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Indulgence with the idea of death, whether at a conscious or sub-conscious level, has been an age-old preoccupation of human thought and consciousness. All human beings are composed of a tangible and an intangible part, i.e. the body and the soul/mind respectively. The 'body' is as essential an element of our human identity as the soul or the mind. However, the legal arena is often seen grappling with controversies concerning the concept of personhood in relation to the dead (either the body or any other physical remains). Some of these controversies arise from our linguistic approach to death and personhood. The objective of this work is thus, to indulge in a philosophical discourse on death, to unravel the relationship between the concept of "personhood" and the subjective self "I" in terms of its identity and dignity (corporeal or incorporeal, and deceased or conscious). This research will look into some of the issues regarding the changing trends in our approach towards (dead) 'body' and 'personhood', i.e. what makes us a 'person' and what role does the tangible (body) and the intangible parts (soul/mind) play in the assertion of our personhood and right to dignity; and also, how the legal and the philosophical arenas are grappling with these approaches. This work finds out that the existing diameter of certain concepts is too narrow to encompass our sense of morality, ethics, and the changing trends of society, science and technology. [ABSTRACT FROM AUTHOR]

COVID-19 pandemic has spread to over 150 countries beyond China and the Asian continent shortly after it was declared a Public Health International Emergency on January 30, 2020. Early environmental samples suggest that the index patients were either market employees, regular visitors or stall owners of a Wuhan wetmarket in China during late December 2019 and early January 2020. Prominent earlier outbreaks such as SARS Coronavirus, Ebola, HIV (human immunodeficiency virus) and the influenza-A virus are suspected to have some form of origin in ‗wet markets'. ‗Wet markets' create unique opportunities for zoonotic emergence as several species of wild animals frequently come into contact with humans and domestic animals which enabled rapid viral evolution and emergence. Hence, the existence of ‗wet markets' should be called into question. This research attempts to jettison the prevailing anthropocentric worldview which allows humans to see animals as only having instrumental value and underpins the existence of ‗wet markets' for the ethics of ‗anthropoholism'. This work argues that humans need to embrace the ethics of ‗anthropoholism'; which sees animals as having inherent value and humans as caretakers of the environment. Anthropoholism advocates that humans should display the ‗live and lets live' attitude towards animals, allow them live in their natural habitat and abolish the existence of ‗wet markets'. [ABSTRACT FROM AUTHOR]

The romanticization, Europeanization and Americanization of the African mindset have not helped Africans especially Nigeria to rapidly advance technologically and scientifically as the African continent still sees itself like a slave to the Western countries. This paper seeks to argue that the relationship between Africa and the west intends to benefit the west completely without a corresponding measure of benefits to the African people. This contention is evidenced in the application of western methodology in attempting a solution and resolution of the African challenges. The Igbo notion Ahamefula is derived from two words "Aham" and "Efula" which means "my name will not be lost or my identity will not be lost" These are words used to connote the identity (Ejirimara) of a person, family a community or a nation. Ahamefula is founded on the logic of unity and identity which stand as hallmark for determining and discovering the weight and potentials of any given individual, family, community and nation. It is argued in this paper that leadership that is anchored on internal mechanism of local circumstance with full conviction and adoption of native ideology will lead the Nigerian State to an enviable political, social, scientific, religious and economic heights. [ABSTRACT FROM AUTHOR]

Most African societies operate a patriarchal system of male headship and female submission in social relations and marriage. This means male headship and women submission are both cultural and religious values within African society. Since these values define the position and role of sexes within African societies, they also present challenges to the gender equality championed by modernity. This paper attempts to show how some cultural and religious values in Africa contribute to the problem of gender inequality. This paper maintains that these values should be critically assessed, and those found to be inimical to the well-being and holistic development of society, be discarded. In such a way, African culture and values can have their relevance established and sustained in order to give credence to authentic African identity. The paper adopts a philosophical method of critical analysis and exposition. [ABSTRACT FROM AUTHOR]

One of the recurring ideas in the criticism of the Universalistic School of African philosophy against ethno-philosophy is the emphasis on culture and collective thought. Very recently, African philosophers of the hermeneutic school, have argued that African philosophy must be hermeneutical, that is, an individual interpretation of one's cultural symbols, mediated by one's understanding and self-understanding. This makes the thoughts of philosophers like Placid Tempels, Alexis Kagame and Leopold Senghor valid thoughts for inclusion into the corpus of African philosophy. This paper, further argues that African philosophy is an ontologico-existential hermeneutics. Albeit, taking a critical look into these affairs, it became plausible that some of the works produced from this task remains a paradox and a travesty as they were inflicted and affected with foreign categories and schemes that further leave the search for an authentic African philosophy open and their endeavour a charade. However, this lousy situation can only be addressed through proper reflective activities of African scholars towards originality of ideas that corresponds and represents the African world and that will make the African world intelligible to Africans. [ABSTRACT FROM AUTHOR]