WORDS OF A DYING TIV POET(In Lieu of a Birthday Message)

WORDS OF A DYING POET
(IN LIEU OF A BIRTHDAY MESSAGE)

I am meant to celebrate
My convocation, my birth date
But here am I in the sticky pool of my blood
Accompanied by decaying carcasses
Shattered skulls, mutilated bodies and broken limbs
I hear Irahub’s powerful voice scream in my daydream
“…kill them, slaughter them, finish them all up
and let’s take over their land…”

Tartiv can no longer feed herself
Shepherds plunder the food basket
They drink up the Benue River
Now, their cattle must drink up streams
Streams of Tiv blood to quench their thirst
“Is Tivland not grazing land”?
They scornfully ask as they trample, “Tar wam, tar wam, tar wam…”
All over our homesteads
As the genocide gets soaked in ill silence

Please, Ankyurche,
Take these words to Takuruku Anyamazenga
Tell him, Tartiv is under captivity
His once dreaded children are now a laughing stock
“Ayatutu ka uno…” is sterile and impotent
“Agbidye-gbough” now trample on his homestead
From Shitile to Tyoshin, Tombo to Ukum…
Agatu, Hiarev and Ipav are not spared
Between Irahub’s silence and his kith’s bullets
It’s hard to tell which is deadlier
Whisper to Takuruku Anyamazenga
that I also hear a few faint voices striving to be heard
Tell him to continue to invigorate them
Please, tell him to protect them from the wolves amongst us.

Scholar and Novelist Isidore Okpewho passes on at 74

By Nduka Otiono

Africa’s foremost scholar of Oral Literature and award-winning novelist, Isidore Okpewho, has passed on at 74. He was a prolific author, co-author and editor of about 14 books, dozens of articles and a seminal booklet, A Portrait of the Artist as a Scholar. Prof. Okpewho died peacefully at a hospital in Binghamton, a town in Upstate New York where he had lived and taught since 1991. His teaching career spanned University of New York at Buffalo (1974-76), University of Ibadan (1976-90), Harvard University (1990-91), and State University of New York at Binghamton.
According to family sources, the Distinguished Professor at State University of New York, Binghamton, passed away on Sunday, September 4, 2016, surrounded by family members. Although he battled illness recently, the scholar and humanist had demonstrated exceptional capacity to deal with his challenging health conditions. Indeed, only two years ago, his last book to which he had long committed his intellectual resources, Blood on the Tides: The Ozidi Saga and Oral Epic Narratology, was published by University of Rochester Press.
Born on November 9, 1941 in Agbor, Delta State, Nigeria, Okpewho grew up in Asaba, his maternal hometown, where he attended St Patrick’s College, Asaba. He proceeded to the University College, Ibadan, for his university education. He graduated with a First Class Honours in Classics, and moved on to launch a glorious career: first in publishing at Longman Publishers, and then as an academic after obtaining his PhD from the University of Denver, USA. He crowned his certification with a D.Litt from University of London.
With his two earliest seminal academic monographs, The Epic in Africa: Toward a Poetics of the Oral Performance (1979) and Myth in Africa: A Study of Its Aesthetic and Cultural Relevance (1983), Okpewho quickly established his reputation as a first-rate scholar and a pioneer of Oral Literature in Africa. For his distinctive and prolific output he was honoured with a string of international academic and non-academic awards that included the Nigerian National Order of Merit (NNOM), in Humanities for the year 2010.
As a writer has rightly noted, “Recognition for Professor Okpewho's work has come with some of the most prestigious fellowships in the humanities: from the Woodrow Wilson International Center for Scholars (1982), Alexander von Humboldt Foundation (1982), Center for Advanced Study in the Behavioral Sciences at Stanford (1988), the W.E.B. Du Bois Institute at Harvard (1990), National Humanities Center in North Carolina (1997), and the Simon Guggenheim Memorial Foundation (2003). He was also elected Folklore Fellow International by the Finnish Academy of the Sciences in Helsinki (1993).” Prof. Okpewho also served as President of the International Society for the Oral Literatures of Africa (ISOLA).
For his creative writing work, Okpewho won the 1976 African Arts Prize for Literature and 1993 Commonwealth Writers' Prize Best Book Africa. His four novels, The Victims, The Last Duty, Tides, and Call me by my Rightful Name are widely studied in Africa and other parts of the world, with some of them translated into major world languages.
“We will miss his charming presence, warm-heartedness, and wise guidance,” said a member of the family last night in Binghamton, New York, adding: “But we are consoled by the great life he lived, the many lives he touched beyond the nuclear family, and the remarkable intellectual legacy he left behind.”
He is survived by his wife, Mrs. Obiageli Okpewho; his children: Ediru, Ugo, Afigo, and Onome, as well as members of his extended family. Funeral

arrangements will be announced by the family in the coming days. May his soul rest in peace.

I was Terseer Tor Mfo at home and Samuel Peter in school.

I am Terseer Agena. My father is Agena Joseph Baki Kur Agbugbuh from Mbakume Monkwav, Ikurav-Tiev I in Katsina-Ala LGA of Benue state in Central Nigeria. Our village is located along the third kilometer on Ikowe-Abaji road also referred to by others as Ayeh Vanger road. Ayeh road starts from Ikowe settlement located along Katsina-Ala-Zaki Biam road is roughly ten kilometers away or ten minutes drive from Katsina-Ala town. My mother told me that I was born at the NKST Hospital Mkar on the 25th of March in the mid seventies. I am the second child of my mother, Kpamkwase Rebecca, daughter of Yoosuh Akaa of Mbaviende Ukan from Ushongo LGA of Benue state. My elder sister’s name is Dooshima Charity. I have a half brother by name Tersoo Godwin. His father’s name is Tor Peter Mfo. I spent one of the first phases of my childhood at Mkar with my mother and Dooshima. I started my primary education at NKST Demonstration Primary School Mkar around 1982. Because we lived with my step father, Tor Peter Mfo who was serving in the Nigerian Army, I was privileged to experience the much talked about barracks life. As such, between 1984 and 1987, I attended Army Children School Ohaifia and Army Children School Akure in Imo state and Ondo state respectively. My step father retired from the Army to his village, Ikyumbur-Mbatyav where I rounded up my primary education in 1988 at RCM Primary School Lough, Gboko LGA.

Early 1989, I got admission into Kings Comprehensive College (KCC) Mkar. I missed an academic session because during my second term in JSS two at KCC Mkar. I ran away from school and most importantly from the custody of my mother and step father whose intention was that I continue to bear Tor Peter Mfo as my surname. This explains why till date some of my JSS one mates at Mkar still prefer to refer to me as ‘SamPet’, short form of Samuel Peter. I was Terseer Tor Mfo at home and Samuel Peter in school.

By 1990, I went back to live with my biological father and other members of the larger Baki Kur family at Mbakume-Monkwav, Ikurav-Tiev I in Katsina-Ala LGA. There was a mild drama between my mother who was passively supported by Tor Peter Mfo on one hand and my father, Agena Baki Kur on the other hand. I was eventually enrolled into JSS two at Government Secondary School (GSS) Abaji-Kpav in 1991. I completed my Secondary education in 1995 at GSS Abaji-Kpav. This period in my life was marked by mysterious and intriguing incidences and encounters which had the capacity to either send me out of school or discourage me from continuing with my secondary education.

After my final examinations at GSS Abaji, I went to stay for a few months with my mother who was at the time living at Mkar and working as a nursing/ward aide at NKST Hospital Mkar. By the end of that year I came back to my village in Mbakume, Ikurav-Tiev I where I built a state of the art round, thatched hut for myself, furnished it to a standard that my meager resources could allow as well as ventured into yam farming, cassava farming, soya-beans farming among a few others like cutting and selling of wood.

With the proceeds from my soya-beans farm, I secured admission into the Benue State Polytechnic, Ugbokolo. I got myself fully registered and commenced studies for a diploma in Public Administration which I completed in August, 1998. After my diploma programme, no job was forthcoming, not even a teaching appointment at an Extra-moral evening lesson school. I secured admission for my HND programme in 2002 and even started attending lectures. I however, could not continue with the programme due to insufficient funds. I had some money to at least do part of the registration but I had no hope of raising the reaming funds to complete my first year registration. I abandoned the programme because I had earlier promised myself never again to get myself roped into that type of hardship I earlier experienced during my diploma programme at the polytechnic. This coincided with the period during which I took a teaching appointment with a private secondary school, MMaka International College, Mkar, Gboko where I worked for a period of about four months for a monthly salary of two thousand naira but got paid only once after some of my colleagues and I had threatened to down tools via a written letter captioned ‘Special Notification’ addressed to the proprietor.

Prior to this, I got enrolled into a non-governmental, youth paramilitary organisation known as Nigerian Peace corps, NPC in 2002. The recruitment and training programme was carried out at the former NYSC Orientation Camp Annune, Tarkar LGA now Nigeria Police training Camp. After the training which involved youths from all the twenty-three local government areas of Benue state, we were posted to our respective local governments of origin to offer security services. That was how I got back to Katsina-Ala once again. We were four in number from Katsina-Ala LGA. I was the second in command and was attached to the office of the Deputy Caretaker Chairman by name Honourable Agbo Kize. Our Commander was attached to the Chairman’s office, the third guy to the DGSA’s office while the fourth person was at the office of the Ter-Katsina-Ala.

We were placed on a monthly allowance of a thousand and five hundred naira each. Shortly after this, officers of the Nigeria Security and Civil Defence corps, NSCDC were also deployed for the first time to the Local governments. Some of the NSCDC officers I met at the Katsina-Ala LGA while working as NPC officer are Robert Akpera, Yongo Godfrey among others.

By April 2003, in search of greener pastures, I left for the Federal Capital Territory, Abuja. I stayed with an Mkar friend nick-named Brainz who was in turn being squatted by one Monday Kange. I stayed with them for about six months before I got employed as a class teacher with a private nursery and primary school by name Delphia Kiddies Land FHA Estate Lugbe, Abuja. In 2006 I resigned my appointment with the school because I got enlisted into the Nigeria Security and Civil Defence corps, NSCDC.

After my basic orientation and initial training at the Benue state command headquarters, Makurdi, I was deployed in January 2007 to my very first assignment to serve at the Logo Divisional office of NSCDC, Ugba. By ending of 2008, I was redeployed to the administrative department at the state headquarters, Makurdi. I got enrolled for a degree programme into the Benue State University, Makurdi to read for a Bachelor of Arts Education degree in English, (B.A. Ed. English) in 2010 and I rounded up in 2015.

In 2015, published my first collection of poetry Euphoria of Sophistry which was Shortlisted and eventually earned me Second Runner Up in the Association of Nigerian Authors (ANA) Poetry Prize 2015.

While I served in Logo, I met Vera Mou with whom I am happily married with three lovely boys namely; Verem, Vershima and Verse. Verem, my first son is from a failed marriage with Monica whom I met while I was working with Delphia Kiddies Land, Abuja.

Why Ikyaabo Tells Tales behind our Phoney Smiles
Title Behind the Phoney Smiles
Author Ikyaabo Barnabas Terhemba
Genre Poetry
Publisher Premier Media
Pages 60
Reviewer Vanger Fater
African poetry has gained popularity in our contemporary society. With the advancement in written literature, it has received much attention even from people who thought the genre was an exclusive literary field for literary scholars. This much is a credit which must be sealed, as one wraps a present, and decorated on the tables of contemporary poets. African first generation poets had compelled the society in which they lived to think of poetic messages as some abstract ideas entombed in lines or verses which only an abstract being divulges. This gave poetry a very low patronage while its Prose and Drama counterparts continued to receive societal accolades and attention. Of course, such a development was not a failure which arose from the society; the problem hung on these poets who believed that obscurity defined a good poem, and since writers stand the risk of being influenced by the activities of antecedent colleagues, the modern generation of poets, although most tried not to be influenced, had a considerable number of poets who took over with obscurity.
The effect of this was that poetry continued with the plague of an unpopular stand even among students of Literature. However, with the coming on board of the contemporary poet and his refusal to patronize obscurity of diction, poetry has gradually rebuilt its glory among people of all professions which we can argue – and rightly so – that was not even there. The contemporary African poet has boycotted obscurity to birth verses whose messages reveal the essence of human life – its meaninglessness; man’s bestial nature; the irony of life and all that pertains to it.
In Barnabas Ikyaabo’s “Behind the Phoney Smiles” – a collection of 51 poems – the contemporary poet has set forth to reveal this ironic nature of not just life, but of men whom it exists in; of everything man engages in; of the world at large. This explains why the first two poems in the collection take an eponymous title after the collection. The poet expresses his profound understanding of what lies beneath smiling lips in his eponymous “Behind the Phoney Smile I”. He reveals that “Behind the spurious smiles/There lies a lonely heart; intoxicated with rage and tears” (1). The message in these lines is deeply revealing that one wonders why a lonely heart gripped by rage and tears dripping in torrents still chooses the path of smiling. This revelation is of the ironic nature of life as the next stanza lays it before us: “Behind the pseudo smiles/Are agonizing pains/And there lies [sic]/the distance [sic] echoes of our daily cries” (1).
As this ironic smile is revealed, one questions its essence. It is confusing that a hurt mind chooses to smile even when the heart continues to wallow in an interior inferno. However, this confusion becomes murdered when the last stanza explains that “the rich steps upon the hearts of the poor/and they smile back, hiding the pains/these fabricated…smiles/Are but hurtful feelings in disguise” (1). It is now understood that the poet’s mind and sympathy lie with the poor; and having come from the part of the world where the poor are deprived of freedom, we understand that smiling has remained an only option when struck by the mighty.
It is this same message that is continued in ‘Behind the Phoney Simile II”. The poet’s lamentations as the world continues to paint smiles whose stand from reality is as Pluto from the Sun is expressed with deep imagery. We are told that “Behind the phoney smile/deep pains lie…/Eating up the flesh with venomous acidic bits” (2). There is an attempt by the poet to have his readers understand the fierce nature of these ironic smiles, and this explains why he brings in images of flesh being eaten up with venomous acid. Imagery has remained a powerful tool in the hands of not just African poets, but of poetry in general. Hence, Ikyaabo utilizes on it to press home his message of an abnormal world albeit smiles drawn on faces. We are told that rivers have burst their banks; walls are smashed; funnels of the earth are being flooded with blood; the ocean too has become a vessels filled with brackish liquids (2). His use of imagery is akin to Kukogho Samson and Kolade Olanrewaju whose “I said these Words” and “Punctured Silence” respectively contain verses deeply bath in the pool of imagery.
Ikyaabo’s collection – like Su’eddie’s “Home Equals Holes” and Terseer Baki’s “Euphoria of Sophistry” – is an all encompassing work which has touched on many subjects. In “This Remains a Mystery”, the poet questions the nature of the world in which we inhabit; wonders about the power(s) behind creation; imagines why man whose sake the beautiful world is created is certain of lying someday where words and touches will be thrown in vain. These are all mysteries which the poet seeks in vain to unravel, and when it becomes clear that his efforts will forever be fruitless, he gives into wishes where he says “Have I the powers, I would pay the moon visit/ to have a double feel of its bleached glow/And the boundless luminosity of its sparkle/And then to the sun to unearth the mystery of its flawless radiation” (5). Other subjects like love, death, morality and politics are well captured in the collection as the poet unravels the excitement which thrills in youths; the agonizing tucks of death; the fall of man before his creator; the raping of a nation’s resources while the masses starve to death.
The decision to tell these tales whose yoke centres on the phoney nature of the smiles humans, all of us, put is believed to have stemmed from the hopelessness of humanity itself. The hallmark of the poet’s message comes in our understanding that he paints, in the most vivid manner, the picture of a pretentious world in which men – rich and the poor – live putting on smiles which are indeed at loggerheads with the pain that burns within them. His ability to have his readers understand what motivates the smiles which decorate most faces as being bitterness than the actual happiness those smiles appear to set is all that Ikyaabo has achieved in his collection. We can as well argue, and rightly so, that the poet has been troubled over the clandestine manner that men live which makes things on the surface not in conformity with those beneath.
However, Ikyaabo’s collection is not bereft of mistakes and typos. The poet’s lack of adherence to rules governing subject/verb agreement (concord); of proper tenses within the verses is rampant. Poems like “I Smile”, “Behind the Phoney Smile”, “The Rapist is Back”, and “Baby Babbles” have all relegated concord, while “The Puddle Jumper”, “Hunger Bite” and others have had wrong tenses uncorrected. Yet, these do not hinder his verses’ beauty. Being a first edition, it is expected that the poet and his publishers sit to tame these errors of concord, tenses, and punctuation in later editions.
In conclusion, therefore, “Behind the Phoney Smiles”, being the poet’s debut collection, has earned him much credit since the verses have captured life’s bothering issues which humanity keeps pondering on. For allowing his lines flow in simplicity amidst complexity, Ikyaabo’s poetry possesses a reservoir of intrigues which makes one laughs over human’s stupidity while wondering why beings are being beasts with imaginary terrifying tusks. With such feet attained, Ikyaabo has joined the league of African contemporary poets determined to unmask poetry as a genre with the desire of making its patronage akin to that which prose and drama enjoy.

Deja vu-'Som kain Tins'

There was this particular instance that I again smiled to myself and wondered what page of the book I had captured the scenario. I wanted to tell him that this same deja vu he was complaining about has been reflected in ‘Euphoria of Sophistry’ page so, so and so under the title ‘Som Kain Tins’ on the fourth stanza, but how could I go about making references and in the process, advertising my book in church while prayers were still on! I just smiled to myself, chuckled silently and gave him a knowing look.
I attended Mass at one of the Catholic Churches in Kanshio this morning. I sat next to a man who expressed his feelings, especially his dis-pleasures freely, yes, while Mass was still in progress. Each time, I would just give him this knowing look, smile at him or to myself and resume my concentration at whatever was going on in church.
As soon as Mass was over, I rushed out and grabbed a copy of ‘E of S’ to confirm what page ‘Som Kain Tins’ appears. Why do I keep forgetting that it’s the poem after ‘Sisters and Needless Tussle’ which is on page forty-five. ‘Sisters and Needless Tussle’ is a two page poem and so, I wondered why it didn’t occur to me that naturally, ‘Som Kain Tins,’ the only Nigerian Pidgin English poem in ‘E of S’ should be on page forty-seven! I searched through the confused crowd screening with my eyes to see if I could still fish out my church-neighbour and friend amongst those eager to leave the church premises but it was clear he was lost in the milling crowd of worshipers who had just regained their freedom and were eagerly exercising it.
True, I sympathised with the man who sat next to me inspite of his inability to take control himself while Mass was still on. If not ‘parshia’ what else can anyone say about such an exceptional treatment given to a particular family while every other family or group that came out for ‘thanksgiving’ merely joined a single segmented procession to the altar where they were received and prayed upon by the officiating priest who was assisted by a Seminarian or Deacon.
I dare ask again, why give special prayers to those with obvious ability to offer or pay more in church?

Understanding Sophistry and Philosophy

Ethical Realism

September 23, 2012

The Difference Between Sophistry & Philosophy

Filed under: philosophy — JW Gray @ 11:29 pm
Tags: charlatans, oratory, philosopher, rhetoric, sophistry, sophists

Many people confuse “sophistry” with “philosophy.” They think that philosophers are arrogant charlatans who foolishly think they know something. However, that description better fits those we now call “sophists.” What is sophistry? And what is philosophy? Socrates considered philosophy to be a force of good in opposition to sophistry. I will discuss both of these domains in order to help us understand what philosophy is, and why philosophy is not sophistry.

What is sophistry?

The sophists were rhetoric teachers in Athens who lived at the same the as Socrates. They were major intellectual figures, and the term “sophist” means “wise person.” We still use the term “sophisticated” to refer to intelligent or crafty people. At that time “sophistry” was roughly equivalent to “rhetoric,” and rhetoric is the art of persuasion using language. However, the term ‘sophistry’ is now generally used to refer to manipulative forms of rhetoric.
Why sophistry was important
The reason that rhetoric was considered to be important at the time was for at least two reasons:
One, public persuasion (i.e. “oratory”) was very important for their democratic form of government—especially when concerning matters of justice. The citizens would side with experts, such as doctors, when making decisions relevant to the domain of the expert, but no one was considered to be an expert of justice. Justice was a “matter of debate.” So, they relied on arguments and debate in order to decide what should be done concerning matters of justice. Many such arguments were manipulative, just as they are now. You can watch television and see political pundits debate moral issues to see what I’m talking about.
Two, people needed to know how to argue well in case they would go to court. The Athenians settled disputes and investigated crimes similar how we do now. They went to court and sued each other. It happened a lot at the time, and people who knew how to argue well were at an advantage.
Sophistry and manipulation
The fact that rhetoric concerns persuasion means that it can be used for any situation and for any purpose. The orator, Gorgias, said that having profound oratory skills allows him to be more persuasive to non-experts than the experts are. He could convince a patient that his medical advice is superior to a doctor’s, even though he personally knows little to nothing about medical science. Sound familiar? Gorgias is referring to the sophist’s ability to be a charlatan—a false expert who people take too seriously. For example, he could trick people into buying a product for the wrong reasons, just like a snake oil salesmen. Snake oil salesmen sell medicine that doesn’t actually work, so no one should buy their product. And yet these guys have been incredibly popular for thousands of years and can make a great deal of money.
Experts can be persuasive, and rhetoric can be used by experts. The problem with rhetoric is that it is so often used for the wrong reasons. For example, by charlatans.
Consider all the unqualified charlatans who pretend to be experts, such as snake oil salesmen, new age gurus, cult leaders, astrologers, fortune tellers, spin doctors, political pundits, and conspiracy theorists. These people can make a lot of money, even though they have no relevant expertise. They are masters of the art of deception and manipulation. False philosophers, false scientists, false doctors, false political experts, and false wise people have been swindling people out of their money for the entirety of human history. There’s more of them than truly qualified philosophers, scientists, doctors, and wise people—and those who are truly qualified rarely make very much money.
Manipulative argument techniques are known as “fallacies” or “sophisms.” For example, to slander one’s opponent often causes an audience to dismiss the arguments of that opponent even though arguments are either good or bad regardless of who makes them.
Socrates saw sophistry (and rhetoric) as being manipulative. He thought we should rely on the best arguments and expertise rather than the nonrational forms of persuasion that rhetoric was often using. The terms ‘sophistry’ and ‘sophist’ are usually defined in the way Socrates saw them—sophistry as manipulation and sophists as manipulative people.
Sophistry and ethics
Many of the sophists traveled the world and realized that each society had somewhat different moral rules. This convinced many of them that morality is relative—there are no moral facts. Instead, there are merely conventional moral beliefs that people in an area will agree with. Perhaps this also reinforced the “democratic spirit” that everyone’s opinion concerning justice was equally good because there are no ethical experts.
Socrates thought that philosophers could become ethical experts, so he rejected the idea that everyone’s ethical opinion was equal. Socrates thought the sophists who used persuasive arguments in political debates were being charlatans—they were not experts, and their opinions were being taken more seriously than the actual experts.

What is philosophy?

Philosophy literally means “love of wisdom” in Greek. It refers to the attitude of those who want to know the truth and be wise rather than dogmatically hold onto their false beliefs. At one point in time philosophy referred to this general attitude being applied to all domains—science, theology, ethics, and logic were all part of philosophy. Moreover, philosophy referred to a method of rational argumentation and debate to be used in order to attain knowledge. We can then try to sincerely consider what beliefs are supported by the best arguments and evidence. We should generally believe whatever is best justified by arguments in this way. That is also how natural science works. Scientists also consider how well justified various beliefs are, and there are arguments they consider for and against scientific beliefs.
Philosophy is often confused with rhetoric, and people often think philosophers are charlatans—false experts who are taken too seriously. However, the truth is that philosophers are the closest thing we often have to experts, and yet good philosophy is rarely taken seriously by anyone. Philosophers know a lot about logic, but people are rarely interested in learning about logic. Formal logic is now used by computers, and informal logic helps us understand and identify fallacious arguments.
The domain of philosophy
The domain of philosophy is now based on what educational institutions teach in philosophy classes. Natural science is no longer considered to be part of the philosophical domain mainly becauseit’s now better taught in classes outside of the philosophy department. Now philosophy includes ethics, metaphysics (the nature of reality), epistemology (the nature of justification, rationality, and knowledge), and logic (the study of consistent, valid, and nonfallacious reasoning). This means that philosophy now mainly involves topics that are more controversial than scientific ones. However, that is not the case with logic, which is less controversial than natural science. Scientists have to rely on our best logic rather than the other way around.
Philosophy as a way of life
The term ‘philosophy’ now mainly refers to the domains of philosophical expertise rather than to general concern for wisdom and knowledge. The interest to attain knowledge is merely assumed to be a goal of philosophy, just like it’s assumed to be the goal of any other person who wants to attain expertise (such in mathematics or science). Such an interest could be considered to be part of a concept of philosophy as being a “way of life.” Additionally, philosophy as a way of life includes an interest to become a better person, to attain happiness, and to live one’s life in accordance with the best ethical expertise available. Those who live a philosophical as a way of life want to know how we should behave, and they try to behave in better ways. They also try to improve themselves by improving their skills of rationality, skills of ethics, and to learn anything that will help them become more ethical.
Are philosophers experts?
Although we know that philosophers want to know something about various things that doesn’t mean they ever do know something about anything at all. However, I think they do know quite a bit. Consider the following:

• Philosophers who later became known as “scientists” seem to clearly know something. We seem to know a lot about the laws of nature and how we can apply our knowledge to technological achievements.
• Philosophers who are experts of logic (also known as “logicians”) seem to clearly know something. We now know how to use formal logic to create computers and knowledge of informal logic is used by scientists in order to know which beliefs are best supported by arguments. For example, we know that an insult against a person is not a good reason to reject the person’s argument.
• We do seem to know something about epistemology. For example, we know that we shouldn’t form beliefs based on fallacious arguments. If we find out that an argument is fallacious, then we should reject the argument. Epistemologists can study hundreds of arguments concerning epistemology in order to have the most informed epistemological beliefs possible.
• We do seem to know something about ethics. For example, we seem to know that killing all the people we can is the wrong thing to do. Ethicists can study hundreds of arguments concerning ethics in order to have the most informed ethical beliefs possible.
• We do seem to know something about metaphysics. For example, we seem to know that other people exist and they have minds of their own. Metaphysicians can study hundreds of arguments concerning metaphysics in order to have the most informed metaphysical beliefs possible.

Finally, having informed beliefs are better than uninformed ones. We often form beliefs for the wrong reasons and being informed gives us an opportunity to realize which beliefs are the best supported by arguments.

Conclusion

Experts can persuade others using language. That means experts can use “rhetoric.” However, rhetoric alone does not actually offer us the expertise we need, and it’s often used in manipulative ways. We can call that use of rhetoric “sophistry.” We have a good reason to think that there are philosophers who are not sophists—philosophers who genuinely want to be experts. Finally, we also have a good reason to think that some philosophers are experts.

EUPHORIA OF SOPHISTRY WRITTEN BY TERSEER SAM BAKI IS NO LONGER MEANT FOR HIGHLY EDUCATED ‘INDIVIJUAS’!

EUPHORIA OF SOPHISTRY WRITTEN BY TERSEER SAM BAKI IS NO LONGER MEANT FOR HIGHLY EDUCATED ‘INDIVIJUAS’!

HABA! Why are our highly educated 'INDIVIJUAS' like this?
Why are they so highly educated above every other person yet know EVERYTHING?
There’s no ‘intelligent question’ I’ve not been asked by some of these persons I’ve erroneously felt deserved to have a glimpse of my National-Prize winning book even before it has been officially presented to the public.
For Heaven’s sake, I’ve written a creative, literary work of art; a pure work of my imagination and creativity. Not a form of thesis or research work. But the other day, while I was rushing to meet with a friend with whom we had made arrangements to go and see a printer in connection to the printing of invitation cards for the public presentation of my book, I came across this fellow, a PhD holder whom I had previously erroneously held in high esteem, but guess what comments and questions he had for me concerning my book:
‘…orne, do you mean to tell me that you can actually explain every single poem in that your “antakerada”?’ ‘Again, between “Euphoria” and “Sophistry” in the title of that “antakerada” of yours, which one of them is a dependent variable and which is the independent variable…?” He continued with an arrogant sense of self worth.
Before this, he had earlier sought to know what “Euphoria” meant and what the hell “Sophistry” was all about, and why I didn’t include explanatory notes for each poem! I was about answering the first two set of questions when he fired the dependent and independent variable missile. I simply told this ‘orvesen’ that what I wrote wasn’t a thesis.
This same ‘orvesen’ who has a spanking fresh and ‘tear rubber’ doctorate degree in a field as far away from literature as the toes are from the nose sought to know how in heaven I expected him to review my book when according to him he didn’t quite grasp what in the devil’s name more than half of the poems were talking about. Suffice to mention here that not even in my wildest dreams had I even considered asking the versatile ‘Doc’ in question to review my book! Hell was let loose when I told him that only those who are literary inclined could review a literary work (poetry) such as mine!
‘In that case, there isn’t any point at all to come and sit down so that I would at the end part with my hard earned money at your book launch!’ He declared, throwing up his arms as he looked round him desperately seeking for sympathizers.
Two days ago, I was in my home town, Katsina-Ala to see a handful of persons. I showed a copy of 'Euphoria of Sophistry' to an elderly man whom I respect like a father. He happens to lecture in one of these departments where without fear of contradiction, the only things they get to study right from primary school to their first, second and doctoral degrees are: ‘What a family is, what communication is, what transportation is, what a society is’ and all such kinds of stuff!
After taking about fifteen seconds to flip through 'Euphoria of Sophistry', he carefully searched amongst the last few pages of the book and assumingly, in his apparent disappointment, the only thing his eyes could see was a portrait of the author proudly clad in the native attires of the T-I-V positive people and the accompanying profile of yours truly. His words of commendation and encouragement were:
‘You see, my boy, in academics, we have standards. When we write anything, it is mandatory that we include our sources in form of what is known as “References”’.
Dear sisters and brothers, I'm afraid, as things stand as at this moment, I’ve tentatively resolved within me to stop showing my book to highly educated 'INDIVIJUAS'. I will henceforth, show my book only to stark illiterates, pepper sellers, shoe shiners, bus conductors, wheelbarrow pushers and the like, until further notice, or what do you think?

Terseer Sam Baki.