Theistic Humanism and the Critique of Monotheism as the Most Evolved Religion

Chiedozie Okoro

Department of Philosophy, Faculty of Arts, University of Lagos Akoka, Yaba, Nigeria.

DOI: 10.4236/ojpp.2013.31A011                

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.

Keywords

Theistic Humanism/Pluralism; Monotheism; Polytheism and Triple Heritage

Conflicts of Interest

The authors declare no conflicts of interest.

References

[1]	Achebe, C. (1984). Things fall apart. Ibadan: Heinemann Educational Books.
[2]	Bohm, D. (1986). Creativity: The signature of nature. In R. Weber (Ed.), Dialogue with scientists and sages: The search for unity. New York: Routledge & Kegan Paul Plc.
[3]	Chinweizu (2005). Gender and monotheism: The assault by monotheism on African gender diarchy. Anatomy of female power: A masculinist dissection of matriarchy (New ed.). Lagos: Pero Press.
[4]	Dukor, M. (2010). Theistic humanism of African philosophy: The great debate on substance and method of African philosophy. Berlin: LAP LAMBERT Academic Publishing GmbH & Co. KG.
[5]	Edwards, D. L. (1988). Theism. In A. Bullock, O. Stallybrass, & S. Trombley), The fontana dictionary of modern thought. Great Britain: Fontana Press.
[6]	Gardiner, A. (1964). Egypt of the pharaoh. London: Oxford University Press.
[7]	Heidegger, M. (1962). Being and time. Oxford: Basil Blackwell.
[8]	Hylton, Z. (2003). Africa the authentic land of Canaan. Lagos: Spectrum.
[9]	Idoniboye, D. E. (1973). The idea of African philosophy: The concept of spirit in African metaphysics. Second Order, 2, 83.
[10]	Idowu, B. (1982). Olódùmarè: God in Yoruba belief. Ibadan: Longman.
[11]	Iroegbu, P. (1995). Metaphysics: The Kpim of philosophy. Owerri: International University Press.
[12]	Kant, I. (1970). Critique of pure reason. London: Macmillan.
[13]	Lewis, H. D. (2010). Theism. In Encyclopaedia britannica student and home edition. Chicago: Encyclop?dia Britannica.
[14]	Matt, D. C. (1997). The essential Kabbalah: The Heart of Jewish Mysticism. New Jersey: Castle Books.
[15]	Microsoft Encarta (2008). Microsoft Corporation.
[16]	Nkrumah, K. (1978). Consciencism: Philosophy and ideology for decolonization. London: Panaf Books Ltd.
[17]	Omoregbe, J. I. (1983). What is god? A critical enquiry. The Nigerian Journal of Philosophy, 3, 1-24.
[18]	Osahon, N. (2002). The end knowledge. Lagos: Heritage Books.
[19]	Podolny, R. (1986). Something called nothing, physical vacuum: What is it? Moscow: Mir Publishers.
[20]	Russell, B. (1972). A history of western philosophy. New York: A Touchstone Book.
[21]	Smart, N. (2010). Polytheism. In Encyclopaedia britannica student and home edition. Chicago: Encyclop?dia Britannica.
[22]	Unah, J. I. (1995). Essays in philosophy. Lagos: Panaf Books Incorporation.
[23]	Unah, J. I. (1997). Heidegger, through Kant to fundamental ontology. Ibadan: Hope Publications.
[24]	Unamuno, M. D. (1954). Tragic sense of life. New York: Dover Publications Inc.
[25]	Wa Thiong’o N. (1977). Petals of blood (African writers series). Nairobi: Heinemann.
[26]	Watson, J. (1971). Heidegger’s hermeneutic phenomenology. In Philosophy Today, 15.
[27]	Weber, R. (1986). Dialogue with scientists and sages: The search for unity. New York: Routledge & Kegan Paul Plc.