Eternal Return And Ilo Uwa—Nietzsche and Igbo African Thought

Abstract

The idea of eternal is not unique innovation in thought. Although in development of Western philosophy concept is ascribed to Nietzsche, it can be traced back to Empedocles (Fragments, B 17 and 24) and Pythagoras (Simplicius, 732.23-24). But this idea is no more Nietzsche's than it is Igbo African. Thus its universality and perhaps indispensable nature provides us with an appropriate basis for cross-cultural philosophical dialogue. Such an intercultural communication is possible to extent that there is cultural universal. l However, cross-cultural dialogue is not meant to be comparative study. Perhaps comparison would be feasible, were both thoughts to emerge from same historical and cultural background. On contrary, however, these two thoughts arise from different perspectives - Western and African. Given difference in language, which separates two worlds of Nietzsche and Igbo, how can we raise question of eternal return? And what are its implications for cross-cultural philosophy? Undoubtedly, danger of any dialogue is hidden neither in what is discussed nor in way in which it is discussed. Rather it is hidden in language itself.2 Ultimately, philosophizing is to be done from one's own roots. In this respect, cross-cultural philosophy is meant to examine how different cultures develop and express their rationality. In other words, in crosscultural philosophizing, we intend to investigate precise manner of 'being rational' . . . and precise ways in which people meaningfully relate to one another in distinct cultures.3 In this way, cultures are the trails that direct thinking back into region of its source.4 The need, therefore, to philosophize from one's own background and origins does not rule out contact with other minds; such interaction, however, opens other perspectives, which otherwise would limit thinker to his/her world and thereby impoverish his understanding and genuine approach to reality. Admittedly, more than any thinker in Western philosophy, Nietzsche is known as one who has shown great interest in cross-cultural philosophy. This interest finds expression in his statement that: We ought to be learning from our neighbors precisely as Greeks learned from theirs, not for sake of learned pedantry but rather using everything we learned as foothold which will take us up as high - and higher than our neighbor.5 In this way Nietzsche's initiative and insight provides guideline and basis for any genuine philosophy. Obviously, we only philosophize when we enter into discussion with philosophers. And this implies that we talk through with them that about which they speak.6 Though dialogue does not necessarily imply that two individuals share common view on specific question, it requires that there should be basis on which they establish their exchange. The eternal expressly provides such basis for Nietzsche as well as Igbo African thought. For Nietzsche, eternal is his abysmal thought (Gedanke) which claims that all aspects of life innumerable times in an identical fashion. It is not a theory of world but view of self.7 Eternal is therefore not only Nietzsche's attempt to replace some principles outside physical world of flux and notion of beyond, it is his essential philosophical goal as an affirmation of world. In other words, it is path to yes, to amor fati, love of world as it is. Essentially, amor fati is Nietzsche's formula for greatness of human being.8 For Igbo African thought, however, term Ho uwa, which literally means return to earth, is process by which an ancestor returns and dwells with living members of particular community. Hence ancestor, who continuously and interminably returns at regular intervals, remains same principal actor. It is worth noting that Igbo experience of Uo uwa does not in any way imply reincarnation. …