EDEH'S PHILOSOPHY AND HUMAN RIGHTS: LEADING TO WORLD PEACE

By Tobias Ozioko and Joseph Mbave

Abstract

An in-depth scrutiny makes apodictic the fact that the concept "human rights" is based on an understanding of the being: man. In his monumental work Towards An Igbo Metaphysics, Edeh espouses a philosophy of being that is not only akin to this understanding of man (at the base of human rights) but most importantly illuminates it. Being a doing philosophy, Edeh has not only theorized this concept of man but has set himself practicalising it. In the main, this work undertakes a study of Edeh's philosophy, its practical application in concrete human existence and its take on human rights.

Introduction

In recent times, there have been relentless efforts to propagate, uphold and protect human rights. This endeavour is not exclusive to the contemporary era. However, the intensity of the struggle in the recent past is exceptional. Cases of those who willingly underwent unspeakable torture and those who even sacrificed their lives to uphold the human rights for those who in some cases may not have met in person abound. These altruistic gestures accentuate the fact that human rights is of great importance. Regrettably, so many people still wallow in the pit of ignorance of these fundamental human rights. There is no gainsaying, to say the least, that a person who possesses an innumerable amount of treasure but is ignorant of it is as unfortunate and pitiable as a person who possesses nothing. Indeed, his case is more disheartening.

In like manner, a person who is ignorant of human rights cannot lay claim to them. Cognizant of the fact that many are not well-informed on this subject, an in-depth study of the aforementioned concept becomes pertinent. Edeh's Philosophy of Thought and Action (EPTAISM) enhances our understanding of these human rights. This is the case because the foundation on which human rights are built upon is akin to the foundation upon which Edeh's Philosophy of Thought and Action (EPTAISM) is built. Being a philosophy, EPTAISM has the advantage of possessing more clarified nuances. Being a doing philosophy, EPTAISM has been and continues to be realized in concrete human situations; its results speak for it. Using these added advantages of EPTAISM as instrumentum laboris, a succinct yet lucid elucidation of the human rights is arrived at. However, we shall first elucidate human rights and its foundation, after which we shall briefly discourse Edeh's philosophy and its foundation. Finally, we shall explore the links between the two.

Human Rights Defined

According to Beauchamp, T.L., "the expression 'human rights' is a recent label for what has traditionally been referred to as 'natural rights' or, in an older vernacular, 'rights of man'" (Beauchamp, T.L., 1982, p. 206). The nomenclature "human rights" preempts the meaning of the concept. They are rights that belong to the human species just because he is human. The rights emanate from the nature of man. In other words, the rights are inherent in human nature. The Office of the High Commissioner for Human Rights defines human rights as "rights inherent to all human beings, whatever our nationality, place of residence, sex, national or ethnic origin, colour, religion, language, or any other status" (OHCHR, 2013). For Tom Head, "the term 'human rights' refers to those rights that are considered universal to humanity, regardless of citizenship, residency status, ethnicity, gender, or other considerations" (Tom Head, 2013). Sepúlveda holds that human rights are "commonly understood as inalienable fundamental rights to which a person is inherently entitled simply because she or he is a human being." (Sepúlveda, 2004, p. 3) Since they are inherent in human nature, human rights are acclaimed to be universal and inalienable to man. To say that human rights are universal implies that wherever man exists, under whatever culture, he lives; in any geopolitical habitat, he finds himself; at whatever time in history he exists, these rights are privileges he ought to enjoy. Similarly, the assertion that human rights are inalienable connotes that since human rights are intrinsically connected to the nature of man, insofar as man remains man, he possesses those rights. The argument can be demonstrated thus, human rights can be alienated from man if man's nature can be alienated from him. However, since man's nature cannot be alienated from him, human rights cannot be alienated from man. In recent years, some philosophers have raised objections as to the validity of the universality and inalienability claim of the human rights.

History Excursus of Human Rights

As aforesaid, Beauchamp, T.L holds that human rights are a recent label for what has traditionally been referred to as natural rights. In Locke's opinion, natural rights have their footing in natural law. Hence, natural rights were deemed to pre-exist actual social and political systems by social contract theorists such as John Locke.

Thus, natural rights are considered ultimately valid whether or not they are recognized by any given political ruler or assembly. John Locke, a 17th century philosopher is a foremost proponent of this position. In his Two Treatises of Government (1688), Locke argued that "individuals possess natural rights, independently of the political recognition granted them by the state. These natural rights are possessed independently of, and prior to, the formation of any political community" (Andrew Fagan, 2005, accessed 13/4/2013 www.iep.utm.edu/hum-rts/). Locke argues that individuals had to entrust these rights to a leader for the sake of order and peace. This, according to Locke, is the emergence of political society. However, there are some inalienable rights which the individual cannot relinquish; rather the state has only but to protect these rights. Locke even went to the extent of advocating for rebellion against instituted government should they fail to protect these rights. These...