ABSTRACT
Metaphysics can be defined as that branch of philosophy that studies
reality in its most comprehensive scope and fundamental principles. It is the
science that tries to determine the real nature of things.
The thesis is an attempt to examine critically the metaphysical
foundation of knowledge in Igbo philosophy. It shows that metaphysical
knowledge is accessible by the Igbo mind as against Kantian postulation that
metaphysical knowledge is impossible. The Thesis goes further to prove that in
Igbo metaphysical worldview, the mind or reason can penetrate the unknowable
world to discern the things in themselves as against Kantian postulation that
reason is incapable of piercing into the domain of things in themselves.
It also shows that the synthetic apriori knowledge is some thing that is
common to both Igbo metaphysical thought and Kantian critical Philosophy.
CHAPTER ONE
1.0 GENERAL
INTRODUCTION
The
debate about the existence of metaphysics could be formulated in a
concise statement by Kant, thus: “Is metaphysics at all possible?”1
Kant’s critique of the transcendent (traditional) metaphysics is a contribution
to the classical debate between the rationalists and the empiricists about the
true source of knowledge.
It is also a reaction to the unpopularity
of metaphysics among the scientifically minded thinkers of the modern period;
and to the devastating criticism the British empiricists made against
metaphysics. For David Hume, every book on metaphysics should be committed to
the flames because it contains nothing but sophistry and illusion. It was the
brilliant criticism by Hume against some traditional beliefs that immediately
woke Kant from his dogmatic slumber and spurred his own philosophical ideas.
For Kant, what has hitherto been called
metaphysics cannot satisfy any critical mind, but to forego it entirely is
impossible. He, therefore, had to take up the arduous task in his critique of
Pure Reason. He came out with the conclusion that metaphysics is very much
possible only as a natural tendency or natural disposition but impossible as a
science.
This
research work is geared towards the review of the implication of Kant’s
critique of metaphysics for metaphysics in African thought. The concerns of
traditional African metaphysics are, perhaps, best characterized in the phase
of Kant as God, freedom and immortality.
We have attempted
understanding the basis of African traditional metaphysics which has to do with
‘Being’ and its ontological appurtenances like personality, substance, ancestor
etc to proved that the African mind unlike Kant’s is capable of penetrating
into these areas. While Kant limits his enquiry to experience and reason, the
African go beyond that to explore extra-empirical and extra-ratiocinative means
often called extra-sensory perception (ESP).
1.1 BACKGROUND
OF THE STUDY
Metaphysics as the
science of the ultimate cause of reality as it is classically conceived has
never been seriously question until the modern trend of philosophy. Skepticism
about metaphysics was brought to the climax by David Hume who had a strong
influence on Kant. Ever since then, metaphysics has been under serious
intermittent attacks and fire.
Consequently,
metaphysics as a discipline has not only been criticized by post-medieval
philosophy but regrettably attacked as being vacuous and
meaningless as a result of the mistaken conception of it as not being very much
concerned with the concrete and individual things of sensory experience.
With the upsurge and
wave of disenchantment and disinterestedness in any form of metaphysical
inquiry, even right from William of Ockham, Kant calculatively posed the
question whether metaphysics is possible at all and if it is possible, whether
as a science. He concluded by affirming that metaphysics is possible as natural
predisposition but impossible as a science. This audacious problematic
assertion stands to spell doom to this sublime science especially to some Igbo
man or woman who’s live can never be devoid of metaphysical assumptions and
beliefs.
Our major task, at any
rate, is to have a flash-back at the status of metaphysics during the medieval
period and to re-examine the positions of the post-medieval anti-metaphysicians
that culminated in Immanuel Kant. A critical review will be made of the
implications of Kant’s view on metaphysics in the Igbo context.
1.2 STATEMENT
OF THE PROBLEM
Basically, this thesis
is concerned with the question: Is metaphysics at all possible? Kant has
demonstrated its impossibility as a science.
i.
Is metaphysics possible from Igbo point of view?
ii.
What is the implication of accepting Kant’s
criticism of metaphysics for the Igbo?
1.3 SCOPE
OF THE STUDY
The scope of this
research is to explore Kant’s epistemology and his critique of metaphysics
especially its implications for Igbo concepts of God, freedom and immortality
of the soul.
There will be an
exposition of other philosophers’ conception of metaphysics in general.
1.4 PURPOSE
OF THE STUDY
The problem raised by
Kant concerning human knowledge; it’s in ability to go beyond the world of
phenomenon has posited serious problem for Igbo metaphysics hence, the purpose
of this research include:
1.
To show that metaphysical knowledge is
accessible to human mind.
2.
That reason can penetrate the world of noumenon
to discern the things-in-themselves as against Kantian postulation that reason
is incapable of piercing into the domain of things in themselves.
The thesis exposes to
some critical minded Igbo persons, the negative implications of consenting to
the Kantian Postulations, that the mind cannot know anything about God, the
world and human freedom.
Therefore
the significance of the study are:
1.
To help us grasp a clear picture of what
metaphysics is all about.
2.
To x-ray the implication of its denial as a
science
To
prove that Igbo minds are capable of penetrating into the domain
of the numenon.
To create the awareness
of the importance of emphasizing valid and objective knowledge this helps in
fostering understanding and clearing of doubts in metaphysical issues and
conceptions.
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