Abstract
The main thrust of this essay is to examine how Maduabuchi Dukor’s theory of theistic or spiritual or comprehensive humanism (2010:p.77) or what I choose to call theistic pluralism, can be made the basis for deconstructing and resolving the crisis created by monistic and monotheistic orientations in the African psyche and on the African continent. The need for such demolition and resolution exercise is intensified by the fact that theistic or pluralistic humanism promotes the temperament of—live and let live(i.e. the Igbo onye biri ibeya biri) as against the monistic and monotheistic orientations which propagate a “thread bare kind of humanism” (p. 63).Consequently, my critique of monotheism is basically focused on the African condition. As of today and with the aftermath of double strands of colonization Africa is beset with the Triple Heritage problem. The razor of my critique is pointedly directed at the expression triple heritage, which not only portrays the psychological state of the African, but in actual fact determines the totality of the African condition in contemporary times. In launching my attack on the triple heritage concept, I go through the window of monotheism. Therefore, my critique of monotheism is intended for the following reasons:1) to explore the metaphysics of monotheism, which I hereafter refer to as theistic monism, and bring to the open the consequences of such orientation in a pluralistic society;2) to examine the metaphysics of Traditional African Religion (ATR), which in agreement with Maduabuchi Dukor, I hereafter christen theistic humanism or theistic pluralism, with a view to showing that African traditional thought system is antithetical to the monotheistic culture of the Arab and the Caucasian;3) to query the rationale behind juxtaposing metaphysical systems that are antithetical to one another, in the name of triple heritage;and4) to suggest way(s) of drastically ameliorating the anomaly on ground.
Highlights
The term critique entails the critical and technical analysis of issues intended to outline the positive and negative angles to such issues
If the African mode of reasoning is that of inclusivity which promotes pluralism and if the mode of reasoning for Christianity and Islam is the law of exclusivity which promotes monism and reductionism, my question is: What rationale is behind the acceptance of metaphysical systems which are antithetically opposed as one common heritage? And if we realize the foolhardiness in such a position, the question which follows concerns how we can proceed about the amelioration of the anomaly on ground?
The attempt to make the African pluralistic orientation as the basis for ameliorating the African Personality problem caused by monistic and monotheistic orientations has been hinted at by Maduabuchi Dukor in his treatment of the triple heritage problem. He makes allusion to Olu Holloway, a grandmaster of the Freemanson and Olori Oluwo of Reformed Ogboni Fraternity (ROF), both of whom crave for how the pluralistic nature of African Traditional Religion (ATR) could be harnessed for the resolution of religious crisis in Black Africa
Summary
Received September 22nd, 2012; revised October 21st, 2012; accepted November 7th, 2012. 77) or what I choose to call theistic pluralism, can be made the basis for deconstructing and resolving the crisis created by monistic and monotheistic orientations in the African psyche and on the African continent. My critique of monotheism is intended for the following reasons: 1) to explore the metaphysics of monotheism, which I hereafter refer to as theistic monism, and bring to the open the consequences of such orientation in a pluralistic society; 2) to examine the metaphysics of Traditional African Religion (ATR), which in agreement with Maduabuchi Dukor, I hereafter christen theistic humanism or theistic pluralism, with a view to showing that African traditional thought system is antithetical to the monotheistic culture of the Arab and the Caucasian; 3) to query the rationale behind juxtaposing metaphysical systems that are antithetical to one another, in the name of triple heritage; and 4) to suggest way(s) of drastically ameliorating the anomaly on ground
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