Exploring the Relationship Between Conscience Formation and Systemic Corruption (In Nigeria) Augustine E
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Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Spring 2014 Conscience and Community: Exploring the Relationship between Conscience formation and Systemic Corruption (in Nigeria) Augustine E. Ebido Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Ebido, A. (2014). Conscience and Community: Exploring the Relationship between Conscience formation and Systemic Corruption (in Nigeria) (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/512 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. CONSCIENCE AND COMMUNITY: EXPLORING THE RELATIONSHIP BETWEEN CONSCIENCE FORMATION AND SYSTEMIC FORMATION (IN NIGERIA) A Dissertation Submitted to McAnulty School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Augustine E. Ebido, O.P. May 2014 Copyright by Augustine E. Ebido, O.P. 2014 CONSCIENCE AND COMMUNITY: EXPLORING THE RELATIONSHIP BETWEEN CONSCIENCE FORMATION AND SYSTEMIC FORMATION (IN NIGERIA) By Augustine E. Ebido, O.P. Approved March 19, 2014 ______________________________ ________________________________ Gerald Boodoo, PhD Elochukwu E. Uzukwu, ThD Assistant Professor of Theology Professor of Theology (Committee Chair) (Committee Member) ______________________________ James Bailey, PhD Assistant Professor of Theology (Committee Member) ____________________________ ___ ________________________________ James Swindal, PhD Maureen O’Brien, PhD Dean, McAnulty School of Liberal Arts Chair, Department of Theology iii ABSTRACT CONSCIENCE AND COMMUNITY: EXPLORING THE RELATIONSHIP BETWEEN CONSCIENCE FORMATION AND SYSTEMIC FORMATION (IN NIGERIA) By Augustine E. Ebido, O.P. May 2014 Dissertation supervised by Gerald Boodoo, PhD This research focuses on the impact of the moral community (or social context) on the formation of conscience and its implication for moral responsibility. It is an interdisciplinary approach to theological reflection that is particularly attentive to psychological, philosophical, sociological, and neurobiological viewpoints showing how these have either distorted or broadened our understanding of conscience in its relation to community and social responsibility, or its formation in relationship to our moral development. It stresses reciprocity of conduct (for we are “responders”) and the complementarities of internal and external sanctions. It insists that the influence of conscience on behavior is undermined by a fixation on its cognitive at the detriment of the feeling aspect such that retrieving the latter will broaden our appreciation of its deep but subtle influence. While admitting the iv richness of African “communalism” as the basis for a healthy formative process, it also sees in it a perplexing paradox given the socio-political realities of venal leadership and systemic corruption that de-colors the African landscape. Focusing on Nigeria, it identifies “tribalism” as a socio-moral “pathology” (an institutionalized self-interest) that not only distorts the traditional process of moral formation but has evolved as a core driver of systemic corruption. It claims that globalization enables “external powers” to impact local moral orientation. It links “local tribalism” and “international tribalism” as “pathologies” based on kinship of disordered self-interest. It exposes how the latter influences local moral disorientation in a way analogous to how the local moral community impacts the malformation of individual conscience and thus influencing irresponsibility. Its recommendations include: a “glocalized” moral reform aimed at “updating” conscience formation process and overcoming tribalism; a paradigm shift in foreign policy agenda towards a new ethic; and a “three- stage-process” that focuses on deconstructing unhealthy belief systems and building “active” moral communities as part of a robust long-term strategy against systemic corruption and deeper socio-moral transformation. v DEDICATION Edmund and Catherine Ebido; John and Margaret Ingold vi ACKNOWLEDGEMENT Our deepest gratitude goes to my advisor, Dr Gerald Boodoo, whose patience, persistence, and encouragement made the completion of this work possible. He was a bulwark of strength and support. The same heartfelt gratitude goes to each of the faculty members of theology department but particularly to Dr Marie Baird, Dr George Worgul, Dr Elochukwu E. Uzukwu, Dr James Bailey, and Dr Maureen O’Brien. The completion of this project was made possible because of your understanding and encouragement. We thank Dr James P. Hanigan and wife Betty Hanigan for their incredible support throughout this project. Many thanks also go to Michele Janosko at the Office for International student affairs for being such a kind soul. We thank Dr Peter Osuji, a friend whose help was remarkable in times of need, and thanks to all the Priests at Trinity Hall for their hospitality and friendship. A hug-of-gratitude to Rev Michael Stumpf at the Mount, he was such a blessing and consolation! Thank you “brother” Mike! We feel indebted to Prof. Emmanuel Nwuneli whose fatherly concern and support provided momentum for this project. We are grateful to Dr Jocelyn Sherman for helping read some of the early manuscripts, and to Zena (George) Deibert for last minute editing and proof reading even at the shortest notice! Special thanks to Pat and Penny Volk for your silent witness to love that made this work see the light of day. Kevin and Dee Swiger, your love and support provided strength needed to complete this work. Bob Lacey and Catherine McCanne, your love and sacrifices are deeply appreciated. Thanks to Pat Ogbonna for being such an encouragement. Finally, many thanks to Dr Iheanyi Enwerem, O.P. for ensuring that this project remained on track, Bishop Don Bolen for his support at very difficult times. Thanks to Dr Ignatius Madumere, O.P.; Dr Aniedi Okure, O.P; Dr Charles Ukwe, O.P. (Provincial) and Dr Tom McDermott, O.P. whose original vision inspired this work. Finally, thanks to other “invisible angels” to whom we also dedicate the success of this project. vii TABLE OF CONTENTS Page Abstract…………………………………………………………………………....................................iv Dedication ……………………..………………………………………………………………………...vi Acknowledgement………………….…………………………………………………………………...vii General Introduction ………………….……………………………………………………………….xiii CHAPTER ONE: SEARCHING FOR FOUNDATIONS OF MORAL RESPONSIBILITY 1.0 INTRODUCTION TO CHAPTER ONE …………………………………………………........1 1.1 Human Moral Dilemma: Defining Moral Responsibility………………………………………5 1.2 Personhood………………………………………………………………………………….....27 1.3 African View of Personhood……………………………………………………………….....36 1.4 Personhood: Moral and Social Responsibility………………………………………………...50 1.5 Nature or Nurture: The Origins of Moral Responsibility …………………………………....55 1.6 The Selfish Gene: Altruism Beyond Kin and Reciprocation……………………………….....60 1.7 Methodological Considerations ………………………………………………………………76 1.8 From Compactness to Differentiation: Is Critical Re-evaluation of Moral formation Process and Traditions in Africa Necessary? …………….…….......80 CHAPTER TWO: PSYCHOLOGICAL AND THEOLOGICAL VIEWS OF CONSCIENCE 2.0 INTRODUCTION TO CHAPTER TWO………………………………………………….....87 viii 2.1.0 PART ONE: CONSCIENCE AND PSYCHOLOGICAL THEORIES OF MORAL DEVELOPMENT ……………………………………………………………...............89 2.1.1 Sigmund Freud .......................……………………………………………………………….89 2.1.2 Alfred Adler…………………………………………………………………………………..95 2.1.3 Erik Erikson ……………………………………………………………………………….....100 2.1.4 Jean Piaget…………………………………………………………………………………...106 2.1.5 Lawrence Kohlberg…………………………………………………………………………..110 2.1.6 A General Critique of Psychological Theories of Moral Development……………………...115 2.2.0 PART TWO: THEOLOGICAL VIEWS OF CONSCIENCE…………………………….....119 2.2.1 An Overview of Catholic Traditional View of Conscience……………………………….....120 2.2.2 THOMAS AQUINAS ON CONSCIENCE ………………………………………………....130 2.2.2.1 An Overview of Aquinas’ Anthropology ………………………………………………….....132 2.2.2.2 Aquinas on the Notion and Nature of Conscience…………………………………………...132 2.2.2.3 Aquinas on Conscience and Prudence……………………………………………………......137 2.2.3 CONTEMPORARY THEOLOGICAL VIEWS OF CONSCIENCE……………………......143 2.2.3.1 Jayne Hoose………………………………………………………………………………......143 2.2.3.2 Linda Hogan……………………………………………………………………………….....144 2.2.3.3 Germain Grisez and Russell Shaw…………………………………………………………...148 2.2.3.4 Richard Gula………………………………………………………………………………....151 2.2.3.5 Charles Curran…………………………………………………………………………….....154 2.2.3.6 William C. Spohn …………………………………………………………………………...157 ix 2.2.3.7 Walter E. Conn ……………………………………………………………………………...160 2.3.0 Conscience: The Role of “Feelings” in Moral Development………………………………..162 2.4.0 Shame and Guilt: The Pathologies of Conscience………………………...………………...177 2.5.0 Conscience Formation: The Significance of the Perception of Moral Atmosphere ..............183 2.6.0 An African View of Conscience..............................................................................................187 2.7.0 A CRITICAL SYNTHESIS OF CHAPTER TWO.................................................................196 CHAPTER THREE: CONSCIENCE AND COMMUNITY: SOCIO-MORAL CONDITIONS AND FORMATION OF CONSCIENCE......................................................201