Abstract

The image of Africa in the world at the moment does not fit into that of a dignifying and adequately humanised and humanising unit of mankind. The situation beats and challenges the philosophical and anthropological aphorisms that seem to commune all men in general. This philosophical reflection investigates the deep roots of the extant situation. It focuses more on inherent factors to the exclusion of all exterior sources and causes of the problems, which it considers as secondary even if important. It has employed philosophical anthropological categories maximally and has also engaged metaphysical concepts to an extent to explore the general human modus operandi. Against this backdrop, it has beamed its searchlight on the Africans, specifically as a species of the human to identify to what extent it fits into the generally accepted pattern. This has led to an identification of the mind as the seat of the albatross. The philosophical anthropological analysis of the specific African mind and how it has been functioning has been carried out amidst a larger spectrum of the experiential operations of the mental state of mind. This has led to an examination of key concepts like fascination, imitation, success and failure, the heart and hope. A specific sample of an African concept has been adopted from the Igbo cultural background of Nigeria. How these concepts in practice have affected the organisation of African society and development has been examined and has led to an identification of various types of intelligence operative among the majority of African leaders, thinkers and the masses and the vicious cycle that is provoked by this. The external factors that feed and nourish this status quo have not been examined herein. But the shamelessness of the generality of mankind in tolerating this de facto state, for whatever can be labelled a third world within the one world, is implicitly indicated. The essay is a tribute to Professor Richard Onwuanibe who spent decades teaching philosophical anthropology to several generations of Nigerian seminarians who have become great philosophers as well today. It is also a wake-up call to philosophers, Africans and all people of good will. By concentrating on the internal conditions that in turn, obfuscate the mind and keep Africa and by implication the world behind its fullest possibilities of growth, peace and a better home for all, it looks forward to the exposition and possible neutralization of the latent external factors which belie the entire matrix of the African mindset at the moment.