PLATO’S CONCEPT OF THE PHILOSOPHER KING AND NIGERIAN LEADERSHIP CRISIS

CHAPTER ONE
INTRODUCTION
1.1 Background of the Study
In his political philosophy, Plato asserts that it is natural that competence should be the qualification for authority (Stumpf 71). This means that whosoever is the best able to guard the laws and institutions of the state should rule the state and be her guardian. So, this work is aim at bringing to light the need for someone who can pilot the affairs of the state effectively to be entrusted to take up the task. Following the trend of Plato, those who have the greatest of the great qualities should have the first place unless they fail in some other respect. Our leaders have lost the quintessence of true leadership in pursuit of shadows. We have not truly had any significant input into the design and structure of our polity. Consequently, Nigeria is gradually but inevitably dwindling into mediocrity and ineffectiveness. Our leaders are no longer the servants but masters. It was in this regard that Ojukwu advised:
Those who aspire to lead must bear in mind the fact that they are servants and as such cannot ever be greater than the people, masters(30)
1.2 Statement of the Problem
Today in Nigeria, leadership in all facets of our life – government, industry, education, church and what have you – has come to be the hub of the country’s problem. Achebe summarized it thus in his book “The Trouble with Nigeria” that, “the problem with Nigeria is simply and squarely a failure of leadership”(1).
In a global level, Oyebola minced no words when he said in his book “The Blackman’s Dilemma” that, “very poor leadership appears to be the Blackman’s greatest problem”(110).
Achebe, articulated it further as the inability of the leaders to rise to their responsibility:
There is nothing basically wrong with the Nigerian land or climate or water or air or anything else. The Nigerian problem is the unwillingness or inability of its leaders to rise to the responsibility, to the challenges of personal example, which are the hallmarks of true leadership (1).

Lack of genuine leadership has been chorusly condemned and generally blamed for poverty and the travails of the Nigeria society. There is no doubt that Nigeria’s or Africa’s problem is due to lack of leadership. Rev. C. Kingston Ekeke, Nigerian-Atlanta based pastor observed that Nigeria has not really enjoyed any genuine freedom or political peace and national prosperity since its independent from the British colonial masters; in fact the nation is currently in a serious crisis and challenge of leadership (6).
Many Nigerians are yet to enjoy much of the dividends of democracy such as good roads, pipe borne water, rural electrification, and health care services due to the poor performance of our leaders.

1.3 Objective of the Study
The most urgent issue in Nigeria currently seems to be the issue on how to address the problem of leadership. Having done away with military leadership, Nigerians thought that embracing democratic rule would bring to us a responsive and responsible political institution that would promote a government that is accountable, government that would prevent corruption, respect human and civil rights, and ensure popular sovereignty, but the reverse is the case. In view of this, the aim of this work is to see how the issues of corruption, incompetent leadership, tribalism and nepotism could be addressed.
For most Nigerians however, the pressing problem of everyday survival remains the highest immediate priority. And how could such immediate priority get to us without effective leadership and management? Nigeria is undoubtedly endowed with abundant human and natural resources to address its problems. The solution for addressing its problems and so consolidate democratic governance in the federal republic lies in having a government that works on the principles of good governance and is most especially, accountable to the Nigerian people.
Leadership crisis has done more harm than good in this nation of ours. The paupers are marginalized, men are shouting, women are screaming, children are crying- it is chaotic. The most baffling and awful of all is that Nigeria has all that it requires to be great, but who can bell the cat? Who can lead the people of Nigeria out of this dungeon.

1.4 Scope of the study
One could recall that the major problems witnessed in the world; first and second world wars were all as a result of leadership tussles. As a matter of fact, these had made great thinkers to examine and propound various leadership theories that seem to be the best and are widely accepted form of leaderships. It is on this regard that I wish to dwell basically on Plato’s political theory with regard to leadership. The range of this work embraces both the pre-colonial and the post-colonial era in Nigeria political history. Plato’s political theory is brought in to apply to the Nigerian circumstance. So, within the limit of this work, attention will be given not only to Plato’s political theory but also to Nigerian political situation. I will be indebted to justice if I fail to mention some of our political leaders who have not done well both in the past and the present administrations. We shall try to present also the possible causes of leadership failure etc.

1.5 Methods of the study
Because this research delves into the political theory of Plato, we shall try to employ expository method. Moreover, it has to be critically evaluative, historically discursive and philosophically interpretative. Some analysis will also be carried out.

1.6 Division of Work
This work surveys critically and carefully Plato’s idea of “philosopher-king” and “Nigerian leadership crisis”. And in order to ensure that no stone is left unturned, the work is divided into five chapters.
Like many other political philosophers, Plato recognizes the need for a civil society – to – be. But unlike many, and especially in this particular polity, Plato maintained that if a civil society must arise, it must be an ideal and must be perfect. Its leaders must be worthy of emulation and well trained. In view of this, chapter one of this research work takes a look at how actually the whole work will look like-the aim of the research, the methodology and scope. In the second phase of this work, comes Plato’s political theory. There we shall see the composition of any given political society. Chapter three is devoted to Nigerian leaders and their style of leadership, beginning from the pre-colonial, post-colonial to present era.
The fourth chapter is where I tried to tinker Plato’s political theory on Nigerian circumstances. In this chapter, we see how possible it is, and the relevance Plato’s idea to Nigerian leaders. The final chapter deals with systematic criticism and evaluation of Plato’s piece. Here also, I offered my own contributions.

1.7 Analysis of Concepts
It is often presumed that we know, whereas we do not know. In view of this, there is the need to give some explanation to some basic concepts used in this work. Again, terms or words sometimes assume different connotation and meaning depending on the context they are used. This makes it sometimes difficult to know exactly what a particular word stands for.
It is on this ground that I wish to explain briefly, some of the words used, or even, some of the words that would be of help to us in understanding the work. Prominent among them are:

Philosophy
The term philosophy is an amalgamation of two Greek words “philein” and “Sophia”, meaning “to love” and “wisdom” respectively. Etymologically, it means “love of wisdom” when combined together. It is a word Plato attributed to his master Socrates, who called his students lovers of wisdom.In a more technical sense, it could be the ultimate or essential nature of all reality by the use of natural reason. The concern of philosophy distinguishes it from other sciences. In a wider use of the term, one can say that the habitual activity of human being flows directly from his philosophy of life. Each person thinks about life, and the sum total of this thinking constitutes an attitude towards life, which in general shapes and guides his deliberate actions.
Nevertheless, that a man sometimes does the wise or right thing is no evidence that he possesses philosophical wisdom; rather what justifies him is his ability to give grounds for his action that will stand up to cross examination. In addition, philosophy proceeds by criticizing received opinions, clarification and critical evaluation of belief and concepts. For John Dewey, it is a “criticism of criticism”.
Apart from the above, B.C. Okolo defines philosophy as:
…that department of knowledge that deals with ultimate reality, or with the most general laws, causes and principles of things. In its general tasks, philosophy tries to give a coherent and systematic account of human experience and what grounds it(1).