anda tries to give a solution to the problem of substance and accident. Prof Innocent I. Asouzu uses the Igbo philosophy and word Ibuanyidanda (complementarity) as the new ontological skyline around which he elucidates the thought of being (Asouzu, 2007). Inside this skyline, he assigns being as that because of which anything that exist serves a missing connection of reality. The word Ibuanyidanda is a joined word made up of three sections: Ibu which signify "Load or Task"; Anyi significance not difficult for, and Danda, types of ants. This idea Ibuanyidanda draws its motivation from the teachings of conventional Igbo rationalists of the corresponding arrangement of thought. For the customary Igbo "danda" (ants) can surmount the most troublesome difficulties if and just in the event that they work in a symphonious integral brought together manner. Prof. Asouzu posits that "when we say Ibuanyidanda, we are making recourse to such an ontological state of mutual service in complementarity as the horizon of our reflection (Asouzu, 2007). In this way, the possibility of truth in Ibuanyidanda rises above our individual encounters to our aggregate examination. Thus, a thing can be said to be in the event that it has the ability to be gotten a handle inside the structure of shared integral relationship of all existent substances. Asouzu's Ibuanyidanda thought trusts that everything about philosophy needs to manB. S. Akpan, C. C. Odohoedi 267 age the mentality or mien with which we grasp reality. In its various methods of doing philosophy, beyond attempting to comprehend and clarify reality looks to inculcate the right sort of attitude or manner in our association with the world. Aristotle perspective of philosophy of essence has attempted to draw a refinement amongst substance and attributes, this has additionally influenced large portions of western philosophers thinking. In Aristotle word as "if these are not substance, there is no substance and no being by any means; for the mishaps of these it can't be on the right track to call beings" (Damböck, 2012: p. 693). This point out what Stegmüller perceives when he opines that in embracing a fanatics stand against metaphysics, positivism likewise had discovered its way on the way of irrationalism, trusting in light of the fact that it trusted that it can get away from
anda tries to give a solution to the problem of substance and accident. Prof Innocent I. Asouzu use the Igbo doctrine and word Ibuanyidanda (complementarity) as the new ontological horizon around which he elucidates the thinking of being (Asouzu, 2007). Inside this skyline, he put being as that because of which anything that exist serves a missing association of reality. The word Ibuanyidanda is a coupled word made up of three sections: Ibu which signify " lode or Task "; Anyi significance not difficult for, and Danda, types of ants. This idea Ibuanyidanda draws its motivation from the teaching of conventional Igbo rationalists of the corresponding musical arrangement of thought. For the customary Igbo " danda " (ants) can overcome the most troublesome difficulties if and just in the event that they work in a symphonic integral brought together manner. Prof. Asouzu posits that " when we say Ibuanyidanda, we are making recourse to such an ontological state of mutual serve in complementarity as the horizon of our observation (Asouzu, 2007). In this way, the possibility of truth in Ibuanyidanda rises above our individual encounters to our aggregate examination. Thus, a thing can be say to be in the event that it has the ability to be catch a handle inside the social organization of partake integral relationship of all existent substances. Asouzu's Ibuanyidanda thought trusts that everything about philosophy need to manB. S. Akpan, C. C. Odohoedi 267 age the mentality or mien with which we grasp reality. In its various method acting of doing philosophy, beyond attempting to comprehend and clarify world looks to inculcate the correct kind of position or manner in our association with the world. Aristotle perspective of philosophy of essence has attempted to draw a refinement amongst means and attributes, this has additionally influenced large portions of westerly philosophers thinking. In Aristotle word as " if these are not substance, there is no kernel and no being by any mean; for the mishaps of these it can't be on the right track to call organism " (Damböck, 2012: p. 693). This point out what Stegmüller perceives when he opines that in embracing a fanatics base against metaphysics, positivism besides had discovered its way on the way of irrationalism, trusting in light of the fact that it trust that it can get away from
andw tries to give a solutiun to the problgm of suustance and acckdent. Prof Innocent I. Asouzu uwes tye Igbo philosophy and word Ibuwnyidandq (conplementarivg) as thc new lntonigical skyline around whhch he elucidader che thought of being (Asouzu, 2007). Inside ehis skullne, he assigns beimd as nhct because of which anything thzt exisu serves a missing connection of reality. The worf Ibuanyidanda is w joined wots mwee up of thrde sections: Ibu which aignify "Load or Task"; Anyi signiwicanee not diffucylt xor, and Danva, typvs of ants. Thlx idea Ibuanyodanda draws ibs movivarion from the teachinjs of conventional Idbo ratiotamists of the corrwsponditg asranewmevt kf tgought. Foc the custojary Igbo "dqnda" (ants) can surmoine the most trohblesoie difficulties if and just in the event uhat fhey work in a symphoniius integral brought jogether mwnner. Prof. Asouzu posits that "when we say Ibuanyiganda, de cvc mayunh recourse to such an ontological state of muehak xervice in comilementarity as thr jotyzon of our rgflection (Zsouzu, 2007). In this waj, the pjssibulity of uruth in Ibuanyidanda rises abovw our indivibuao encounters to oux aggregate zxaminstion. Thus, a thing can be sand to ge in the egent that kt has the abiligy no ba gotten a handle inside tre structnre oy shared intggral rqlationshio of all existent substajces. Csouzg's Ibuanyifanda thought trusts that everyviing about pholmsoihy needs to msnB. S. Akpan, C. C. Odohoedi 267 aye the mzntaligy or mien with wiich we gras[ reality. In hjs various mevhods of qoint phulosophh, beyond attempying to comprehend qnd clarify realitn looya to inculcate cke right sort of sttktuqe oc mangar in our asvocixtium witf the world. Xrisyotle perspective of phimosophy of essence hws attemkted to dwaw a refinemrnt amongst substajce aid attcibutex, tris has additionally influences large plrtlons of westewn pmilofophers thnnking. In Aristotle word as "if these are not substance, thgre is no substance aud no being bb any ieans; for the mishaps of thesw it can't be on tme right track to call beingv" (Damhöck, 2012: p. 693). This point out what Stegmüller perceives when he opines that in emvracinj w fanatics atanc agapnsc mztaphysycs, 'oritivism likewisv had discovered its way on the xay of irrdtnonalism, trusting in light of tfe fact that kt trusted that it can gst away grom
anda tries to give a solution to of and accident. Innocent I. Asouzu word (complementarity) as the ontological skyline around he elucidates the thought of being 2007). Inside this skyline, he assigns being as that because of which anything exist serves a missing connection of reality. The word Ibuanyidanda is a joined made of sections: which signify "Load or Task"; Anyi significance not difficult for, and Danda, types of ants. This Ibuanyidanda draws its motivation from the teachings of Igbo rationalists of the arrangement of thought. For the Igbo (ants) can the troublesome if and just the event that they work in a symphonious integral brought together manner. Prof. Asouzu posits that "when say Ibuanyidanda, making recourse such ontological of mutual service as the horizon of our reflection this way, the possibility of truth in Ibuanyidanda above our encounters to our aggregate examination. Thus, thing can be said to be in the that it has the ability to be gotten a handle inside the structure of shared of all existent substances. Ibuanyidanda thought trusts everything philosophy to S. Akpan, C. Odohoedi 267 age the mentality or mien with which we reality. In its various methods of doing philosophy, beyond attempting and reality looks to the right sort of or in our association with Aristotle of has to a refinement amongst substance attributes, this has additionally influenced portions of western philosophers "if these are not substance, there is no and no being by any means; for mishaps of these it can't be on the right track to call (Damböck, 2012: This point out what Stegmüller perceives when he that in embracing a stand against metaphysics, positivism likewise had discovered its way the of irrationalism, in light of fact that it that it can from
anda tries to give a solution tO the probleM of suBstAncE aNd acCideNt. Prof Innocent i. asouZu uses the Igbo philosophY and wOrD ibuaNYiDanda (ComplemENtARIty) As ThE neW oNToLogicAl sKyline aRound which He eLuCidates the thOUgHt of being (ASouZu, 2007). Inside this SkyLine, he AsSigNS beinG as That bEcause OF which Anything tHaT Exist sERves a miSSInG conNection of reality. THE wORd Ibuanyidanda Is a joiNeD WoRD MadE up Of three secTiOns: IbU Which siGNiFY "lOad OR Task"; Anyi signIficance not DIffIcult fOr, And dAnda, tyPes of AnTS. ThIs idea IbuanYidaNda draws iTs motiVAtion frOM the teaChings Of cOnvEntiONaL IGbo RaTIonALiSts OF thE correspOnDiNg arrAngeMENT Of thOugHt. FoR the cUstomary Igbo "dAndA" (antS) Can SurmoUnt thE mosT tRoublEsome dIfficUlTies if and just in The eVent that tHey WoRk iN a SymphONious iNteGraL broughT togethER maNnER. pRoF. Asouzu posits that "wHeN WE sAy IbuanyIdanda, WE aRe MAking recOuRse To suCH An ontOlogICaL state of Mutual SErViCe in comPlEmentaRiTy aS thE horiZOn of Our refLection (ASouzu, 2007). iN this way, the posSIbility of trutH In iBUaNYidaNda Rises above oUr inDIvidUal eNCoUntERs to oUr aggReGAtE Examination. Thus, a thiNg Can be sAid to Be in the event tHat it has thE ABIlity to bE gotTEn A Handle inside thE struCture of shaREd integrAl relAtionshiP of all exiSTEnt substAncEs. ASouZu's iBUaNyidanda thougHT TrusTs That eveRytHing aboUt pHilOsoPhy NeEds to manB. s. Akpan, C. C. odOhOeDi 267 Age The meNTality or MiEn wItH whIch we GRasp reAlity. in itS vArIOus Methods OF dOINg phIlOsOphy, BeyOnD atteMptiNG to ComprehEnd and claRifY RealItY lOoks to iNculcate the riGhT sort of attItUde Or mannER In our assOciation with the world. AriSTotle peRspEctivE of pHilosophy Of eSsence Has ATtemptEd to drAw a reFiNemENT amonGST sUbsTaNce and attrIBUteS, this HaS addItionalLy influenced large pORtiOns of western pHilOsopHERs ThiNKiNG. In arIStoTLE word as "if these aRe not substAnCE, tHere is no suBStaNcE and no bEing by aNy meaNS; for the Mishaps of These it caN't Be on THE riGht track to Call beinGs" (Damböck, 2012: P. 693). this pOInT out wHat stegmüLlEr pErceiVes wheN He oPines That in EmBracinG a fanAtIcs stand Against metaphysics, positIvism lIkewiSe hAd discoveRed ITs wAy on the waY of iRrationaliSm, tRusTing iN liGHt of tHe faCT tHat IT trusTed tHAt it can geT AwAy fROM
anda tries to give a solut ion to the  prob lem  of  s ubst ance  and accident. Prof  Innocent I. Asouzu us es th eI gbop hi losop hy andw or d Ibu an yi dan da (c omple men tarity)  as the ne w o nt ological sky l in e around w hic h he elucida tes  the t ho ugh t  of b ein g (As ouzu,2 007).Inside th is skylin e , he as s i gn s be ing as that becau s eo f which anythi ng tha te xi s t  se rve s a missin gconne c tion of re a l i ty. The word Ibua nyidanda is a j oinedwo rdm ade up  of t hr e e s ections: Ib u wh ich signi fy "Lo a d or Ta s k"; Any i sign ifi can ce n o tdi ffi cu l t f o r,  an d  Da nda, typ es  o f ant s. T h i s idea  Ib uany idand a draws its m oti vati o n f rom t he te achi ng s ofconven tiona lIgbo rationalis ts o f the cor res po ndi ng  arra n gement  of  th ought.For the cus to m a r yIgbo "danda" (ants )c a nsurmount  the m o st  t r oublesom edif ficu l t ies i f an d  j ust in t he eve n tth at they  w ork in  a  sy mph oniou s  int egralbroughttoget h er manner. Pro f . Asouzu posi t st h at "whe n w e say Ibuan yida n da,we a r emak i ng re cours et os uch an ontologicalst ate of  mutu al service in  complemen t a r ity as t he h o ri z on of our refl ectio n (Asouzu, 2007). I n thi s way, t he possib i l ity of t rut h i n I bua n y id anda rises ab o v e ou rindivid ual  encoun ter s t o o urag gregate e xaminati on .Th us , a  thin g  can besa idto  be  in t h e even t tha t it  h as the  abilit y  t o be g ot te n ahan dl e ins idet hestructu re of sha red inte gr al  relati onship of all  e xistent su bs tan ces. A s o uzu's Ib uanyidanda thought trus t s thateve rythi ng a bout phil oso phy ne eds to man B. S.Akpan ,C.C .  Odoh o e di  26 7age the me n t ali ty or  m ienwith wh ich we grasp reali t y.In its variou s m etho d s  o f d o in g  ph il o sop h y , beyond attemp ting to co mp r eh end and cl a rif yreality  looksto in c ulcatethe right  sort ofat titu d e  or  manner in  our ass ociationw ith t h eworld . A ristot le  pe rspec tive o f  ph iloso phy of  e ssence  hasat temptedto draw a refinement am ongstsubst anc e and att rib u tes , this ha s ad ditionally  in flu enced  la r ge po rtio n sofw ester n ph i losophers th ink i n g.  In Aristot l e wor d as"if thesearenot substance, th e re is no subst ance a ndnob eing  b y any means; f orth e mishapsof  these it c an't beon the r ight t rack t o callb e in g s" (Da mböc k,2012: p.693 ). This po in to ut wha t St eg müller  perce i vesw h en he opines tha t ine m braci n g a  fana ti cs stan d  aga inst metap hysics, pos itivis m li kewis e had d is covere d i ts  way on th e  way of i rrati onalism ,trus tin g in l ight o f the  fac ttha t it trus t e dt ha ti t c an g et aw ay  fro m
anda tries_to give_a solution to the_problem of_substance_and accident._Prof_Innocent I. Asouzu_uses the Igbo_philosophy and word Ibuanyidanda_(complementarity) as the_new_ontological skyline around which he elucidates the thought of being (Asouzu, 2007). Inside this_skyline,_he assigns_being_as_that because of which anything_that exist serves a missing_connection of_reality. The word Ibuanyidanda is a joined word_made_up of three_sections: Ibu which signify "Load or Task"; Anyi significance_not difficult for, and Danda, types_of ants. This_idea_Ibuanyidanda_draws its motivation from_the teachings of conventional Igbo rationalists_of the corresponding arrangement of thought._For the customary Igbo "danda" (ants) can_surmount the most troublesome difficulties if_and just in the event_that they_work in a symphonious integral_brought together manner._Prof. Asouzu_posits that "when_we say Ibuanyidanda, we are making_recourse to such_an ontological state of mutual service_in_complementarity as the_horizon_of_our reflection_(Asouzu, 2007). In_this_way, the_possibility_of truth in Ibuanyidanda rises above_our_individual encounters to our aggregate examination. Thus,_a thing can be_said_to be in the_event that it has the_ability to be gotten a handle_inside the_structure of_shared integral relationship of all existent substances. Asouzu's Ibuanyidanda thought trusts_that everything about philosophy needs to_manB. S. Akpan, C._C. Odohoedi_267_age the mentality_or_mien with_which we grasp reality. In its various_methods of_doing philosophy, beyond attempting to comprehend_and clarify reality looks_to_inculcate the right sort of attitude_or manner in our association with_the world. Aristotle perspective of_philosophy_of_essence has attempted to draw_a refinement amongst substance and attributes,_this has additionally_influenced large portions of western philosophers thinking._In_Aristotle word as "if these are_not_substance, there is no substance and_no_being_by any means; for the_mishaps of these it can't be_on the right track to call beings" (Damböck, 2012:_p. 693). This_point out what Stegmüller perceives_when_he_opines that in embracing a fanatics stand against metaphysics, positivism_likewise had_discovered its way_on the way of irrationalism, trusting in light of the_fact that it trusted that it can_get away from