Abstract

That competent and distinguished colleagues have taken time to respond to my papers in recent times, as I know only too well, is at best stimulating. While some come with stings of embarrassment, others have come with great intellectual delight. However, Dr. Ajah’s critique of my paper comes with strong sentiments of concern and intellectual delight. Sentiments of concern because, in my response, I have a responsibility to awake a giant who is pretending to be asleep; and intellectual delight because Ajah is a young scholar, capable of conjuring the spirit of his opponent to thread on new grounds. More so, resonances of this kind, often bring me to the painful awareness that I have apparently been unable to present my theoretical approach in a comprehensible manner or, perhaps, to awaken the hermeneutic willingness requisite for its reception. My critic’s paper gives me more pleasure because his is only a co-operative effort to advance Igwebuike philosophy, and an engagement in Igwebuike pedagogy, a community of inquiry. I could not have wished for a fairer and more productive partner in dialogue than Dr Ajah. The emerging well-informed interest of African scholars in Igwebuike Philosophy in recent times is to the credit of reasonable subjections to penetrating analysis and criticism of such philosophy. This notwithstanding, I would begin my counter response to Dr Ajah’s response from his errantic understanding of my paper.