which we have derived from experience, research and interpretation; of the Igbo understanding of the structure of reality of personhood and this affects the operations of man both in society and within the inner recesses of the individual person. We hope that the analysis we are going to present is such that gives rationality and consistency to the understanding of the Igbo as a people.
In discussing the world view of the Igbo, one is trying to synthesize into one the meaning of life to a people living in a wide territory and in quite distinct zones and units. One has to retain a consciousness of variations in patterns of behaviour. This raises the question of identity. Can one really talk of the Igbo world view? Are there not enough linguistic and cultural differences between Agbor and Arochukwu, between Nsukka and Ikwere, to make nonsense of any proposition that claims to be descriptive of all Igbo? Can any consistency be attached to the modes of thought and behaviour of a people with such varied origins and environment? Such a
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situation, rather than invalidate the effort, challenges us to seek out what is central to the Igbo world view while retaining a consciousness of how modifications have been created by time and distances.
One significant thing about Igbo traditional societies is the absence of an all-embracing social and political system with the result that many writers and investigations have wondered in what degree one could reasonably talk of the Igbo as a unit? Answering the question, in what sense are the Igbo or Igbo-speaking people regarded as a unit, Green says,
they occupy a common territory, speak a common language though with many dialectical variations, despite countless variations in custom, there are a number of cultural factors which are common to all Igbo areas, such as, kingship structure, cult-symbols (like ofo and ancestral cults) which are widely spread2.
The belief in the ancestral world serves the purpose of a watch-dog to the behaviour and thought of a person. To become an ancestor is to live in harmony within a person and his/her community.
According to Animalu, by examining the Igbo way of life, we hope to be able to guide our thoughts (akonauche) and co-ordinate our deeds in the wider world, so as to stay on the path of honour and humanity3. What then is akonauche in the understanding of a person in Igbo world-view and how does it mediate in the thoughts and actions of a person (s)?