Ntui, Victor Ntui Ph.D
Department of Philosophy
St. Joseph Major Seminary
Ikot Ekpene – Akwa Ibom State
vicntui@gmail.com
+234806 335 4138
Abstract
In this article, “Kant’s Ethical Imperative: A Paradigm for Political Development in the
society.” I argue that Political development is the driving force that propels other aspects of
development. Politics is the engine room where every other segment of development is
wheeled. It thus seems that in Nigeria, political development lacks the modus operandi that is
a prerequisite for the developmental strive that is needed to move the nation forward. The
reason, it can be argued is the absence of a solid moral base upon which the edifice of
politics and governance can be anchored. It is our premeditated opinion that Kant, in his
ethical imperative has paved the way forward, that can extricate Nigeria from this quagmire
and redirect her politics for the development that politics is intended to accomplish. I have
deplored the philosophical method of appraisal to synthesis Kant’s Ethical imperative of
Kingdoms of Ends for political development in the society.
INTRODUCTION
When one examines closely the history of political development in Nigeria, one
would be struck by the fact that from 1914 to 2019 more than a century of Nigeria’s cooperate existence, Nigeria has not been able to attain the political development that is much
desired. We shall because of the scope of our paper limit our discussion to the last two
decades (1999 to 2019). Our interest is not in constitutional development but on the structures
and institutions of political development and their impact on the body polity against the
overall good of the citizenry. It is apparent these structures and institutions are not tailored
towards the improvement of the lots of the masses as they are not founded on any moral base.
Against these indices one can rightly describe the political edifice of Nigeria as suffering
from moral epilepsy. This is engendered by the collapse of moral values, political
recklessness and ideological bankruptcy. Omoregbe supports this view when he states, “it is
clear to all right thinking Nigerians that the basic problem of the nation is a moral one.”1
Moral rectitude is a sine qua non for probity. It is clear this is grossly lacking in our political
life. Otakpor makes the point even clearer when he asserts, “… that a sober reflection on the
moral life of the nation would reveal that all is not well with it… All this is because there is
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no morality.”2
In this presentation, the fulcrum of our supposition rests on the fact that
political philosophers, we serve as the watch-dog, the gadfly and the conscience of public
life. It is our well thought out opinion that Kant’s ethical imperative holds the key to moral
reawakening and political revival of the Nigerian political system. Kant’s ethical imperative
is the paradigm for the political impasse and quagmire of the Nigerian society.
Because of the scope of this paper, we shall limit our discussion to just one
imperative; the imperative of‘Kingdoms of Ends’. Kant posits that man is living in a moral
kingdom, where he is viewed as an end in himself, as a sovereign, not a subject, a law giver
of the laws he is called to obey. We shall using these formulation of this imperative, x-ray the
Nigerian political structure with regards to the value it attaches to the human person, his
freedom, rights, dignity, his equality and respect for his person. Every right thinking Nigeria
would agree that in Nigeria the human person is a tool, for the satisfaction of the political
aspirations of politicians. The instances are just too many to mention. These include among
others: workers welfare, lack of freedom of opinion, lack of respect for human dignity and
brutality of all sorts etc. Kant argues that the human persons should be the epicenter of all
political actions.
Our contention in this presentation is that Kant’s imperative is the panacea to
Nigeria’s political quagmire. We shall very briefly examine Kant’s ethical imperatives,
articulate the imperative under consideration, and examine also the Nigeria political scenario
and using Kant’s imperative chart the way forward. We shall conclude with a critique of Kant
and an evaluation of the article.
Kant’s Ethical Imperatives
Kant believes that ethics is the most important branch of philosophy.3 This is because
it deals with the morality of all human actions. He anchored his moral philosophy on four
primary principles. It is on these principles that human actions can be seen as moral actions.
These principles include:
- Goodwill. 2. Reason. 3. Duty. 4. Law
Goodwill is unconditionally good. “A Goodwill is good not because of what it
performs or effects, not by its aptness for the attainment of some proposed end, but simply by
virtue of the volition.”4Reason: Kant argues that reason ought to control human action.
Reason is the controller of human action. Reason examines and sanctions actions considered
good and discards those considered bad.5 It is the capacity to reflect, originate and inhibit
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human action.6 The function of reason in moderating human action serves as a check on the
excesses of the impulses of passion so that goodwill can produce good actions. Kant sees
reason therefore as: “a practical faculty”7
and the minimum requirement for morality. For
him, it is because man is rational that he is moral.
Duty: Kant makes the emphasis that duty ought to be done for duty sake. Human
actions for them to be moral action must be devoid of all self-inclination and selfish interest.
Duty is the action performed following the dictates of reason and goodwill. He makes the
distinction between actions that are done from duty and those that accord with duty.8 Actions
done as duty require and action done because duty requires. It is the latter that is duty for duty
sake. Kant defines duty as the necessity of acting from respect for the law.9 Duty then is as
the law commands and not as I command.
Law: The necessity to act in a certain way is for Kant a law. Law is that which
commands and compels. Kant argues that moral law is a function of reason. Kant says that
the moral law can be known through reason. From this it follows that only rational creatures
can be held morally accountable.10
Having laid this foundation we shall now examine Kant’s ethical imperatives. Certain
concepts are Kantian in nature and can only be understood in the context and perspective in
which he used them. “Moral principles are always framed as commands, according to Kant…
He refers to commands by their grammatical designation as imperatives.”11Imperatives tell us
what to do which we ought to do. “The conception of an objective principle, in so far as it is
obligatory for a will is called a command (of reason) and the formulae of the command is
called an imperative.”12 Imperative is a term coined by Kant to designate what he considered
as unconditional, necessary and absolute moral law which he believed to be the rational
foundation for all moral conduct. This imperative applies unconditionally to all without
exception. The imperative commands actions as ends and not as means. Angeles defines it as
“the necessary and absolute moral law believed to be the ultimate rational foundation for all
moral conduct.”13
Kant distinguishes between the hypothetical and the categorical imperatives.
Hypothetical imperative commands conditionally and is usually prefixed by “if.” It is a
means to an end and not an end in itself.
Categorical imperative on the other hand, is unconditional, without qualification or
limitation. It is not premised with ïf” but “must.” It is universally binding on all rational
creatures. Kant defines it as “act only on that maxim whereby thou cast at the same time will
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that it should become a universal law.”14 Soccio puts it succinctly, “it is acting on the
principles of acting on principles.”15 And “by maxim Kant means the rule according to which
an action is done. It is the principle behind any action.16 Seung calls it the subjective rule of
behaviour.17 Though this imperative is one Kant formulated it in various ways:
- The Principle of Universalization
- The Principle of Kingdoms of Ends
- The Principle of the Autonomy of the Will
As a result of the scope of this work, we shall examine only one principle of these
imperatives: Kingdoms of Ends.
KINGDOMS OF ENDS
The principle of the Kingdoms of Ends states inter alia that “man is an end in itself.
Our rational nature makes us persons and not things. Kant says rational natures exist as an
end in itself.”18The Maxim of Kingdoms of Ends as formulated by Kant reads thus, “so act as
to treat humanity whether in thine own person or in that of any other, in every case as an end
withal never as means only.”19
The formulation of this principle has had a long tradition in the history of ethics. It is
another way of stating such maxims as contained in the scripture, “Do unto others as you
would like them do unto you” (Matthew 7:12). It is a command to respect others and to
accord them their dignity as rational human beings even as we hold ourselves also in high
esteem.20 The human person is not a thing. He has both the rational faculty and also wears the
mago dei – image of God in which and by which he was created. He should not be treated
shabbily or used merely as a tool, an instrument for the advancement of one’s selfish ends. To
do so will tantamount to a serious disservice and disregard to his human dignity. Man has a
humanity that is divinized. Soccio contends that, “Kant held that as conscious rational
creatures we each possess intrinsic worth…. We possess dignity that deserve universal
respect… we are more than mere objects to be used to further this or that end.”21 It is this
respect ha is based on this human worth and dignity that Kant qualifies as Kingdoms of Ends.
For according to him, man is living in a moral kingdom, where he is an end and not a means
to an end and not a tool to be used and manipulated for selfish interest. In this kingdom, man
is a sovereign and not a subject. He gives the law that he himself obeys, for while giving the
law, he is not subject to the will of others. In this Kant draws attention to a very sensitive
ingredient of democracy; the principle of people oriented governance and the whole problem
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of the management of minority opinions. These minority opinions are usually suppressed by
the majority opinions.
We have tried to carefully examine the core contents of this principle of Kingdoms of
Ends. It is anchored on the sublime and supreme value and unprecedented worth of the
human person who wears in him rationality and the divine image. It is on the basis of these
that he should be respected and catered for. There is a corresponding obligation on man to do
same to others. This calls for reciprocity of action in the wisdom of ‘what is good for the
gander is also good for the goose.’
POLITICAL DEVELOPMENT IN THE SOCIETY
Politics and governance are two terms that can be used interchangeably. For politics is
the art of administration of the State. A review of Nigeria’s political history would reveal that
she has been galloping without stamina for more than a century now. Nigeria lacks both the
political will and the political culture that are indispensable for good governance.
God in creation and in nature has bestowed on Nigeria natural resources and
personnel capable of catapulting Nigeria to an enviable political and economic height
unparalleled in history. We have lost all these to selfishness and greed. Since 1914 when
Nigeria became a Nation, to independence, to now the post-independence era the story has
remained basically the same; the rivalry between ethnic and tribal interest, party loyalty, and
the egoistic tendencies of the political elites have all constituted a cog in the wheel of
Nigeria’s political development. Political or civil education is poor giving way to apparent
ignorance in political intrigues, making the masses gullible to all forms of political gymnastic
and maneuvering. In a word political development in Nigeria is epileptic. With well, over
ninety political parties there are basically no political ideologies to anchor development. This
is how bad the situation is.
A PARADIGM FOR THE POLITICAL DEVELOPMENT OF THE SOCIETY
Having said this we shall now in application examine how this principle, of Kingdoms
of Ends, can constitute the paradigm for the political rejuvenation of the Nigeria’s political
structure. A paradigm is a type of something, a model, a pattern, from where one can copy
from, or imitate or use as a guide.
Even though, Kant’s ethics deals with morality and not politics as such. It is also
related to politics in a way. It is related to politics because it is a human function. In this
Giuseppe says “Kant” philosophy constitutes a sure sense of direction for social and personal
life.”22 Seung makes the point ever clearer, “Kant conceives of moral law in a political
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framework. The function of moral law is to harmonize the freedom of each individual with
the freedom of others “…Thus Kant’s conception of morality covers both the life of the
individual and that of the community.”23Kant also says that there is no dichotomy between
politics and ethics, they are twin brothers and they go together.
In assessing the particular principle we have restricted ourselves to, that of Kingdoms
of Ends, we shall critically x-ray how the human person is treated in Nigeria’s politics.
Amaucheazi notes that development should be man-oriented (person oriented) and not
institution oriented.24 This ina way is what Kant posits,the intrinsic value of the human
person. Kant’s injunction that the human person be respected is synonymous to the political
and democratic doctrine of the fundamental human rights and equality. “Kant’s ethics
supports the democratic view that all people are created equal” where this is interpreted to
mean that no one should be discriminated against before the law.25 In this Maxim of “act
always as to treat humanity either in thine own self or in others as ends,” Kant has laid the
moral foundation for the concept of equality. This concept has a lot of implication for politics
in Nigeria. It is in it that, the fundamental principles of the rule of law are built; (of
impartiality, of equality, of fundamental human rights).
To bring it nearer home, the principle stipulates that no one should be discriminated
against based on gender, sex race, tribe ethnicity, social status etc. In Nigeria, until recently in
some places women were not allowed important functions and positions. This is a breach of
their worth and dignity. Politics is not the monopoly of masculinity. It is a human affair that
is not gender-based. Politics in Nigeria is played along tribal and ethnic lines. The North
finds it difficult to vote for a candidate from the South. Even after election, they still find it
difficult to accept such a presidency. The same may go for other parts of the nation. The
recent security threats and crises in the North can only be explained along this line. There are
some in this country who feel that to rule Nigeria is their birth right and should not be
exercised by any other group.
Here too, mention must be made of the way the political class relates with the
populace. It is that kind of relationship of only what I need from you and only when I need it,
do I need you as well. Politicians use the rest of us as tools to advance their selfish political
ambitions. They make promises to us that they do not keep. They come to us only when they
want votes and once voted we are forgotten. The frequent strikes by ASSU and the Labour
Union, is a case in point. The recent agitation over minimum wage is another. All these are
the indices that points to the wanton way our politicians see the human person and his
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welfare. Surprisingly, their own welfare, is never a matter of debate and usually there is no
compromise. But in matters where the interest of the common ordinary people is at stake,
politicians show laisse faire attitude that is as embarrassing as it is annoying.
Kant’s formulation of the principle of Kingdoms of Ends is an eye opener that should
also wake us up from our own political slumber to the consciousness of the respect that the
human person needs to be accorded in line with his dignity that is in keeping with the divine
creative act. In this way freedom; absence of restrain and constrains, equality and equity of
all human persons will become more visible. The human person should be put at the epicenter
of all political intrigues and democratic maneuvering.
LIMITATIONS OF KANT’S ETHICAL THEORY
No philosophical system is critique – proof or iron-cast. In Kant also, there are some
uncrossed “Ts” and undoted “Is”. It has been argued that Kant’s ethical theory is too
formalistic, intellectualistic and abstract. He sometimes does not take into cognizance the real
nature of the human person. Like Socrates who reasons that knowledge is virtue, ‘to know the
good is to do the good.’ Kant also thinks that a rational person is also a moral person. But, the
human person though imbibe with rationality has also embedded in his intrinsic nature
emotions, sentiments and passion and sometimes these exert greater and even stronger
influence on the way he acts. Kant argues that if man were purely rational, he would not have
any moral problem. That he would act according to the objective and universal laws of
moralities which are based upon pure reason. But as we all know rationality does dispense
man from immorality, neither does pure reason imply lack of passion. In his letter to the
Romans, Paul, dealt extensively with the whole issue of the conflict that is inherent in the will
(spirit) and the body (flesh). Paul laments bitterly, the things I do not want to do are the
things I find myself doing and the things I do not want to do are the things I find myself
doing effortlessly.This therefore means that even with the best of intentions/rationality man is
still under the control of his passion. Rationality is therefore not immunity to vile action and
not an automatic license to virtuous actions.
Furthermore, it is in the nature of man to pursue his own interest. But Kant speaks
of‘duty for duty sake’. If this is to be taken totally and completely, even our religions acts
will lost their value. Religions act are done with a higher end in view; reward from God. It
does seem Kant was unable to wrestle with the issue of conflicts of duty. When one is caught
in between two impossible angles as it is said “between the devil and the deep blue sea.” He
failed to prescribe moral rules for exceptional cases when a higher good is in view. What we
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call the prime facie duties – duties to the extent that no other overriding factors prevail e.g.
telling the truth. The truth should be told to the extent that it will not betray the trust and
endanger the safety of others.
Kant’s ethics has also been criticized as being subjective since the individual reserve
the faculty to legislate his own actions as a standard for universalization; If Kant’s view of
self-legislation is stretched, there may be no society. Anarchism will take over and this will
also lead to anarchy. There may be no state anymore and no civil government. What concerns
all may be reduced to what concerns one.
In a similar vein Derek submits, “Kant’s moral theory is held by many to be incomplete. It is
based solely on the notion of obligation or law. There is no discussion of the moral content of
an action, the context of a moral action, the intention of an action, the consequences of an
action, the consequences in a given context.”26 It is clear to every that there is or there are
motivations for moral actions and there are also consequences arising there from, Kant did
not consider all these in his ethical postulations.
EVALUATION
Immanuel Kant lived a rigorous and highly disciplined life. His family upbringing and
his early education shaped in no small way his entire philosophy. This also influenced his
moral philosophy that is seen as his greatest contribution. His ethics gave the highest value to
the human person who he sees as an end and not as a means. In this, Kant has also helped in
reshaping some democratic ideals: fundamental human rights, equality etc. This has farreaching implications in Nigeria where the human person has no rights, no voice to air out his
grievances except at great personal peril. Kant, in a way, is preaching the gospel of social
welfarism and the Christian gospel of Brotherhood and solidarity for the welfare and the
wellbeing of the human person.
CONCLUSION
Political development in Nigeria will continue to be a mirage until and unless,
politicians demonstrate the desire to do things the right way. Ethics and morality are
indispensable guides to the realization of this objective. Kanu contends that “the problem of
Nigeria is the problem of leadership or management in corporate terms because Nigeria has
everything … required to be in greatness.”27 We totally subscribe to this view. Nigerians are
doing well in their own private business enterprises in all walks of life but in corporate
matters that concern the common good, they are bad managers. The reason is the absence of
ethics and morality in our national life. Our politicians (leaders) feel no qualms of conscience
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when they embezzle government funds. People even praise them for being smart. They feel
no pain when they rig elections and falsify election results. They are not worried if other
human beings perish provided their interest is secured. A man who is morally upright will
know what probity is and will be guided by ethical prescriptions of human life. So far, we
have not been able to fashion out a political system that is peculiar to us. That system ought
to be basedon ethical and moral principles that are couched with democratic principles of
dialogue. Democracy should exploit the tenets of communal rule through dialogue. In this
kind of democracy, the consent of the people that is sought through consensus that takes
place under the environment of dialogue is indispensable. Collective responsibility is ensured
and assured and individual misconducts are easily handled.
Let us conclude that no single philosopher can single handedly proffer solution to all
the moral problems that affect man and society. No single philosopher can satisfy the
intellectual curiosity of all philosophical traditions. What we have tried to do therefore, is an
attempt at understanding Kant’s ethical principles of Kingdoms of Ends in the light of our
political and moral epilepsy. We cannot therefore claim that we have said the last word. But
we have merely ignited the fire that can spur further deliberations as we flex our intellectual
muscle looking for the way out of our political impasse.
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END NOTES
1
Joseph I. Omoregbe, Ethics: A Systematic Study, (Lagos: Joja Educational and
Research Publication 1999), xi
2Nkeonye Otakpor, The Moral Crisis in Nigeria, (Enugu: Delta Publishers 2000), 5&6
3Richard A. Popkin & Avurum Stroll, Philosophy Made Simple: A Guide to the
World’s Most Important Thinkers and Theories (2nd ed.) (New York: Britain: Doubleday
Delhi Publishing Group Inc. 1993), 35
4
Immanuel Kant, Fundamental Principles of the Metaphysics of Morals (trans. by T.
K. Abbot), London: Great Books of the Western World, vol. 12, (William Benton Publishers
1952), 256.
5 Francis A. Uduigwomen, Introducing Ethics: Trends and Perspective, (Calabar:
CaLife Arts 2001), 50
6 Paul Edward, Encyclopaedia of Philosophy, vol. 3, (New York: Macmillan
Publishers 1967), 317
7
Immanuel Kant, Fundamental Principles of the Metaphysics of Morals, 257
8Richard A. Popkin & Avurum Stroll, Philosophy Made Simple, 37
9
Immanuel Kant, Fundamental Principles of the Metaphysics of Morals, 269
10 Douglas J. Soccio, The Archetype of Wisdom, (2nd ed.) California: Wadsworth
Publishing Company 1995, 390-391
11 Ibid. 393
12 Immanuel Kant, Fundamental Principles of the Metaphysics of Morals, 265
13Peter A. Angels, Dictionary of Philosophy, (London: Harpers and Row Pub.
1981),29
14Immanuel Kant, Fundamental Principles of the Metaphysics of Morals, 268
15
Douglas J. Soccio, The Archetype of Wisdom, 394
16 Ibid. 395
17
T. K. Seung, Immanuel Kant, A Guide for the Perplexed, (New York: Continuum
2007), 100
18Immanuel Kant, Fundamental Principles of the Metaphysics of Morals, 272
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19
Ibid, 29
20
Richard A. Popkin & Avurum Stroll, Philosophy Made Simple, 40
21
Douglas J. Soccio, The Archetype of Wisdom, 397
22
Ibid, 237
23
T. K. Seung, Immanuel Kant, A Guide for the Perplexed, 2007, 94
24
E. E. Amucheazi, “The Problem of National Development in Readings in Social
Sciences Issues in National Development,” E. E. Amacheazi (ed.) (Enugu: Fourth Dimension
Publishers 1980).
25
Richard A. Popkin & Avurum Stroll, Philosophy Made Simple, 40
26 Derek Johnston, A Brief History of Philosophy: From Socrates to Derrida,
(London: Continuum 2006), 127
27
Macaulay A. Kanu, “Philosophical to the Development of Science and Technology
Aim” in Contemporary Issues in Philosophical and Religious Discourse, (2nd ed.) E. M. Uka
et.al (eds.) (Optimum Publishers 2010), 59