




































AQUINO VOLUME 2 ISSUE 2 DECEMBER 2022 FOR PDF


GOOD GOVERNANCE, PHILOSOPHY AND LEADERSHIP: 
A PROSPECTIVE TO AFRICAN SUSTAINABLE DEVELOPMENT

Mbachu A. Austin, (PhD)
Department of Philosophy

Imo State University Owerri, Imo State

Abstract
Philosophy is a discipline, central to every aspect of human existence. Whether Africa is 
compared with other continent or it is considered on its own, most of African countries 
are in a precarious state. This precarious state has made many scholars to be cynical 
about the contributions that philosophy has made tremendous efforts towards the 
development of the continent.  The paper adopts analytic method to picture the 
persistence of African problems in terms of sustainable development. The present poor 
governance in African nations which gives rise to all manners of social ills is therefore 
not unconnected with the dislocation or disregard for philosophy in the practice of 
politics and exercise of governance. Africa is known to be lagging behind in terms of 
development not only in economy, development, education, politics, technology and 
science, etc. But, philosophy has attracted prospective changes towards the development 
of the Africa continent. In this study however, it is argued that such cynical attitude is due 
to a myopic conception of development. Philosophers should stand to perform better in 
policy formulations, implementations and governance in African nations. Further 
negligence of philosophical contributions and philosophers in the governance of African 
nations will continue to promote the existing culture of mediocrity that is the bane of 
African sustainable development. 

Keywords: Good Governance Philosophy, Leadership, African Sustainable, 
Development

Introduction
Africa is a continent of paradox, whereas God has endowed with human and natural 
resources, but the fact is that Africa remains backward and they poorest continent in the 
world. Thus, life and living in Africa have become controversy except the trend is 
reversed.  Philosophy has examines the promotion of good governance and social 
development to ameliorate the burden of life and living in African. The African situation 
has been a concern for many thinkers and leaders in African as well as the topic of 
discouraged in many seminars, conferences, institution has emerged. Philosophy, as the 
study of general and fundamental problems concerning matter such as the nature of 
knowledge, truth, justice, politics, culture, economy, security, education, language 
among others. It is considered in most cases as philosophy is the mother of all sciences 
(Sciatica matrix) to use the words of Richard Taylor (1903) in other words philosophy 
helps to coordinate the various activities of the people and the kind of tools to used in 
various inquiries and disciplines.  Recently African philosophers have tired to engage in 
similar philosophy task within the African society which made philosophy helps us to 
understand the significance of all human experience. 

194



Philosophy critically evaluates and analysis the variety of human experience. The first 
generative of modern African philosopher, many of whom also happened to have been 
political thinkers, such as Kwame Nkrumah, Julius Nyerere, Nelson Mandela, Obafemi 
Awolowo and Nnamdi Azikiwe etc. This seemed to have made noteworthy efforts in this 
regard. One of the noted facts about contemporary social science research in African is 
that its societies are invariably analyzed as being underdeveloped. Precisely, these 
political thinkers perceived philosophy as a troll capable of freeing the mind of the 
African people. The same is true of the new generation of African thinkers such as Kwasi, 
Wiredu, Odera Oruka, Kwame, Gyekye, Ocusegum, Ocadipo, Chinua Achebe and many 
others. However, it may be the case that there African philosopher used different medium 
to express their thoughts concerning development in Africa, but they laid emphasis on 
how these guests for development can be attempted in Africa. To avoid working with 
speculation, this paper examines how the reflections or physiological thinking of some of 
this African pathologist have contributed to the guests for African development. Beam of 
the reflection of some of this African physiology is to illustrate that physiology have 
refused to keep guilt over her histology and development seems to be general fading away 
or becoming exclusive. This paper adopts the philosophical method of critical diachronic 
analysis to examine the thought of specific Africans physiologies with particular 
reference to their contribution to Africa development in area such as politics, economies, 
and science, social and cultural well-being.

The present poor governance in African nations which gives rise to all manners of social 
ills is therefore not unconnected with the dislocation or disregard for philosophy in the 
practice of politics and exercise of governance. The triumph of democracy in most Africa 
countries was viewed as panacea to poor governance bedeviling the continent to the 
contrary, democracy, as envisaged by Plato and Aristotle has fostered oligarchy, 
plutocracy, tyranny, predatory political parties and poor governance. Consequently, 
governance in many African nations is not of by or for the people, but by an organized 
clique, cabal, political jobbers, looters and robbery consortium that collaborate with 
imperialists and convert governance into breeding ground for unemployment, insecurity, 
hunger, hopelessness and instability (Odey, 2002). As such, governance in most African 
states have remained a futile exercise, lacking the form that propels growth of common 
good or commonwealth.

With democracy, many African nations view mineral deposits as solutions to poor 
governance. This is in the sense that its prospects will boost governance and welfare of 
the citizenry. However, the prospects of these mineral deposits have lured touts, 
uneducated “never do well”, and mediocre into governance. Theses have dominated 
Africa states, creating instability and indulging in all forms of corruption as they advance 
their egoistic interests and those of their cronies. Thus, governance in most Africa nations 
is replete with “democratic” monarchs, tyrants and despots, who are also grossly 
characterized by ethnicism, tribalism, nepotism and persecution of rational opponents 
and intellectuals. This gives credence to the fact that mineral deposits without 
philosophic managers cannot translate to real wealth. However, this situation of poor 
management is exacerbated by support from western imperial powers, who take 
advantage of Africa leadership mediocrity to enrich their countries. Against this 

195

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



despairing political situation therefore, is the need for philosophy and 'Philosopher 
Kings', who will ensure political firmners, objectively, logical and critical competence 
required for effective governance of the state. Such competence consists in critical 
identification, construction and evaluation of proposals, detection of inconsistencies and 
common mistakes in governance and healthy and balanced relevant ideas and public 
opinion.

Concept of Development
Development through the aid of philosophy can be understood to be an attempt to re-
shape the African destiny in which they currently live and for the sake of future 
endeavors. Development generally is the process which gives every society high capacity 
to transform nature and its inter-human environment to meet the needs of man. To Nnoli 
in Ukpere and  Ottoh (2012), development is a dialectical phenomenon in which man and 
society interact with their physical, biological and economic environments. This is 
reminiscent of what K.C. Anyanwu, has said concerning the impact that philosophy is 
having on development in Africa. The major reason the concept of development is 
considered in this regard is to establish how development has been used in physiology 
and rationally by the philosophers. Development from non-technological viewpoint is 
considered to be the process of change, the process of changing and becoming better, 
large stronger or more advanced; nevertheless, the question to be asked is better in what 
sense. 
If a society becomes better in terms of infrastructure but still has its citizens craving for 
better education or they are wallowing in poverty, can such a society be said to be better. 
Also, if a society in types of agriculture produce but still does not understand themselves 
in terms of conceptual critical aspect of physiology, can such a society be said to be better. 
In other words, this means to change people both mentally and physically. The 
development of any nation depends on moral solely on the moral development of the 
citizens for national development cannot be achieved when the citizens are morally bank 
corrupt where the citizens of a country cannot exhibit moral virtues such as integrity, 
honest, contentment and selflessness, it will be difficult for such a country to achieve 
national growth and development. As Julius Nyerere correctly put it, said that 
development is a freedom that attracts development and freedom are inseparable with 
development. This is reminiscent of Walter Rodney's position that Africa was 
deliberately exploited and all the development by European colonial regimes. According 
to Nyerere view, we can see that development and freedom without having a strong 
background orientation in physiology may make development a waste of time. Precisely, 
it is in this logical training that analysis criticism rigour can be attained. It is true in 
astrology, but every theory and programme of development receives all forms of 
advantage or disadvantage in scope and nature. 

Understanding of African Political Philosophy
African political philosophy is a less explored yield of study in comparison to research 
areas such as metaphysic, anthropology, theology, sociology and economics. As a 
reflection on the polis, African politics philosophers are concerned with people everyday 
life, everyday experience of alliances and collective. African political philosophy also 

196

Mbachu                             Good Governance, Philosophy And Leadership: A Prospective To African ...



addresses the issue concerning the nature and justification of power. In this regard 
African political philosophy have to deal with multiple challenges African emancipation , 
poverty human right, gender and democracy to mention some few. However, most 
literature that examines development in African cannot be extricated from culture. As 
Charles Mills remarks, African philosophers often choose to specialize in ethics or social 
and political philosophy of culture, because their lives. However, the present African 
predicament with regard to philosophy and development can make one doubt, if there is 
any meaningful contribution by African philosophers towards philosophy and 
development of their societies.

Hardly, any scholars can be justifiable to doubt the poor state in which African societies 
are at present in terms of philosophical training. We cannot conclude that the African 
philosophers have not provided philosophies that could have helped to direct African's 
development towards the correct. The problem seems to be more that of implementing the 
proposals put forward. For instance, over fifty years ago the 'prophetic' Kwame Nkrumah 
called for and wrote a book titles African Must Unite. Rather than adopting his thought as 
the feasible route to development, many self-seeking African leaders described Nkrumah 
dream as impossible. His thought is referred to as archaic and impracticable or less 
effective in contemporary African society. A few decades after Nkrumah's clarion call, 
some European countries formed e European Union (E U) for the collective benefit and 
for providing global leadership. Since then, American and Asian state states have also 
come together, challenges not withstanding African is yet to make any meaningful 
progress towards a union government in spite of public acknowledgment of this need by 
some of its leaders. 

The struggle for African liberation is the concept of liberate expresses the experience o 
majority of human beings consisting in the struggle to break chains of domination and 
exploitation, as well as to overcome the subsequent poverty. Majority of Africans leaders 
opted for western paradigm become they considered it able to overcome ethnic cleavages 
And to contribute to the rise of modern African states. The opponents to this option think 
that the building state on account of a western paradigm leads to the absorption of African 
peculiarity. Representative to the United Nations, Prof. Tijani Bande, informed the 
United Nations Security Council that 2.3 million people were affected by the nine-year 
old Boko Haram insurgency. “He said that, million people were internally displaced with 
the most adversely affected being women and children.” These are apart from cases of 
recurrent communal clashes, industrial violence riots, civil protests and demonstrations. 
A worrisome dimension of violence in Nigeria is religious violence, which is a cause of 
serious concern to many people. Indeed some are apprehensive that except the nation 
stems the tide of the dangerous religious violence, it may lead to a major religious war. 
Religious violence has taken the front burner in contemporary discourse on Nigeria's 
democracy. Since the re-commencement of democratic rule on 29 May 1999, religious 
violence has come to occupy the center stage. The ubiquity of religious violence is 
attested to by the sheer dramatic rise in the incidences as well as the volume of destruction 
of lives and property that have accompanied them and the palpable tension and animosity 
it has generated in the relationship between different groups in the country. Religious 
violence has not only continued till date, it has become aggravated. As Michael, Adeleke 

197

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



Ogunewu asserted. “The scale of persecution of Christians has heightened in recent 
times, especially in the northern states and in the middle belt zone. It has resulted in 
immense loss of lives and wanton destruction of properties, prominent among which 
were Churches. ”Painting a picture of a dangerous future if the trend of religious violence 
is not reversed, Cornelius Afebu Omonokhua wrote: The cloud on religion and ethnic co-
existence is getting thicker on daily basis. Dialogue as a tool that ought to beam light on 
this apparent dark relationship needs to be given a renewed impetus in the face of criminal 
activities that now carry the label of religion. 
Some of the government policies and political appointments are often given a religious 
interpretation such that some people even perceive these as indicators of a systemic 
method of endorsing a particular religion as National religion. There is an escalation of 
mutual suspicion between Christians and Muslims because of these. To drive home this 
enquiry, there is needed to be honest and frank if we must avert the sword that is dangling 
over the head of the nation. Religious war has never been funny in world history. 
Christians express the kind of sentiments reflected in Omonokhua?s comment above 
because there is no strong denunciation of the senseless killings by the government, and 
perpetrators are not punished for their acts of wickedness. Violence affects development 
severally. It compounds the political instability of the nation, which makes it difficult for 
foreign investors to come into the country. Violence has caused the closure of several 
investments thus making the country to lose both recourses and foreign investors. The 
Niger Delta crisis is a case in point. The crisis has forced the closure/relocation of some 
oil companies from the area. 

The Concept of Sustainable Development
 The word sustainability” does not have an agreed upon single definition. There ate  many 
definitions for sustainability. According to Ehrenfied (2008), sustainability is the 
possibility of the human and other life will flourish on the earth forever”. USA national  
environmental policy act (1969) defined sustainability as create and maintain conditions 
under which humans and nature can exist in productive harmony and fulfill the social, 
economic and other requirements of present and future generations of Americans”. 
Whether African is compared with other continent or it is considered on its own, much of 
African is in a precarious state. African is known to be lacking behind in terms of 
development not only in economy or infrastructure but also in science technology politics 
and empowerment of the youth.

African Philosophy and Natural Development
By its nature, philosophy is critical reflection on life and human affairs. African 
mythology is not just an abstract discipline. Nwala (1981) define it as a study that 
"originates from man's guests for theoretical and practical solutions to the problems of 
life". Nkrumah (1974) wrote thus, about the invaluable junction of African physiology. It 
has to be recognized that African physiology has something to contribute that is to say 
that African physiology having transcended the level of the great debate most think 
seriously on how best it can be really to person oriented development. Therefore, Africa 
physiology must think truly, think wisely, think critically, think globally and think 
viciously with regard to the humanistic development of the African person. It is the 

198

Mbachu                             Good Governance, Philosophy And Leadership: A Prospective To African ...



responsibility of the physiologies evacuate and critical criticize these ideologies we're 
also when ideologies promote only. The selfish interest of leaders at such times is of a 
poor ideology, a poor development, a positive ideology, a speedy development. We live in 
a world where there are a collection of values, both good and bad. It is the challenge of 
Africa physiology to help direct people on the part of the right values.

Philosophy and Good Governance
Philosophy exposes people to their thought with the purpose of incorporating relevant 
principles to contemporary situations. The application of the principles brings 
improvement to governance and enhances people's lives. Philosophy provides 
ideological basics for good governance so that a particular government can be oriented 
ideologically. This is as it imbues human persons with rationality, foresight, criticality 
and dynamism, as well as analytic and innovative character necessary for quality 
performance. The absence of ideology orientation has been a factor for the lack of good 
governance in Africa. Physiologies should challenge leaders to adopt a new functional 
ideology. Political ideology is a clear-cut of political ideology in comprising principles 
upon which a government or political parties is based. A major reason for the African 
situation is that the most of our political parties do not have well-articulated political 
ideologies. Government at its best is a government with an ideology basic. Thus, 
physiologist in a given society evaluates the government in power with the aim of 
bringing about better government. In other words, physiologist should be part of the 
checks and balance needed in the modern states. The functions are very imperative in 
African, considering the prevalence of bad governance, the intolerance of many political 
offices to oppose views and the docility of the general populace. The primary 
responsibility of any government is to protect life and property. Philosophy exposes 
people to their thoughts with the purpose of incorporating relevant principles to 
contemporary saturation. The application of the principles things improvement to good 
governance and enhances people's lives.

Essence of Philosophy in African Sustainable Development
The essence of philosophy consists in the fact that it is a search for wisdom. This nature 
underscores the etymology of philosophy as love of wisdom. Wisdom is a rational 
behaviors in all areas of life, the capacity of determining what is good or bad and the 
ability to make good choices or wise decisions, whereas love is an attitude of the mind 
towards what exists (Chinweuba, 2019). This, means that in essence, philosophy is a 
rational exercise. It privileges reason as its sole tool when compared to other disciplines. 
And of all the attributes bestowed on humankind, none surpasses rationality (Asiegbu, 
2011) Rationality as synonymous with and as an essence of philosophy however, depicts 
man's ability to think differentially and proactively. It as well connotes that; 

The positive intent to galvanize available means to desired 
and approved ends; an intent that must be backed up by the 
qualities of efficiency, impersonality, objectivity and 
neutrality. It (Rationality) means that at their deepest levels 
many of our problems, just as the problem of Africa identity 
itself, are philosophical problems (Wiredu, 1985: Bodunrin, 

199

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



1985).
It thus, means that the essence of inculcating the character of critical reflection in the 
human person stands for philosophy. Along this line, philosophy as a discipline builds 
rational mind in an individual which produces pragmatic ideas and translates to socio-
economic policies, ideologies, achievements and solutions to society's problems. Thus, 
society's meaningful innovations and development stem from philosophical endeavors 
and are sustained by philosophical endeavors.  However, the speculative nature of 
philosophy also makes it central in governance and human existence. To be true, most 
countries in Africa is not developing but under developing' for the little development in 
these countries is fast dilapidating. This is as the so called development as well its 
processes lack indigenous philosophical thoughts and foundations. In other words, such 
development is in the words of ideas by not the objectification or externalization of 
African indigenous mental infrastructure (Chiweuba, 2019). As such, the little alien 
philosophers' and ideologies implemented by most African leaders have remained 
counterproductive' for such philosophies lack the capacity to drive indigenous 
governance and people towards industrialization and sustainable development. The 
predicament of governance in African therefore, predicates on lack of essence of 
philosophical ideas, will and discipline on the side of the leaders. Hence, Plato's 
imperative of 'philosopher Kings' in African continent.

The Imperativeness of Philosopher Kings' in the Governance of African 
Nations
The imperative of 'Philosopher Kings' in the governance of African nations is proper in 
order to save the continent from backwardness, poverty and instability. It is more proper 
because solution to Africa predicament lies in “launching a philosophical analysis of the 
problem, with the belief that it is better to approach the problem from all angles rather 
than using standard and set models” (Aghamelu & Ani, 2011). Philosopher Kings' are 
competent personalities based on their acquisition of sufficient measure of genuine 
philosophy that consists in knowledge of the good, interrelation of truths visible and 
intelligible world, opinion and knowledge, appearance and reality that are catalysts of 
good governance (Stumpf, 1994).  Through rigorous philosophical training, 
'Philosopher Kings' have also attained seasoned  character' high discipline, rational 
faculties, openness to change, mastery of persistent drives of appetites and emotions, 
consistent logical and critically connections between ideas and between these ideas and 
realities. Based on these, 'philosopher Kings' posses that critically penetrating and 
illuminating qualities, necessary in tackling the problem of governance in Africa and 
proffering effective solutions. The imperative of 'philosopher Kings' is also necessary 
because each African nation comprises of diverse tribes socio-political and cultural 
groups. For instance, Nigeria has more than 200 heterogeneous ethnic groups. The 
conflicting nature of the contents and aspirations of these cultures and groups has made 
governance in Africa more complex and unattainable. This is coupled with the dynamic 
complexities of individual within these African states. It therefore, takes the qualities of 
'Philosopher Kings' to run inclusive governance that will sustain the integration of these 
tribes, groups and individuals. Besides, adherence to the rule of law, public order, good 
governance and socio-economic development are not natural order of things but depend 

200

Mbachu                             Good Governance, Philosophy And Leadership: A Prospective To African ...



on sound and rational individuals enriched with the knowledge of understanding, 
analysis and logic. From all indications therefore, the 'Philosopher Kings' have the ability 
to deconstruct the dire trend of governance in Africa. They also have the dialectical 
ability to accommodate opposing views and epistemology of other continents in the 
promotion of good governance. 
Thus, the 'Philosopher Kings' are capable of subjecting proposals, theories, doctrines and 
practices associated with governance to rigorous critical investigation and evaluation, so 
as to arrive at the synthesis that will advance African societies. They are also capable of 
“conceptual decolonization” a critical self-awareness against unexamined assimilation 
of western categories, concepts and theories (Wiredu, 1995 p. 23). Within this 
philosophical transformative condition, African states will be enabled to respond 
effectively to the challenges of governance'; nation building and sustainable 
development.  Philosophy as a speculative discipline broadens human mind and equips it 
with essential tools of criticality, consistency, logicality, comprehensiveness, profundity 
and coherence. Philosophy moreover, enhances mental abstraction of realities, 
reminiscence and dialectics, which give rise to authentic knowledge.  Thus, the 
discipline leads leaders step by step from mere subjective perception to synthetic 
objective thought and eventually to pragmatic and realistic knowledge that positively 
transform governance and translates to sustainable development. Philosophy equally 
plays a significant role in harnessing the goals and objectives of governance. Along this 
line, philosophy ensures and maintains a perfect harmony between goals, objectives and 
their implementation.
situation in African, having good government is one of the greatest needs of African and 
whatever contribution is made towards it's actualization would be a most worthy 
contribution philosophy should create awareness among the populace on what good 
governance entails

Philosophy for Good Governance in African Social Development 
Philosopher in the society should make deliberate efforts to address this challenge from 
the home to the society at larger. In view of the pervasiveness of bad governance in 
African, it would take a long time to overcome it. In addition, Philosophers in institutions 
of higher learning especially should be intentional in re-orienting the youth to desire to 
change the society for the better and to maximize any future state leadership positions as 
means of achieving the great objective. In this regard, youth should be encouraged to 
imbibe discipline and sacrifice, thinking of ways they can make significant contributions 
to their societies. This is also indicated that youth should be equipped to know that 
indulging in anti-vices would hinder them from personal development as well as their 
future usefulness to their societies because they are the future of tomorrow.  Social 
development is a very broad concept requiring impacts from various disciplines. 
Philosophy underscores the improvement of life for the people of any given society to the 
development and advancement of the society. Social development requires motivation 
especially with reference to re-orientation. This is a legacy with Philosophy has 
bequeathed to history and it is the essence of social development. Philosophy in its 
practical dimension identifies with the context in which it functions and air at bringing 
significant to the people and their situation. People needs to be motivated so that the will 

201

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



key into the re-orientation efforts so that the effort would have impact on the society. 
Philosophy can help in the re-orientation process of the society re-orientation relates to 
human values which is a part of domain of Philosophy. Several Philosophers has 
contributed in discussing on how to improve in the political conditions of the times with a 
few formulating political for governing societies for the time of plate. The higher order 
thinking speaks of critical thinking, the capacity to ask fundamental questions about 
realities the development of any society is dependent on quality of their thinking and 
articulation this ability to think down to the root is a task proper to philosophy. 

The paper, “Philosophy, governance and social development,” examines the roles of 
philosophy in promoting good governance and social development to ameliorate the 
burden of life and living in Africa. The paper briefly describes the African situation, 
reflects on philosophy and the society and identifies the role of philosophy in effecting 
good governance and social development. The African situation Even though there have 
been some developments in several African countries, the magnitude of corruption in 
Africa, the near collapse of infrastructure, the ineffectiveness of many institutions, the 
desperation of African youth to leave Africa, the crisis of identity and the quantum of 
wastage of lives and resources, all combine to make life and living a burden in Africa and 
has brought continental embarrassments of great proportions. 

In other words, the African situation conveys the imagery of being an African as a burden. 
It is disheartening that the African situation constrains one to agree with Charles Sherlock 
that “The term, Third World? has become synonymous with poverty, oppression and 
deprivation. “The indexes will be used in describing the African situation: namely, bad 
governance, poverty, violence and low life expectancy. Wirendu (1980) wrote that the 
function of Philosophy everywhere is to examine is the intellectual foundation of our life, 
using the best available modes of knowledge and reflection of human well-being. The 
man who has no future of philosophy goes through life imprisoned in the prejudices 
derived from common sense; from habitual believes of his age of his nature and from 
convictism which have grown up in his mind without the corporation and consent of his 
deliberate reason, which is the higher type of order thinking which helps us to understand 
our limitedness. The missing link in African golden thread has been good leadership. 
Leadership is a very significant concept. Four indexes will be used in describing the 
Africa situation: namely, violence, bad governance, poverty, poor leaving experience.

Poor Leaving Experience: Poor leaving experience is reflected in Africans'' 
responses to danger or problems, value on human dignity and attitude of security officers, 
among others. For instance, there are cases of stray bullets, even police officers killings, 
assassinations, political and religious conflicts and riots. Life expectancy in Africa is low 
compared with other continents. In other words, poor leaving expectancy is the 
cumulative effects pervasive poverty, endemic corruption, social evils, diseases, rate of 
accidents, lack of social amenities and infrastructure, senseless killing and avoidable 
death caused by violence, ethnic, political and religious conflicts. 

Bad Governance: is the sane of Africa which has accounted significantly for the 
inability to translate the potentials into actuality.  Allied to the problem of bad governance 
is the persistent failure to improve structures and overcome weakness. African countries 

202

Mbachu                             Good Governance, Philosophy And Leadership: A Prospective To African ...



have maintained systemic failure for decades and there by perpetuated leadership 
mediocrity syndrome. The political landscape of the nation has been filled with tension 
and confusion because many are leaving the A.P.C back to the P.D.P due to the rule of 
money in politics; many upcoming politicians have to rely on political god-fathers. When 
they are elected, they are expected to be paying money to the god-fathers which will 
reduce the money to be spent for their respective states. There may also be conflict 
between the elected politician and the god-father which would impact negatively on a 
particular state. The general bad leadership syndrome has been so entrenched that 
sometimes it is difficult to choose among aspirants. Some other times, the better qualified 
person would not get the position sought for or may even be rigged out of the power game. 
The recent election in Ekiti State where vote buying was so pronounced that the election 
was widely condemned is an example of political desperation.
[ [

Poverty: Poverty is connected with many social problems and vices like low self-
image, low productivity, violence, armed robbery, prostitution, kidnapping, ritual murder 
and corruption. The pervasive poverty level in Africa is burdensome. The poverty level 
has worsened due to the recent economic recession and the high dollar exchange rate. 
Apart from millions who are jobless, a good percentage of those employed are living 
below poverty level, judging by the international standard of anyone earring below 50 per 
day living below poverty level. In practical terms, those working whose salaries are 
below N60 per month are living below poverty level. The pervasive poverty translates 
into millions not living in good houses, diseases and inability to afford medical care even 
for common ailments and thousands of children and teenagers out of school, among 
others. These manifestations are due to the fact that poverty is characterized by lack of 
means to meet basic needs and obligations, inability or difficulty in meeting financial 
responsibilities and substandard living. The resultant effects are due partly to the fact that 
the desire to escape the grim realities of poverty ensnares many people into social vices. 
As Stephen Oladele Ayankeye and Abraham Olutoye Odeleye observe, poverty is 
“affecting Africa in so many ways. Hunger, lack of shelter and basic amenities of life are 
confronting Africans. It is a form of evil which increases social vices in the society.” They 
further note that poverty and its effects waste the lives of youth and children thereby 
endangering the future of Africa. This is because the continent would be robbed of the 
contributions such wasted youth and children would have made in the future. The future 
consequences of poverty lend credence to the vicious cycle of poverty as it has a grip on 
its victims. 

Violence: a worrisome dimension of violence in Nigeria is religious violence, which is 
a cause of serious concern to many people. Indeed some are apprehensive that except the 
nation stems the tide of the dangerous religious violence, it may lead to a major religious 
war. Another characteristic of the African situation is violence. Africa is a crisis–ridden 
continent. Again using Nigeria as an example, the Niger Delta crisis, the Boko Haram 
menace and the Fulani herdsmen problem have bedeviled the nation for years resulting in 
the death of hundreds of thousands of people, wanton destruction of properties and loss of 
arable land.

 [[

203

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



Philosophy Contributes to Africa and Social Development 
As noted earlier, philosophy has helps in developing a comprehensive system of thought 
about all that exist; this help can be predicated on a method with which we can know 
about the contribution of philosophy to issues pertaining to people and society. Social 
development is a very broad concept requiring inputs from various disciplines. 
Philosophy is one of the disciplines that can make significant contributions to social 
development. As a basic, preliminary step toward achieving this goal, the philosophers in 
a society in their various walks of life, contribute to social development by their 
vocations. Their concern for a better society, which they would communicate by words 
and deeds, would have rippling effects on those they come in contact with. Also, they can 
share such concerns through the print and electronic media as well as through books, 
journal and conference proceedings based on social development. Additionally, they may 
be given opportunities to hold one position or another in the state, which will provide 
wider platforms to contribute to social development. Philosophy articulates principles for 
social development philosophy deals with concepts and ideas. Thus, it is well primed to 
articulate principles for social development. The implicit understanding in this regard is 
that it is when social development is based on well-articulated principles that it can be its 
best. Philosophers in a society should assist in fashioning social development that would 
be most relevant to a given society so that its purposes would be achieved. The purpose 
here is optimal development of the society. Once again, this is one of the most urgent 
needs of African countries now. The writers considered opinion, Africa can still blossom 
with capitalism. 

However, African countries should overcome the defects of capitalism. This is why the 
endemic problem of corruption is a dragon that must be tamed for the breakthrough of 
Africa. Also, a more conducive environment for individual development is imperative. 
Furthermore, schemes to take care of those disadvantaged in the system, like the social 
security programmes in the advanced countries, should be embarked upon intentionally 
by African nations. The above issues are related to justice and peace which are imperative 
for development of a nation. In the words of John Kwaku Opoke, et al, “justice and peace 
are related, subjects in the quest for promoting human development at all levels of 
societal life”. Like major factors needed for development and sustainability, justice and 
peace are essential fundamentals in the quest for a prosperous society. Philosophy 
encourages re-orientation for social development In the African context, re-orientation is 
needed before we can have social development and this is another way philosophy is an 
advantage to a society. Philosophy can help in the re-orientation of the society because re-
orientation relates to human values, which is part of the domain of philosophy. The re- 
orientation is necessary to facilitate social development, to change the people from those 
attitudes that inhibit social development to those ones that enhance it. More specifically, 
such attitudes like materialism, destruction of public properties, ethnicity, and religious 
bigotry must be exchanged for attitudes as love, patriotism, tolerance and diligence 
which are imperative for social development. 

To be effective, however, it must be stressed that the re-orientation must begin from the 
leaders of the nations. In Nigeria, for example, the populace has been called once and 

204

Mbachu                             Good Governance, Philosophy And Leadership: A Prospective To African ...



again to make sacrifices for the nation and imbibe attitudes that would facilitate the 
greatness of the nation. However, such calls have been largely ineffective or short-lived 
because of the opulence, extravagance and waste among the leaders who make such calls. 
Philosophy motivates for social development social development requires motivation 
especially with reference to re-orientation. People need to be motivated so that they 
would key into the re-orientation efforts so that the efforts would have maximum impact 
on the society. The motivation would be based on the necessity, rationale, dynamics and 
benefits of re-orientation, and philosophy can be a great ally in formulating these 
concepts. The more extensive the motivation for re-orientation is, the better in terms of its 
success. However, as noted under the discussion of re-orientation above, mobilization 
cannot achieve maximum results if it is not exemplified by the leadership. Philosophy 
underscores social development philosophy underscores the improvement of life for the 
people of any given society, the development and advancement of the society. This is the 
essence of social development. Philosophy in its practical dimension identifies with the 
context in which it functions and aims at bringing significant improvement to the people 
and their situation. This is a legacy which philosophy has bequeathed to history. Several 
philosophers contributed to discussions on how to improve the political conditions of the 
times with a few formulating political principles for governing societies, for example, 
Plato and Hobbes. Thus philosophers who contribute to discussions on social 
development in their societies build upon this heritage. 

The criteria for Good Governance, Leadership and Philosophy as a 
Panacea to Sustainable Development in Africa

In an effort to realize good governance in African sustainable development, these 
directional actions are instructive.

a. Administration Reforms: good governance depends on bureaucracy and 
the civil society to an extent, however, it leans much on the former. Good 
governance is impossible without change in the existing mindset of the 
bureaucrats. Multi-faceted initiatives are required to have wider accountability of 
a public servants, towards the public satisfaction and delivery of service. Change 
should be manifested in attitudinal reforms at different levels of bureaucracy and 
not only in structures and procedures.

b. Electoral Reforms: today, democracy has been transformed to mere 
electoralism. Electoral reforms had to precede political reforms; free and fair 
elections with citizens' being able to exercise their franchise without any fear and 
should domesticated as well. Strict implementation of the electoral code of 
conduct to ensure that the ruling party does not abuse the state machinery to 
influence the polling process.

c. Curbing Corruption: corruption is becoming endemic in human society. 
Corruption in political, economic, social and administrative domains slows 
efficiency, effectiveness, equity, economy, accountability, justice and 
responsiveness. Effective institutionazation and reforms to curb corruption 
should be domesticated. The current effort of President Muhammandu Buhari 
and other personalities is instructive and commendable. 

205

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792



Recommendations
It remains an acceptable fact the place of good governance in development 
administration. The application of various streams of elements and criteria for good 
governance as presented by this work will enable Africa development, arrangement to 
yield its expectation. The three arms of government should be allowed to efficiently 
perform their functions without influence. Leaders of administration (political 
appointees and bureaucrats) should be trained and equipped with administration tools to 
realize efficiency. The civil societies (NGOs private market operators, etc) should 
complement government's efforts by being law-abiding. The solution to 
underdevelopment associated with African countries lies in good governance. 
Philosophy cannot be developed in a vacuum as it seeks the development and 
transformation of human societies. Philosophy should be seen as a great advantage in 
modern day society as it has varied roles to contribute to the development of the society. 
Philosophy underscores the improvement of life for the people of any given society, the 
development and advancement of the society. Philosophers in the society should make 
deliberate efforts to address this challenge from the home to the society at large. In 
addition, philosopher in institutions of higher learning especially should be intentional in 
re-orienting the youth to desire to change the society for the better and to maximize any 
future state leadership positions as means of achieving the great objective.

Conclusion
From the discourse so far, it stands that philosophy is a mega discipline that will liberate 
African nations from conditions that rob them of good governance, productivity, 
sustainable development and quality life. For philosophy, it brings transformation that is 
replete with liberty, freedom and feats as it combats the challenges of governance. The 
paper has discussed philosophy, good governance and social development. As these are 
constructs in any society they deserve continual discussion. Philosophy should be seen as 
a great advantage in modern day society as it has varied roles to contribute to the 
development of the society. Similarly, philosophers should use their unique knowledge 
and training for the promotion of good governance and social development. Also, they 
should work together with others in their societies to enhance good governance and social 
development. Philosophy cannot be developed in a vacuum as it seeks the development 
and transformation of human societies. The pursuance of this practical goal of philosophy 
is one way to show its relevance and usefulness to the human society. 

The paper therefore concludes that further negligence of philosophical contributions and 
philosophers in the governance of African nations will continue to promote the existing 
culture of mediocrity that is the bane of African sustainable development. Therefore, the 
clarion call for 'philosopher Kings' is raised and sustained by present African poor 
governance and the fact that philosophical conceptions, convictions, beliefs, postulations 
and positions should stand to change this socio-political condition. Philosophy is a 
subdimental factor in the search for national development, it can only boot towards 
mental demoralization critique of culture and ideologies, building entity, definition of 
ethnic-political values, consicientination, technological and transformation. 

206

Mbachu                             Good Governance, Philosophy And Leadership: A Prospective To African ...



As governance, leadership and development in African strives to meet with its 
expectation, the attachment of good governance will definitely propel it to the forefront. 
There is the need to apply new public management. Good governance entails balance 
governance with conducive and uninterrupted relationship between the government and 
the civil society as active player. The challenge of good governance requires government 
activities to be reinvented, bureaucracy to be re-positioned, civil society activities to be 
re-energized with a social motive. Re-invented governance should be visionary, 
egalitarian and energized in a manner with less machines like and less hierarchical 
structure and procedure. To be true, most countries in African is not developing but under 
developing: for the little development in African countries is fast dilapidating

References
Anyanwu, K.C. and E.A. Ruch (1981). An Philosophy: An Introduction Lagos: Catholic 
Book Agency 

Aghamelu, F., & E. Ani. (2011). Francis Fukuyama on Democracy and the End of 
History. In 

B.C Chiegboka, T.C. Utoh-Ezeajugh & M.S. Ogene (Eds.), The Humanities and 
Stainable Development. (p. 93) 

Asiegbu, M.F. (2011). Philosophy and Sustainable Development. In A.B.C. Chiegboka, 
T.C. Utoh Ezeajugh & M.S. Ogene (Eds.), The Humanities and Stainable 
Development.    p. 103

Bodunrin, P.O. (1985). Scent Technical Rationality and African Reality: Africa and the 
             Problem of its Identity. New York, USA: Peter Lang

Bass, B.M. (1985) “Leadership & Performance Beyond Expectations” New York, Free 
Press.

Charles S, (1996), The Doctrine of Humanity (Leicester: Inter-Varsity Press,
Chinweuba, G.E. (2018). Leadership and Higher Education in Nigeria:  the 

Philosophical Nexus. Saplentia Journal of Philosophy. P. 9

Chinweuba, G.E.(2019). Philosophy and Sustainable Development in Nigeria: A Critical  
Analysis. Nnamdi Azikiwe Journal of Philosophy, p. 46

Nkrumah, K.A. (1974) Class Struggle New York: International Publishers.
Nyerere, J.K.N. (1974) . Man and Development. Oxford: Oxford University Press, 
Odey, J. (2002). Democracy: Our Lofty Dreams and Crazy Ambitions. Enugu, Nigeria: 

Snaap Press.
Simon A. Kolawole, (2005) The Role of Leadership in Church Growth  and  National 

Rebirth (Ogbomoso, Nigeria: Grace Publications.
Stumpf, S., E. (1994). Philosophy History & Problems. New York. USA: McGraw- Hill 

inc.
Wiredu, K. (1980). “What can Philosophy do for Africa”, Philosophy and an African 

Culture, Massachusetts: Cambridge University Press.
Wiredu, K. (1995). Conceptual Development in African Philosophy. Ibadan, Nigeria: 

Hope Publishers.

207

                                            Aquino Journal of Philosophy, Vol 2 Issue 2 2022-December
ISSN: 2786-9792


	Page 1
	Page 2
	Page 3
	Page 4
	Page 5
	Page 6
	Page 7
	Page 8
	Page 9
	Page 10
	Page 11
	Page 12
	Page 13
	Page 14

