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Every philosophic enterprise opens up with some theoretical conception ofthe nature and foundation of things as its grounding presupposition. Turningback, we would notice that the history of thought has to a greater extentbeen concerned with man either denotatively or connotatively. Philosophicalanthropology appears to be a cardinal concern of the intellectual landscape.We can, therefore, say that doing philosophy invokes an involvement in theexamination of man’s nature, concerns, purpose/goals, pursuits, fears, likesand dislikes, etc. - the things that constitutively determine man’s life. Fromthis perspective, Emmanuel Osigwe’s conception of human life and societal/national development may be appreciated. Understanding Chief EmmanuelOnyechere Osigwe Anyiam-Osigwe from this angle accords with theSocratic tradition of living an examined life.1 In this spirit, he himself saidthe following concerning man’s life:

In serving God, as an instrument of His Divine Will, mypurpose is to set forth for those who wish to follow in thefootsteps of the great Masters the wisdom of God whichdoes not mock man’s effort to emulate his creator. I seek toconvey the sense of unity in the teachings of the great Masterswho have walked the earth showing mankind how to live bydispensing both practical and spiritual wisdom; to hold outhope of inherent treasures in these teachings. But moreimportantly, I wish to re-awaken mankind to the imperativeneed for each of us to construct nobility of character inimitation of Divinity, to re-state the boundaries of the templeof God in Man, and enable each individual to begin to

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understand himself as a component of God. I wish to charta path to self-mastery which will lead Man to his re-unionwith the Most High. In this service I cast away all esteem ofmyself and with unfeigned humility account myself to be nomore than a grateful servant of God and student of Truth.2

He also stated that:

Beyond mystical feelings, piety and devotion, religion isindeed a higher cosmic mission that is purposed to transformman from a creature dominated by basic instincts to anincarnate personality worthy of description as a manifestationof Divine Intelligence. In this regard, religion is a psychicprocess intended for the enhancement of man’s evolution,ascending from matter to spirit.3

His vision of man can be summarized thus: man is an instrument ofGod’s will with the capacity of bearing God/Divinity (this is reminiscent ofcapax dei – a concept used by medieval scholars to mean the capacity forGod) and a component of God, who ought to seek a reunification with hisultimate end, God. In other words, man has the potential of being amanifestation of divine intelligence; he can move or operate at the highestlevel of life called spirit/divine (non-human) intelligence.

A closer examination of the very words of Anyiam-Osigwe, quotedabove, displays the optimism that colours his thoughts about man, and hislife. Optimism, thus, suggests the role that Chief Anyiam-Osigwe’s life world(lebenswelt) involves in the oscillatory discourse of possibility and actuality.Possibility means the capability for actuality. Although the general trend ofthings reveals man as living below his higher abilities and/or strengths, hecan rise above the debilitating state of dross and matter - greed, corruption,dishonesty, envy, backwardness, malice, etc. If man fails to grow, to betterhis personal and/or societal life, it is not for want of requisite resources/inner drive but the choice to function below one’s capability either out oflaziness or culpable ignorance. For this reason, he opines that man can liveabove the control of basic instincts (life informed by the principle of self-

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preservation) and ascend from the level of materiality to divinity.4 Bydeduction, Anyiam-Osigiwe’s perception of the possibility of man making achange in his life from ‘matter to spirit’ instantiates his conviction/belief inhuman development both at the personal and inter-subjective levels of dailyencounters. Man is not determined by nature; he is free to make choices asregards the direction of his life. Choice, the ability to discriminate betweenalternatives, is a reflection of man’s capacity for freedom.

Man’s Nature and the MDGsA theory of development that tries to encapsulate something of the lengthand breadth of the human condition that is different from the partial systemsrife in contemporary development discourses may be tagged an ideology.According to McIntyre, ideologies are theoretical constructs on nature orsociety, on the way man ought to live in the world and on the dominant orsupreme belief system of a people.5 From these key features, we canappreciate a format for understanding Anyiam-Osigiwe’s philosophy ofdevelopment - a developmental vision that encapsulates the nature of manand how society ought to function based on his definition of our cognitive/mental postures in terms of the highest angle of man’s (possible) life, thespirit-life about which spiritual masters have attested to as real and attainable.It may not be out of place to quickly interject, at this juncture, that Anyiam-Osigwe’s spiritual/divine potentiality as regards man runs counter to thephilosophical/epistemic tradition known to reject concepts suggestive of anyuniverse of discourse outside the spectrum of logicality and scientificity. Inthis way, he champions a broader understanding of man as a being consistingof body, mind (soul) and spirit. This posture may not find resonance in theprolonged traditionally philosophical conception of man in terms of bodyand mind. It does not mean it lacks support in any intellectual spherealtogether; Judaeo-Christian Ideology lends its weight behind the tripartiteformat of man.6 It is very easy to perceive Anyiam- Osigwe’s holistic theoryof development from the ‘prison-house’ (Frederic Jameson) of the traditionalmind-body problem. But this does not tally with the tone of his thoughts. Letus examine Anyiam-Osigwe’s thoughts:

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i. On The Human Body/Matter: “… our commitment to an enhancedquality care project starts from the first day of pregnancy orconception.”7 The first day of conception refers to an embryo, whichis the seed-form of a human person with body. Earlier, we sawAnyiam-Osigwe’s expressed confidence in man’s ability to movefrom the level of material living to that of spiritual living when heenvisioned that man could transcend matter unto the spirit -“…matter to spirit.”

ii. On The Human Mind - according to a commentator, Anyiam-Osigwe holds:

…that man is endowed with a fount of attributes thatsets him apart from all other creatures of existence. Thisdifference he situates in man’s capacity to generate,reengineer and regulate his environment. Therefore thedevelopment and endowment of the human capital withthe relevant intellectual capacity and mindset is a requisitefor development.8

This quote highlights Anyiam-Osigwe’s belief that man has a mind (soul)which it sets him apart from, and distinguishes him from other animals. Italso notes the serious nature of this capability in terms of its role in enablinghim to advance his environment be it internal or external because man’senvironment is not necessarily limited to the world of nature. Within thepurview of Anyiam-Osigwe’s thoughts, it must be noticed that the word‘environment’ has varied shades of meanings from matter to spirit, familyto state and the international community.

iii. On The Human Spirit -Beyond mystical feelings, piety and devotion, religion isindeed a higher cosmic mission that is purposed totransform man from a creature dominated by basicinstincts to an incarnate personality worthy ofdescription as a manifestation of Divine Intelligence. Inthis regard, religion is a psychic process intended forthe enhancement of man’s evolution, ascending frommatter to spirit.9

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He also signalled that:… spirituality … is chiefly concerned with the continuedexistence of man’s sacred or fundamental identity andessence, independent of matter.10

The two citations above indicate that man has a spirit-nature that isdifferent from, and capable of existing independently of matter. He gives tothe ‘spirit’ the position of supreme principle in man’s being. Man can onlyengage that which it has the ability or capacity for; this ability is due to thestructural disposition in man to engage Divinity, his essence. That capacityin man to engage Divinity is, in common parlance, spirit. Judaeo-ChristianIdeology’s available reference is ‘the spirit of man’.

Against the backdrop of the rational characterisation of man in philosophy,this mental picture is curious; it challenges the exaltation of human reasonas man’s highest possibility. This appears reasonable seeing that the mindmay never really qualify for man’s identity due to its fluctuating character.If the human mind is known for anything, that has to include the unendingtraffic of ideas. And ideas appear to be open to constant modifications,even by the influx of new registers and conceptualisations that must engagethe earlier register. We cannot ascribe unto that which is unstable the statusof character or identity (of a thing) because an identity ought to have acertain fixity/regularity/defining pattern about it - a pattern that is not underthe spell of faceless flux. Human ideas are constantly under constantmodifications as new ideas come in and influence the texture of existent/earlier ideas. Man’s identity cannot be such a logically inconsistent patternof changing entities because the conception of identity, logically speaking,does not admit of nor suggest inconsistency. These considerations willgenerally lead us to the ancient problems of change and permanence; wewill not be considering these problems here due to the focus of this paper.Still the challenges ensuing from Anyiam-Osigwe’s philosophy portrays therelevance of his posture. In a subsequent paper, this matter will be resumed.We must recognize that this tripartite outlook lays out the basis for takingcharge of our lives as individuals in societies and nations socially,economically, educationally, politically and otherwise for him.

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Missing the 2015 Target and Developmental PossibilitiesUp to this point, we have looked at the nature of man as consisting of atripartite structure, in order to examine Anyiam-Osigwe’s holistic approachto development. Just as man has a three-sided nature, his needs and life-challenges may be considered as three-pronged – material (body), mental(soul), and spiritual (spirit). The Millennium Development Goals (MGDs),with a 2015 target, were set up to enable the world confront some humanproblems including the backwardness and retardation in developmentcharacteristic of a lot of developing nations but not without the involvementof the ailing nations. Carefully examined, one can find that the three-prongedapproach to holistic development by Anyiam-Osigwe is not encapsulatedwithin the framework of the MDGs; the material and mental levels areclearly denoted whereas the spiritual is not.

The Millennium Development Goals (MDGs) are hereby spelt out:

MDG 1: Eradicate Extreme Poverty and Hunger: Halve the proportion ofpeople living on less than a dollar a day and those who sufferfrom hunger.

MDG 2: Achieve Universal Primary Education: Ensure that all boys andgirls complete primary school.

MDG 3: Promote Gender Equality and Empower Women: Eliminate genderdisparities in primary and secondary education at all levels by2015.

MDG 4: Reduce Child Mortality: Reduce by two-thirds the mortality rateamong children under five.

MDG 5: Improve Maternal Health: Reduce by three-quarters the ratio ofwomen dying in childbirth.

MDG 6: Combat HIV/AIDS, Malaria and other Diseases: Halt and beginto reverse the spread of HIV/AIDS and the incidence of malariaand other major diseases.

MDG 7: Ensure Environmental Sustainability: Integrate the principles ofsustainable development into country policies and programmesand reverse the loss of environment resources. By 2015, reduce

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by half the proportion of people without access to safe drinkingwater. By 2020, achieve significant improvement in the lives ofat least 100 million slum dweller.

MDG 8: Develop a Global Partnership for Development: Develop an opentrading and financial system including a commitment to goodgovernance, development and poverty reduction. Address theneeds of least developed countries, landlocked and small islandstates. Deal with developing countries’ debt problems and providemore and better aid; develop decent and productive work foryouth. With pharmaceutical companies, provide access to essentialdrugs. With the private sector, make new technologies available.

MDGs 1, 4, 5, 6 and 7 appear to highlight concerns over man’s materiallife. Some parts of MDG 8 may be viewed in this light too. MDGs 2, 3 andsome of part MDG 8 are basically about man’s mental frame i.e. thedevelopment of man’s cognitive abilities - what Anyiam-Osigwe calls “thedevelopment and endowment of the human capital with the relevantintellectual capacity and mindset ....”11 In other, words the MDGs are focusedupon man’s material (body) and mental domains.

Although Anyiam-Osigwe died in 1998, his thoughts, spanning severalyears of his earthly-life, did capture the content of the MDGs. A juxtapositionof his thoughts with the MDGs easily nudges one to imagine the formulatorsof the MDGs consulting with Anyiam-Osigwe himself. A cursory visit tosome documentation on him easily illustrates how wide his pragmatic outlookstretches and the farther reaches of its depth. Extreme poverty and hunger,inadequate basic education, disregard for women, high infant mortality andpoor maternal health, diseases like HIV/AIDS and malaria that reduce thehuman population, lack of basic amenities like portable drinking water andhousing, economics and the dynamics of governance, etc. constitute someof the key problems addressed by Osigwe Anyiam-Osigwe’s holisticapproach to development. With 5 years to the 2015 deadline, has there beenreal progress on the implementation of the MDGs? Are we certain of meetingthese targets?

The Millennium Development Goals (MDGs) were mapped out in 2000when one hundred and eighty nine (189) governments arrived at one of the

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greatest decisions of the 20th Century. These governments agreed to putan end to extreme poverty within 15 years by pulling their resources andskills together. To make sure their resolve was defined clearly, specifictargets were set up. These targets touched on specific areas such aseducation, gender equality, child mortality, maternal health, disease,environmental sustainability and global partnership. In 2005, the richestcountries made promises at Gleneagles to commit their incomes and deploytheir competencies to make sure the 2015 target was not missed.

With about 5 years to go, are we close to making much progress on thepreset goals? It is generally agreed that some significant progress havebeen recorded but it is a far-cry from being close to a modest achievementwhen viewed against the developmental plans and real requirements forimproving lifestyles. It is now generally agreed that Asia may reach theMDGs but Africa will never be able to attain it.12 For Bob Geldorf, Live AidOrganizer, that failure would be the failure of Gleneagles (and the politicians).In order to guide this discourse, we must keep a tab on the fact that theMDGs were never formulated in the positive sense. They are mainly aboutmoving some people out of extreme poverty (not leading some poor personsout of extreme poverty into wealth creation). They are couched in minimalistframes. The world cannot boast of hitting even a 50% success mark. Byway of a sharper and deeper contrast, the real needs of the developingcountries are by far higher and broader than the minimalist targets set bythe richest countries (otherwise read as Minimalist Development Goals);minimalist because their real aim is not to eliminate poverty but to take apart of the populace out of poverty and leave the other part in it accordingto Kumi Naidoo.12 Even MDG 1 contradicts the idea of making extremepoverty history in that the real aim of the MDGs coded for halving thenumber of people living in extreme poverty (not eradicating extreme poverty).If we crosscheck the other MDGs, we will find this minimalist shadow inoperation. The million dollar question is: why has the world failed to meet itstargets and damaged the possibility of engendering the development of poorand distorted nations?

The first reason for the failure of the West is because the MDGs havebeen perceived as charity/aid - instantiated in debt relief - by the developed

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world. But, viewed as a human responsibility, it would have propelled abetter commitment. Had the rich countries accepted the call to invest indeveloping countries as one of justice and fairness in reference to theexploitation and injustice of their ancestors, the disposition of theirgovernments and people would surely have been better. For Anyiam-Osigwe,Africa (one of the developing sections of the world) is in this precariousstate largely because of European exploitation and the agenda of negativereprogramming her cultural style.

The colonial adventurers fundamentally malformed Africa’sspiritual, cultural, socio-political and economic tapestry; and,in that process, left behind fragmented, distorted or decimatedcultural patterns in Africa.14

Unless the politics and economics are set right, it is feared that in 2015,the West would still be far from meeting her own modest benchmark. Italso appears as if the MDGs are founded on the outsider-approach todevelopment where the benefactor imposes assistance on the recipientwithout her involvement. It is generally upheld today in development circlesthat unless development programmes carry the people along, they are mostlikely to be frustrated. The more a people perceive that a programme hasan appearance of evolving generically from her ‘life-world,’ the less likely itwill be frustrated or resisted by the people. This finds corroboration in thevaried financial aids to African countries that have ended up in the privatepockets of corrupt public officers. Evidently, the mental cloak of our peopleis yet to be tailored to the aforesaid developmental arrangements. Our peopleare yet to develop the right frame of mind and value system that supportsthe sort of positive development needed. It is in line with this that Anyiam-Osigwe calls for the restructuring and retraining of Africa’s human capitaland perceives the African problem, viewed from the angle of Africa’s role,as engendered by warped visionary nodes. It is the principle of self-preservation that underpins this negative mentality; and for Africa to becarried along positively in regard to holistic development, she must abandona life directed by this self-preservation principle.

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The lack of honesty and probity in the managing of publicaffairs and assets, the disposition to unlawful acquisition,falsehood, hatred, envy, jealousy, and lust are allmanifestations of spiritual impairment, which adverselyaffects the appropriate configuration of the mindset.15

The second reason is that the moral and political will for executing theessence of MDG 8 is seriously lacking. MDG 8 appears to be the joker fortaking care of MDGs 1 to 7. Since MDG 8 brings on board the question ofgood governance, concrete development, poverty reduction, productive jobopportunities, trade and technology transfer, it is viewed as summing up therequirements for fulfilling the preceding MDGs. It is for this reason thatKumi Naidoo, Chair of Global Call to Action Against Poverty, calls it the“deal breaker.”16 That the world (including the developing countries of Africa)has not risen to the occasion of MDG 8 is an indication of at least the partialfailure of MDG 8. Earlier in this paper, we showed how the MDGs fallbehind the material and mental aspects of man and how Anyiam-Osigwespeaks of man as having a third dimension - spirit or the capacity to engage/align with divinity. That the MDGs have not been met may be ascribed togreed, malice, meanness, lust, deception, trickery, etc. – distorted valuesthat can cause the West from keeping to her own agreement and Africa torefuse living above the level of basic instincts. Let us say that based on thebody-mind dichotomy alone, man’s vision and readiness to champion betterlifestyles for his fellow human beings cannot be attained. The belief systemof man stands in need of reprogramming, which is attainable by submittingto a higher, better and empowering ideas. Is this not Anyiam-Osigwe’soutlook? He advocates a holistic and non-partial approach to development,a curative tonic for man’s impaired mindset. Man’s reconnection to hisspiritual essence is the solution to the unwillingness of the West anduncooperative attitude of Africans in meeting up with the demands andsacrifices needed to implement the MDGs.

Man’s estrangement from his spiritual essence and theinherent universal ethical cannons has been largely responsiblefor the impairment of his mindset.17

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Again,

Where the ability to produce and contribute to thedevelopment process by majority of the composing individualsis constrained by the impairment of their apposite mindsets,the comparative yield of society falls short of expected sumtotal, thereby, engendering and increasing poverty in thesocial system.18

So, Anyiam-Osigwe’s third dimension of man’s being is the missingingredient in the formulation of the MDGs and explains the reason for thefailure of the MDGs to catapult the development of poorly performing nationsthat the rich countries had in mind. The presupposition of quotation 17 isthat the spirit controls the mind and is, epistemologically, higher than orsuperior to the mind. So, bringing man into partnership with his divine sourcewill expel the anti-holistic developmental traits of greed, envy, lust, malice,selfishness, etc. By so doing, we would have brought into significantemployment Anyiam-Osigwe’s transformative and total development planfor the individual, nation, continent and the global scene.

A life guided by the belief that man’s highest dimension in life is humanreason would be informed by the possibilities of human rationality. A manunder the guardianship and/or dictatorship of reason must be led by theprinciple of self-preservation - the principle behind man’s anxiety to satisfyhis basic instincts/drives. The principle of self-preservation is about doingall it takes to protect the human self from any threat to that life. It is a self-centred life principle. An individual’s self is the highest goal to attend to andattain. Doing anything (to keep oneself alive) implies disposition to set nolimit on one’s actions so far as one’s personal interest is secured. This maymean stealing, cheating, hatred, bribery, hatred, arson and murder. In thesame way, the rule of self-preservation applies to individuals and can leadunto corroded activities. It can apply to groups of individuals like politicians,states and nations. The principle of self-preservation, on a group level, canlead it to deny others their rights in order to maintain the feeling of beingabove the other group, unjust to the weak, and refuse to invest in poorcountries lest they turn to economic or political equals. It is the principle ofself-preservation that is playing itself out at the international level as regards

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the MDGs; it is the outplaying of this rule that would not allow the developedcountries sacrifice all that is needed to bail out some of ‘the wretched of theearth’ in developing countries for free. That which makes people eat somuch, become obese (a common situation in the West) and give little ornothing to the poor of the earth, but prefer to lavish their excesses on animalsis the principle of self-preservation. There is nothing they can do to beat theprinciple of self-preservation except man (individual or group) adopts ahigher principle; higher because its origin is outside his mind and body - theprinciple of self-supersession. If he keys into this higher rule, he will tap intoa higher ontological and epistemological system that will transfer unto him ahigher system of values. Just as tapping into a lower system (and self-rooted) principle produces lower/debased values – values that would notdesire the other person (individual or communal) to exist and/or advancepositively as long as his existence would constitute a threat to one’s senseof fulfilment/satisfaction. The values informed by self-supersession wouldbe opposed to the values of self-preservation because the two principlesare mutually exclusive. Higher values (of self-sacrifice, trust, honesty,faithfulness, love, peace, etc.) cannot be generated by the lower principle,self-preservation (self-centred life rule) on the principle that every effect iscontained in the cause. A life focussed on oneself does not recognize theworld of other peoples. Since only his world alone matters, whatever isdone to fulfil the desire of the self is adjudged right. Therefore, if the MDGsmust work, the law of self-supercession ought to be adopted, individuallyand communally; it will force the African to be respectful and responsible tothe other members of her society. For Anyiam-Osigwe, man is a product ofthe universe, which was created in abundance, that is, man is a product ofabundance in that he was created in abundance and a part of the universal.If the individuals, who make up a society, were to key into the areas of theirnatural passion – places where they have a flair, they will give to the societythings of high value and so, help bring about national development. A societyfails to develop and increase her productive capacity when her citizens failto function according to their true nature; such level of functionality issubhuman – it debases man in that he engages in acts that are below andout of touch with his real identity (Divine Intelligence). The action of a man,

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who operates below his true identity, is subhuman. By connecting to God,who operates at the spirit level, one can transform into his identical functionalrule – the law of self-supercession. It is in this that Anyiam-Osigwe’s uniquecontribution to the growth of philosophical thought, by way of suggesting analternative and more comprehensive line for the reformulation of philosophicalanthropology, is constituted. Spirituality, for Anyiam-Osigwe, is not aboutsacrifice and prayers but the absolute value of cosmic unity or Divinity.Divinity is utter goodness, absolute positive value. If man recognizes that heis tied to cosmic identity/Divinity, he would fully be imbued with goodness.

ConclusionWhile Emmanuel Anyiam-Osigwe’s philosophical conceptions may not besystematic, we can glean his theoretical outlook on man, society/nature andman’s future. Thus, giving it the status of an ideology would not be out ofplace. So far, we have seen how he perceives man and how this perceptionunderscores his appreciation of development. His understanding of man asessentially and purposefully divine in nature discloses, immediately, theproblem with separating himself from this divine origin. That estrangementproduces in man some anti-developmental significations that debilitateprogrammes geared at development including the MDGs.

Notes and References1. Ed. L. Miller (ed.), Questions that Matter: An Invitation to Philosophy,

4th Edition (The McGraw-Hill Companies Inc. 1996), p. 10.

2. The Search for a Holistic Approach to Human Existence andDevelopment, Proceedings of the Inaugural Session, EmmanuelOnyechere Osigwe Anyiam-Osigwe Memorial Lecture Series, 1999(Lagos: Osigwe Anyiam-Osigwe Foundation, 1999), p.5.

3. Emmanuel Onyechere Osigwe Anyiam-Osigwe, 1992-1998 in J.C.A. Agbakoba,“Personal Values and Democratic Ethics,” The Development Philosophy ofEmmanuel Onyechere Osigwe Anyiam-Osigwe. Vol. 1: PersonalValues, Personal Awareness and Self-Mastery, Olusegun Oladipo andAdebola B. Ekanola, eds. (Ibadan: Hope Publications, 2009), p.103.

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4. Ibid.5. Alasdair McIntyre, Against the Self-Images of the Age (New York:

Schoken Books, 1971). In J.C.A Agbakoba, “Logical Quantification ofValues, Religion-Ethical Systems and Globalization,” Between Pluralismand Fundamentalism. Selected Problems, Maria Marczewska, ed.(Lublin: Maria Curie-Sklodowska University Press, 2003), p.43.

6. The First Scofield Study Bible. King James Version (Iowa Falls: WorldBible Publishers Inc., 1986), Thessalonians 5:23; Hebrews 4:12; Genesis1:26 note 3.

7. Advancing the Cause for a Holistic Approach to Human Existenceand Development: Towards a Better World Order, The Family as itsBasic Building Blocks. Proceedings of the Second Session of theEmmanuel Onyechere Osigwe Anyiam-Osigwe Memorial LectureSeries, 2000, p. 102.

8. The Search for a Holistic approach to Human Existence andDevelopment, Proceedings of the Inaugural Session, EmmanuelOnyechere Osigwe Anyiam-Osigwe Memorial Lecture Series, 1999(Lagos: Osigwe Anyiam-Osigwe Foundation, 1999), Chapter 4.

9. Advancing the Cause for a Holistic Approach to Human Existenceand Development: Towards a Better World Order, The Family as itsBasic Building Blocks. Proceedings of the Second Session of theEmmanuel Onyechere Osigwe Anyiam-Osigwe Memorial LectureSeries, 2000, p.27.

10. Emmanuel Onyechere Osigwe Anyiam-Osigwe, 1992-1998 in J.C.A.Agbakoba, “Personal Values and Democratic Ethics,” The DevelopmentPhilosophy of Emmanuel Onyechere Osigwe Anyiam-Osigwe. Vol.1: Personal Values, Personal Awareness and Self-Mastery, OlusegunOladipo and Adebola B. Ekanola, eds. (Ibadan: Hope Publications, 2009),p.103.

11. Harnessing Africa’s Capital: That the People May Have Life andLive it More Abundantly, Lagos, Osigwe Anyiam-Osigwe Foundation,2007, Chapter 4.

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12. Developments, DFID, Issue 40, 2008, pp.4,614; Developments, DFID,Issue 44, 2009, pp. 11, 13, 15, 17, 19, 21, 23, 25, 27, 38.

13. Developments, DFID, Issue, 40, 2008, p. 14.

14. The Mindset Factor in Creative Transformation: A PhilosophicalUnderpinning for Human Development, Lagos: Osigwe for Anyiam-Osigwe Foundation, 2008, p. 30.

15. Ibid, p. 20

16. Developments, Ibid.17. The Mindset Factor in Creative Transformation: A Philosophical

Underpinning for Human Development, Ibid, p.20.

18. Isaac E. Ukpokolo, “Personal Values, Self-Mastery and Development,”The Development Philosophy of Emmanuel Onyechere OsigweAnyiam-Osigwe. Vol. 1: Personal Values, Personal Awareness andSelf-Mastery, Olusegun Oladipo and Adebola B. Ekanola, eds. (Ibadan:Hope Publications, 2009), p. 89.