Adewale Oluwaseun Motadegbe

In an era of environmental crises, humanity’s relationship with nature is built on the quest for control and domination, which fosters exploitation and abusive use of natural resources by humans rather than harmony. Over time, this disharmonious relationship, which is a departure from indigenous practices and their knowledge system, has led to declining living standards, environmental marginalisation and poor health. All of these issues stem from a fundamental lack of understanding of nature. From the point of view of the indigenous people and some environmentalists, nature has been perceived as a living entity with spiritual dimensions. It reflects humanity’s actions: what we sow, we reap. However, the failure to recognise this has deprived humanity of the ability to live in harmony with nature, form a spiritual bond, thus making it difficult to peacefully coexist with the environment. Hence, the purpose of this chapter is born. Using conceptual and critical analysis, this chapter addresses this lack of understanding by exploring the natural flow of existence through Laozi’s principle of Wu Wei, often translated as ‘effortless action’, ‘non-action’ or ‘non-interference’. It is a fundamental principle in Taoism (or Daoism), which emphasises the necessity of aligning with nature rather than imposing forceful actions upon it: an organic, unforced interaction with the natural world, encouraging sustainability and balance. This chapter proposes a rethink of the human conception of the natural world through Laozi’s indigenous approach, arguing that adopting Wu Wei and recognising nature’s spiritual dimension fosters sustainability and harmony.

Currently, Non-human animals have the popular identity of beingregarded as food on the plate or tool for exploitation. In response, philosopherslike Peter Singer and Tom Regan objected from the place sentience andentitlement to rights. However, this issue persists, where some scholars calledthe pretentious claim of change in practice to be a modification of theirapproach to exploit, which we consider, is due to the failure to emphasis onthe ontology of these animals. Hence, this research paper aims to approach itfrom an African perspective of spirituality, particularly from the Yorubaworldview. To the Yoruba, the environment, just like humans, has itsrespective spirits, purposes, and relevance. It is not to be treated with disdainor abused. In the case of animals, they, in their traditional settings, have alwaystreated animals with respect and reverence, considering their ontologicalbeing. Even if used for the purpose of consumption, or sacrifices, animals aretreated with a certain dignity, and not just as meats, as against the unethicalview of animals, most especially the consumable ones as mere foods on theplate. As a framework for ensuring the responsible consumption of animals inpresent time, this research paper presents the Yoruba approach to givingreverence to animals, which is well-documented in their folklores. It surveyshow within the Yoruba settings animals are treated with dignity and reverence,considering their communal belonging, spiritual consciousness, andecological relevance, all of which would contribute to the global walk toenvironmental sustainability.

The growing environmental degradation unfolding throughout the world has sparked substantial debates as it affects ecological well-being. While recent scholarship has increasingly begun to explore indigenous perspectives in addressing environmental crises, there remains a significant lack of focused analysis on Yoruba environmental thought, particularly through the lens of semiotic interpretation of proverbs as a repository of ecological wisdom. This paper fills that gap by examining Yoruba environmental thought (Ecosophy) as a panacea to ecological crises such as land pollution resulting from extractive activities and improper waste disposal. This paper examines the philosophical foundation that guides human-human and human-nature relationships within Yoruba culture, built on a spiritual and reciprocal ideology, which has its roots in a shared communal relationship. This study employs the method of semiotics to interpret Yoruba proverbs in which environmental wisdom is codified, alongside philosophical analysis to explore the Yoruba notion of the environment. It aligns with the views of Lynn White Jr., John Passmore, and Philomena Ojomo that a philosophical or ideological flaw underpins environmental crises and must be corrected to achieve lasting solutions. This paper argues from a virtue standpoint, using the Aristotelian doctrine of the mean as a medium to affirm the tenability of the Yoruba environmental perspective as a viable framework, considering its balanced approach in framing the human-nature relationship. The paper concludes that Yoruba Ecosophy presents a unique model for environmental stewardship that reconciles both anthropocentric and ecocentric ethical concerns.

In recent times, the concept of ecocentrism has, to a large extent, influenced environmental ethics and conservation discourse by attributing intrinsic value to nature at the expense of human interests. However, while this framework has empowered several ecological approaches and enriched various forms of ecological consciousness, it has, by implication, produced what we identify as an ecocentric bias. By ecocentric bias, we refer to a conceptual imbalance that tends to isolate the human being from the environment, or rather, attempts to subordinate human welfare to environmental preservation, which we consider a problem. From this perspective, this paper critically engages with the imbalance in ecocentricism by arguing that the human person is not an external entity to the ecosystem, but an integral part of it. By extension, highlighting various lived realities of the people, including poverty, inequality, and survival-based environmental degradation, our paper contends that any environmental philosophy or conservation policy that does not consider or disregard human socio-economic conditions risks becoming ethically and practically biased. Through the methods of conceptual clarification and critical analysis, this paper interrogates the prevailing ecocentric paradigm, focusing on how it has marginalized human needs in conservation science. In doing so, our paper advocates for a mediatory framework that focuses on harmonizing environmental integrity with human flourishing, rather than placing them against each other. This paper concludes by arguing that sustainable environmental stewardship is only possible when both the human and ecological dimensions are held in balanced ethical regard, thereby providing a just and inclusive model for global conservation efforts.

Migration has long been a focal point of sociological inquiry, with scholars always seeking to understand the forces driving human mobility. Everett Lee's push-pull theory is a comprehensive theory applied in explaining migration and is a more advanced replacement of the earlier, economically deterministic theories. Lee's analysis reveals diverse factors that instigate migration. He submits that what leads to migration in most cases is a response to the complex interplay of factors at the place of origin and destination. Unlike reductionist theories, his approach emphasizes the multifaceted nature of migration and its potential to produce both positive and negative outcomes, depending on the context. This paper employs a qualitative research design, alongside critical and conceptual analysis of secondary data, to examine the relationship between migration and national development through the lens of Lee’s theory, using Nigeria as a case study. This paper explores the determinants and scope of migration as well as its effect on national development. It argues that migration greatly contributes to national development since the mobility of human capital and socio-economic integration of migrants make a significant contribution to development impacts. The research attests to the double potential of migration in terms of spurring or slowing development based on how integration policy is handled, as well as controlling socio-economic factors. The paper asserts that strategic policy interventions are necessary to realize the development dividends of migration.

Today, there is an issue regarding the superiority of intelligence regarding the nature of human intelligence and artificial intelligence. Human intelligence, which refers to the natural capacity of humans to think, reason, learn, and adapt to new situations based on experience and emotional instincts, represents the core of what it means to be human. Artificial intelligence on the other hand is the simulation of human cognitive functions by machines, especially in tasks such as problem-solving, pattern recognition, and decision-making, which often operates based on algorithms and data, both of which are unique and important in themselves. However, there is a presupposition by some commentators, which happens to be the problem of this paper. On the one hand, there is the argument that artificial intelligence; particularly generative artificial intelligence, can perform tasks better than humans, while on the other hand, is the argument that human consciousness and creativity remain irreducible, both of which have sparked renewed discussions about whether AI can rival or even surpass human cognition. However, rather than reduce the discourse to a binary conflict, this paper through a critical and dialectical method, critically engages with established perspectives, proposing a complementary view that reconciles both intelligences. It argues that artificial intelligence represents an existential evolution that targets enhancing human productivity rather than replacing humans. Contrary to fears that artificial intelligence diminishes human relevance, this paper demonstrates how it complements human intelligence by ensuring collaboration and improved productivity in advancing knowledge and innovation.

This paper examines the nature of African religion and the influence of Western misconceptions on its development and perception. Historically, African religion has functioned as a benchmark for the values, principles, and philosophies that shape the daily lives and ethical frameworks of African societies. It encompasses a unique belief system, reverence for a Supreme Being, and a profound connection to community and nature, among other qualities. However, the advent of Western institutional religion significantly altered this dynamic. Western thought often dismissed African religious practices as fetishistic, primitive, or inhumane, thereby marginalizing these traditions and replacing them with Western Christian practices. As a result, this influence alienated and marginalized African peoples from their indigenous religions, altering their identities. Ironically, Western practices promoted values and principles similar to those inherent in African philosophy, but classified them as superior to facilitate control over Africans. This paper critically examines such narratives, highlighting the authenticity, richness, and sanctity of African religion. By exposing the original nature of African religion and employing conceptual and critical analysis, the paper argues that African religion, far from being fetishistic, embodies the totality of African reality; it is a sophisticated system of moral principles, belief, spirituality, and deep connection to the world.

Even as globalization has, no doubt, catalyzed or served as a basis for advancements in several spheres of human endeavours across the globe, it is also pertinent to highlight or indicate some of its drawbacks, especially as it pertains to the preservation of culture and morality. Whereas some studies have already attested to the fundamental link between culture and morality, some others have moved on to indicate how globalization may have a negative impact on culture and morality, especially within the African context. The present research queues with the latter group of studies as it investigates the extent to which the moral and cultural values associated with the Yoruba concept of Omoluabi has metamorphosed in the 21st century. The research relies on philosophical and hermeneutical analyses for its agenda as it discloses how the concept of ‘Omoluabi’, has evolved from its original usage and semantics to what now obtains in the 21st century.

The place of sociology in national development cannot in any way be belittled. As sociology is a social science that studies the elements of the society as a whole in bid to understand how they relate and to grasp their interaction patterns that either birth changes or promote stability. As a result of this, sociologists can state the causes and agents of development in any given nation, coupled with the fact that development is progressive and it follows certain patterns. Since the inception of Sociology, sociologists have been aiming toward national development. This can be captured in the works of Auguste Comte (1974), Karl Marx (1848) to name a few. This paper reveals the relevance of sociology in contending for national development as it studies the society in general and underscores what birth development or transition from one point to another. The paper further alludes that there is a nexus between sociology and national development thereby recommends that sociological findings need to be paid more attention to and properly utilized in order to actualize the desired national development as we posit sociology as a ‘societal doctor’ who diagnosis the society of her ailment and makes proper prescription that birth national development. In bid to actualized this paper objective, secondary resources are used as this is qualitative research.

The question of colonialism has been a deteriorating phenomenon in African history. Frantz Fanon conceived colonialism as a form of domination with the goal redefining the reality of the world of indigenous (“native”) peoples, which he considered possible through the means of violence. His conception of colonialism is that which with no doubt is embedded in vices and nothing more irrespective of the claims of the colonial masters that they aim at civilizing the people of Africa. Exploitation, extortion, economic stagnancy, regression, and many more vices were all recorded as effects of colonialism. It involves the domination of a set of people in their society by different people known as settlers from another society, promoting class distinction and dehumanization. In a bid to evaluate its effect and impact both on the dominated society and the settlers’ society (nation), Fanon also enters into the discussion as he criticizes the idea of colonialism from his perspective, thereby accentuating possible solutions. This work thereby exposes Fanon’s critique of colonialism, and its’ possible effects if and when followed as proposed by the colonial masters. Using Conceptual and critical analysis, this paper argues that Fanon’s revolutionary model must be reassessed, as contemporary struggles for liberation demand more than armed resistance considering the shift in realities.

The debate on human destiny and its relationship to freedom, responsibility, legality and morality is an ongoing discussion. The concept of destiny especially in Western philosophy depicts a static and unchanging idea that is causal to success or failure in the lives of individuals. Perhaps because of the culture of writing, destiny is seen as represented in black and white ink such that once written, it cannot be erased unlike the culture of oral expressions. Whereas Yoruba account of destiny depicts a possibility of erasing or recanting what is already given prenatally, many scholars have laughed over this or term Yoruba idea as purely metaphorical and inconsistent in expression. The aim of this paper is to argue that the Yoruba idea of destiny is one of the most consistent ideas with the reality before us. It is an all encompassing thesis that bridge the gap between theory and practice and by extension the relationship between ought (morality) and what is (legality). This aim will be achieved by explaining the relationship between the prenatally received destiny and natal active destiny. This is necessary due to our finding that the Western idea of destiny only sees destiny as individualistic without a consideration of collective destiny or social aspect of destiny where different destinies interact and consequently makes social group or government liable for some individual actions. We conclude that Yoruba idea of destiny is consistent with why individuals and societies are responsible for some failures or successes. Our finding embodies the reason why both government and societies can be held responsible for social and personal actions.