CHAPTER ONE
      1.0 PROBLEM AND BACKGROUND                                                                                                  
      1.1 PURPOSE OF THE STUDY                                                                
        It was Martin Heidegger in his Being and Time, who changed the course of study laid down by his predecessors who were more interested in autonomous sciences. He set out to revive philosophy, not only of the problem of man but also that of ‘Being’. It is also the view of anthropologists that the study of man be given a central place in existence. They hold that all that exist is directed towards the explanation, understanding and well-being of man.
        However, man is far from realizing the plans made for him, when he demotes himself as one of the ‘thrown objects’ of Spinoza. Thus, the conscious realization of man as regards his place in the world will qualify him as not just ‘being-there’ as posited by Heidegger but more of an independent being capable of making choices as well as being responsible for them. It then behooves on man, the need to assert his existence in an authentic form. Having realized his being as one placed in charge of all other things according to Genesis account of creation, he must seek a way of giving meaning to his personal life. This constitutes the main purpose of this work.
Furthermore, man’s existential struggle and facts of life (grenz-situationen) daily unveil to him the more need to be personally responsible for his life. It is this background acting as the anti-thesis that provides for him the thesis of transcending the ‘crowd mentality’ to the awareness that he is but an individual. As a result, he sought to explain the world from his own person instead of the crowd. Here rests the importance of self-formation, not just for the sake of others but also for one’s personal life.
It has been said that cultivation of citizens is the fertile ground for that of a nation. A glance at the occasional situations of unrest in our country cannot but reveal the extent of our existential doldrums. The polity, economy, religion, etc are nothing without the existence and activity of man.
Bearing this in mind, it then means that our problems lie primarily in cultivation of people because as Plato had it, a non-philosopher leader is not worthy of being the leader; a non cultivated leader is nothing but canker-worm to any society.
Primarily one should be good in himself in other to radiate goodness unto others, for nobody gives what he has not. The same applies to those in the helm of affairs, be that religion, economy, education, etc, they should be cultivated to live as authentic being before they can lead others well. (With this, we Nigerians shall come to the realization of our potentials, extricate ourselves from European colonialization, modernized in form of trade union where they dictate the stand of our products.) Hence, if the ruler and the ruled in Nigeria live genuine and existential life, malaise of any sort will give way to a more responsible life. Then is the aim of this work realized.