Igwebuike began as a methodology and philosophy. Gradually, its philosophical elements began to have serious implications for theological discourse, especially with the increasing need to do theology that arises from the philosophy of the African people. The present piece affirms the reality of the link between philosophy and theology, especially regarding the links between the great philosophical questions and the mysteries of salvation which are studied in theology under the guidance of the higher light of faith.

This book of readings is designed to accomplish two tasks: to philosophize on Igwebuike and to honour Professor KANU, Ikechukwu Anthony, O.S.A. These two tasks or goals go hand in hand because Igwebuike is Professor Kanu’s philosophy. The book clearly demonstrates why Kanu deserves honour as an African philosopher who has introduced a way of doing African philosophy. It is an approach of doing philosophy that takes into account African ontology and cosmology. Igwebuike as a systematic African thought is exploratory in nature. It investigates issues with a view of seeing how they are related. Doing philosophy in this way takes into account not only the African context but the world as a complex entity with myriads of challenges. The myriads of challenges facing humanity have a representation in this book. For this reason the book is bound to have a global impact. In terms of philosophizing, this book demonstrates that Africa is confronted with many discourses. Discourses that are already going on but need a more systematic African philosophical approach. Some of the discourses are on the environment, governance, infrastructure, human and material resource among others. — Denis Odinga Okiya Maryknoll Insitute of African Studies, Nairobi, Kenya

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The study of African philosophy, like all great philosophical enquiries around the world, is fraught with the wrecks of words, wrenched from their original meaning, widened or narrowed, and forced into a bewildering variety of vessels that chum their ways in seas of semantic confusion. African philosophical studies has acquired and added to the many philosophical verbal transmogrifications that came originally from the Igbo of south-eastern Nigeria. In its turn, it has produced its own eccentric philosophical etymology, of which, perhaps the most striking example is Igwebuike philosophy. A reflection on Igwebuike philosophy reveals that it is a product of a meticulous and critical study of African philosophy. It is in this light that the scrupulous researcher would dissect the profound thinker behind the Igwebuike philosophy. In this book, scholars of different hues and academic endeavours have made excursus into the origin, originator, meaning and relevance of Igwebuike philosophy to contemporary African philosophical scholarship and African societies. Research shows that the brain behind Igwebuike philosophy that is gradually becoming a major part of African philosophical engagement is incontestably Prof Ikechukwu Anthony Kanu, O.S.A. Igwebuike itself is a philosophical principle that is drawn from African primordial practice of solidarity and complementarity; the works of professional African philosophers, African proverbs, African folk tales, African mythology, African symbols, African names and African songs. — Kanayo L. Nwadialor, Ph.D Nnamdi Azikiwe University, Awka

The present work focuses on the major inquiries in philosophy of religion. This work is unique in its own way, in the sense that it introduces something new to the corpus of literature that is often referred to as philosophy of religion. It introduces themes in African philosophy of religion, which is an area not often referred to in African philosophy, let alone in textbooks in philosophy of religion. As this work opens a new aperture in the study of the philosophy of religion, it is hoped that it would generate further interest in the study of African philosophy of religion.