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HOW TO TEACH LOGIC AND METAPHYSICS AND MAKE THEM RELEVANT: THE OPTION OF A TRANSFORMATIONAL PEDAGOGY

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Abstract

Pedagogy is the method and practice of teaching, especially as an academic subject or theoretical subject. The idea of 'how to teach' is seen to be coterminous with 'pedagogical approaches' in this study. Different pedagogical approaches have been proposed in higher education such as the constructivist, collaborative, inquiry-based, integrative and reflective approaches and so on. Logic and metaphysics are humanities disciplines that belong to the parent subject of philosophy. Philosophy is itself concerned definitively with reality, knowledge and values. So the concern with reality which metaphysics represents is a core aspect of philosophy. However, in spite of the centrality of its place in the philosophy curriculum, metaphysics is often seen as a dreaded subject because of its abstract nature. Logic too, as the aspect of philosophy that deals with the forms of human reasoning, is also dreaded by learners because of its perceived symbiotic relationship with mathematics. This study maintained that the practice of a transformational pedagogy in the teaching and learning of logic and metaphysics can make these subjects to be embedded in the practical concerns of everyday life. The transformational model of pedagogy would generate knowledge, not for knowledge's sake, but for problem-solving in the social context where the educational process is carried out. This would answer the question of the relevance of these subjects to the circumstances of the learner.
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HOW TO TEACH LOGIC AND METAPHYSICS AND MAKE THEM RELEVANT:
THE OPTION OF A TRANSFORMATIONAL PEDAGOGY
By
Darty Emmanuel Darty PhD
Department of Philosophy
University of Uyo
Uyo Nigeria
dartydarty@uniuyo.edu.ng
+2349022066538
And
Aniekan Ubong Ekefre PhD
Department of Philosophy
University of Uyo
Uyo Nigeria
aniekanekefre@uniuyo.edu.ng
Abstract
Pedagogy is the method and practice of teaching, especially as an academic subject or theoretical
subject. The idea of ‘how to teach’ is seen to be coterminous with ‘pedagogical approaches’ in
this study. Different pedagogical approaches have been proposed in higher education such as the
constructivist, collaborative, inquiry-based, integrative and reflective approaches and so on.
Logic and metaphysics are humanities disciplines that belong to the parent subject of philosophy.
Philosophy is itself concerned definitively with reality, knowledge and values. So the concern with
reality which metaphysics represents is a core aspect of philosophy. However, in spite of the
centrality of its place in the philosophy curriculum, metaphysics is often seen as a dreaded subject
because of its abstract nature. Logic too, as the aspect of philosophy that deals with the forms of
human reasoning, is also dreaded by learners because of its perceived symbiotic relationship with
mathematics. This study maintained that the practice of a transformational pedagogy in the
teaching and learning of logic and metaphysics can make these subjects to be embedded in the
practical concerns of everyday life. The transformational model of pedagogy would generate
knowledge, not for knowledge’s sake, but for problem-solving in the social context where the
educational process is carried out. This would answer the question of the relevance of these
subjects to the circumstances of the learner.
Keywords: Critical thinking, Education, Humanities, Logic, Metaphysics, Philosophy, Pedagogy
Introduction
There are many senses that logic, metaphysics and even philosophy generally can be used
and understood. However, it must be stated that just as these words can be used in a systematic
way, they can as well be used in contexts that fall below their correct meanings. The emphasis
made here about approaching these disciplines ‘systematically is important because it is very
possible for a learner to have encountered ‘logic’, ‘metaphysics’ and ‘philosophy’ in contexts,
meanings and uses prior to their systematic, technical or specialized uses in formal education.
There is the possibility that some persons might hold negative and erroneous conceptions of logic
such as those that may see logic to be coterminous with sophistry. Sophistry is the use of clever
but false arguments with the intention of deceiving a person or an audience. It must be pointed out
that the study of logic and cultivation of skills in argumentation and critical thinking have nothing
to do with playing tricks. Metaphysics too is another aspect of philosophy that is often completely
misunderstood. Though rational justification is central to philosophy and metaphysics as well,
metaphysics is often seen erroneously as going above or below human rationality to the subhuman
or superhuman forms of understanding.
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Basic Misconceptions about Metaphysics, Logic and the Parent-discipline of Philosophy
Logic can be defined as an organized body of knowledge or science that evaluates
arguments (Hurley, 2008: 1). It is the study of the principles and criteria of correct inference. Logic
belongs to the discipline of philosophy, not as a branch as such, but as its instrument or tool.
Philosophy itself is defined as a combination of Greek root words ‘philos’ and ‘sophia’ translated
to mean ‘love of wisdom’. The concerns of philosophy revolve around three core areas namely,
reality, knowledge and values; the three major branches of philosophy that deal with these
concerns are metaphysics, epistemology and axiology respectively. Logic plays a service role that
cuts across these areas as the tool or instrument with which philosophy is done (Darty and Esikot,
2023: 69). Aristotle who did much of the pioneering work in deductive logic, called his works on
logic ‘Organon’ which means instrument or tool. A French philosopher, Francis Bacon, who
placed more emphasis on inductive logic called his work ‘Novum Organum’ which translates as
‘new tool or instrument’ (Etuk, 2006:4). Thus from the onset, the instrumental conception of logic
is what defines its relationship and the service role it plays in the discipline of philosophy.
Philosophy is a second-order discipline and is parasitic in nature. There are basically two types of
logic, namely; formal and informal logic. Logic is said to be formal when it studies the form or
structure of argument. Informal logic on the other hand has to do with the identification of fallacies
that arise in human reasoning.
Metaphysics is etymologically derived from two Greek words meta-ta-physika meaning
after the physics. This word was coined by Andronicus of Rhodes, a librarian in 10AD to
categorize some of Aristotle’s works that were written about things that were beyond the physical.
In other words, in the early history of philosophy the two broad aspects of philosophy were natural
philosophy and moral philosophy (Anyim and Ekefre, 2023:6). Metaphysics as a discipline was
understood to be that aspect of philosophical studies that comes after physical problems and goes
beyond that data of sense experience and perception to examine the problem of being in its totality
(Etim and Archibong, 2023:17). Metaphysics relates to the study of things that are abstract and
transcend the physical universe. It is one of the core branches of philosophy among axiology and
epistemology. Metaphysics requires the highest level of abstraction, intellectual ability and
attitude.
Generally metaphysics is defined as the science of being qua being (ens qua ens). It
discusses issues about God and its nature and its attributes; permanence and change; appearance
and reality; phenomena and noumena; the problem of evil; universal and particular; mind and body
problem; substance and accident; the problem of causality; the problem of time; freedom and
determinism; the problem of God’s immortality and so on. It tries to answer the question as to why
there is something instead of nothing. Aristotle called metaphysics first philosophy’ (Fadahunsi,
2008:18). Metaphysics is divided into ontology (the principle of the cosmos), theology (the
question of God) and ousiology (the basic stuff of the universe) and archeology (the study of the
first principles and causes. Metaphysics, attempts to find some first causes from which sprang the
diversities of reality; it is also the attempt of the human mind to bring order out of the chaos of the
separateness of phenomena. Metaphysics attempts to study the most general features of reality. It
is the foundation of all human knowledge, the study of the ultimate reality and the root of the tree
of knowledge (Ekanem and Archibong, 2019:18).
There are various misconceptions about metaphysics, it also connotes varieties of meaning
to different people in various climes. Some of the misconceptions include claims that metaphysics
is occultism, mysticism, magic, epi-phenomenalism etc. However, metaphysics is far from all
these and cannot be reduced to them without one committing the fallacy of reductio ad absurdum.
Metaphysics is seen most times as an esoteric discipline, where only a small number of people
with specialized knowledge or skill can understand. This assertion is false because metaphysics
has an absolute value. Its conclusions apply to everything that falls under the extension of the
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concept of being. Its finding can be applied to the objects considered in all other branches of human
knowledge. The norms found in various societies and in daily life depend ultimately on
metaphysical principles. These principles are embodied in religious systems, ethical and personal
thoughts. There are lived principles that can be easily applied to every aspect of life. Metaphysics
is a foundation for understanding all other areas of life, thus; by its very definition that it is, the
study of reality, of that which does not appear to one’s senses, of truth; in the absolute sense, is the
groundwork of any theory concerning all phases of human behavior. Metaphysics is necessary in
the study of art, morality, religion, economics, sociology, for the abstract sciences as well as every
branch of human endeavor. Metaphysics is by nature speculative and abstract yet its findings are
universal. This is because metaphysical findings apply to every other sciences and presupposes
them. William James as cited by Fadahunsi, described metaphysics as nothing but an unusually
obstinate effort to think clearly. What James tries to underscore here is that to think metaphysically
is to think without arbitrariness and dogmatism (Fadahunsi, 2008:18). Metaphysics enables man
to see things as they are, see themselves in relations to their environment and avoid indoctrination,
prejudice and bias.
Metaphysics is sometimes misconceived as a useless and obsolete discipline that has no
place in contemporary society of practical living, science and technology. However, metaphysics
plays a preservative role in environmental science. Ecological and ontological issues are inter-
related especially in African ontological consciousness. African ontology sees people, non-human
animals and other categories of being as moral and divine agents maintained through conscious
and responsible actions of different forms of life. This calls for a sense of harmony among existents
since, to mistreat any aspect of biosphere of the extended family is to mistreat ourselves (Etim,
2012:485). It is believed that this consciousness fosters a responsible attitude towards nature and
instills the consciousness of living in partnership with the natural environment.
All creatures are believed to be children of one father
and one mother. These bonds of kinship, mutuality
and reciprocity, bound the diversified and complex
world together. It is this traditional attitude towards
nature that provides foundations for ethical restraint
in relation to non- human nature. (Kelbessa, 2002:49)
The metaphysical principle of causality states that for every action, there is a cause serves as a
guide to human life and the society at large. Omnis effectus causam habet holds that every
contingent being is necessarily posited into being by a cause (an efficient cause). This principle
plays an active role even in jurisprudence. Here it is a fundamental concept that establishes a causal
connection between the defendant’s actions or omissions and the harm or damage caused to the
victim. It is a requirement in criminal and tort law that the harm or damage must be caused by the
defendant’s action. This genetic connection of phenomena through which “the cause” under certain
conditions gives rise to “the effect” is a universal experience. Every man experiences this unique
connection between phenomena and as such negates the opinion that metaphysics is useless or
obsolete.
The attacks on metaphysics are basically due to the misunderstanding of its nature, the
discriminatory tendency towards it rests solely on the inability of a few persons to understand its
scope and methodologies. However, metaphysics should not be judged based on the lenses,
parameters and methodologies of other disciplines especially the sciences, but based on its own
relevance, findings, justifications and ontology. Metaphysics is seen as a science which advances
from the knowledge of the sensible to the knowledge of the super-sensible by means of reason. It
is the aim of science to measure not to value, to discover not to explain, but it is the purpose of
philosophy and specifically metaphysics to explain and rationalize the world. Education cannot
explain the personal relationship existing between things and beings, but merely divides part from
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part without taking into consideration the connections. Metaphysics is the broken designs of nature
and education, thereby bringing out the organic meaning of the whole. To know metaphysics is to
know the absolute and the universal which radiates in every human activity in every society in the
world. Having shed some light on metaphysics and logic generally, it is important that this research
also discusses philosophy generally.
Philosophers see themselves as ‘lovers of wisdom’. In their search for wisdom,
philosophers do not rely on answers to their questions already provided by myths, superstitious
beliefs, popular opinion and religious as well as cultural traditions. They use reason and evidence
gained from their own experience to arrive at new perspectives in the understanding of reality,
knowledge and values. Today, philosophers continue to ponder on the basic questions about the
universe and humankinds place it. Philosophers are aware of answers to their questions that have
been provided by common sense and secular authority. But they are also aware that such answers
can be partially or even entirely mistaken. This is why they seek answers based on reason and
experience having at the back of their minds that every proposed answer to a philosophical
question is tentative and subject to debate. This is why we find an array of schools of thought as
proposed answers to any issue of philosophical interest. In fact as pointed out by some scholars,
the value of philosophizing lies not so much in the theories it produces as in the very activity of
seeking wisdom itself (Russell, 1979:161; Christensen, 1999:1).
Apart from metaphysics which deals with reality, the arm of philosophy that deals with
knowledge is called epistemology. Here the basic question revolves around the possibility,
certainty, extent, justification and limitations of human knowledge. Again, and just like in
metaphysics, we are here confronted with many schools of thought like skepticism, rationalism,
empiricism, foundationalism, and coherentism to mention but a few. A beginning student may be
alarmed at the fact that he or she needs to be exposed to so many schools of thought even when
dealing with a very specific issue. The truth is that since philosophy is characterized by a break-
away from superstitious, mythical and dogmatic explanations to these phenomena, it encourages
much diversity and the free exercise of human reason in tackling problems rather than enforcing a
sort of conformity that closes the mind from speculation. Another arm of philosophy is axiology
which deals with values. Here we have two sister disciplines of ethics and aesthetics. While
aesthetics deals with what is beautiful and valuable in works of art, ethics deals with what is good
and valuable in human behavior. In ethics for instance, we are confronted with several schools of
thought like hedonism, eudaimonism, egoism, altruism and so on, each interested in setting out the
moral standard that we can use in appraising human conduct. Philosophy is parasitic in nature. It
looks carefully into the claims, methods, presuppositions, assumptions and conclusions of other
disciplines. Perhaps, this is in fulfilling her role as the gadfly. This quality is responsible for its
conception as a second-order discipline. While every discipline in a college for instance is
interested in transmitting a body of facts regarded as ‘knowledge’ to the learner, they take it for
granted and never ask the question of what knowledge is in the first place. Only epistemology, as
an arm of philosophy is interested in specifying conditions under which knowledge might be
attained.
Also, every individual appears to have a certain conception of reality. If one was on his or
her way to campus, and could read the inscription on a tricycle or lorry that says ‘No condition is
permanent’ that inscription mirrors and is loaded with a certain conception of reality. Is there
anything that is permanent in the world or are things constantly changing? If one gives justification
for any side of this issue, philosophy and specifically metaphysics has begun. The natural scientist
dealing with matter in his laboratory; the theologian talking about the existence of God, deities
and spirits; even the physician trying to unravel the reason behind the sickness of his patient are
also dealing with being, reality and existence. But they never ponder on what being is and the
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nature of reality in the first place. The parasitic nature of philosophy makes her to latch unto what
is considered essential to being, knowledge and values.
How the Ivory Tower Orientation affects the Pedagogy of Logic and Metaphysics
The ‘Ivory Tower’ as a concept has been used to designate a world or atmosphere where
intellectuals engage in pursuits that are disconnected from the practical concerns of everyday life.
As such, it always carries pejorative connotations of a wilful disconnect from the everyday world.
It is used to describe contexts that are esoteric, over-specialized, or even useless research; and
academic elitism (Obanya 2012:2). In the study of logic for instance, this academic elitism plays
out because the formal language of symbolic logic for instance, appears to be closed from the
layman. This as well plays out in the abstract ideas that the metaphysicist uses in expressing his or
her ideas. The idea of the Ivory tower has a negative flavor today, the implication being that
specialists who are deeply drawn into their fields of study often cannot find a common language
with laymen outside the ‘ivory tower’. What this means is that in the long run, without interested
intellectual descendants, such thinkers may live in intellectual isolation if they are unable to
connect with their immediate environments.
While the ivory tower orientation tends to isolate and disconnect one from the practical
concerns of everyday life, there is need for academic researches to be embedded in the practical
concerns of everyday life. In the ivory tower, research appears to be over-specialized - even
professionals in the same academic department or faculty may not understand each other, there is
a pressing need for interdisciplinary collaboration that makes intellectual proceeds and academic
procedures to be made suitably adapted to the needs of an average person. Contrary to the ivory
tower orientation, here is presently a pressing need for useable research that can be applied to
genuine societal challenges. There is need for participatory academic processes. There is need for
the ivory tower to open up to the wider society. The recent adjustments in the core curriculum
minimum academic standards (CCMAS) in Nigeria’s universities for instance, are intended to
build in thirty percent of the contents of the curriculum from the variables of societal relevance.
This shows that there is a need to bridge the gap that exists between the ivory tower and laymen.
As a corollary to this, there is need for metaphysics and logic to come down from the ivory tower
where they are cut off from the existential realities and the lived experiences of the learner. There
is need for these disciplines to be suitably adapted to the existential needs and societal challenges
of the learner. This paper does not argue against abstraction and the contemplation of the forms
and the ideals of system building. Its position is that while they explore the riches of the mind,
their feet should be firmly rooted on how such riches can address existential problems. As a way
of bridging this gap, this paper is arguing for transformational pedagogy as modeled by Obanya
(2012:22).
How to Teach: Deconstructing the Tower and through a Transformational Pedagogy
According to Anna Vintere higher education has to fulfil requirements of modern trends
in the development of society. For that reason, the aim of university study programs is to develop
analytical ability and skills, and provide students with the knowledge and skills necessary to be
work-ready and competitive specialists in the labour market” (Vintere, 2019:255). In a recently
published work, we argued that logic is relevant to commercial viability concerns that play out in
the academe. We observed that:
There is a widening gulf between the skill set that graduates
of institutions of higher learning have and the requirements
of the world of work. Such requirements place a strong
premium on skills, required by a knowledge-based economy.
Programmes of study offered by the Faculties of Arts or
Humanities appear to come under greater pressure than other
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courses of study with respect to economic viability demands.
(Darty and Ekefre 2023:21)
Logic is important if the expectations of employers revolve around the cultivation of skills in
critical thinking, analytical reasoning, problem solving and excellent communication. Metaphysics
too is important if the learner is to understand the interconnectedness of beings, understand
division of labour and see success holistically not in discrete parts. In other words, logic,
metaphysics and philosophy generally can be useful or useless to utilitarian concerns it is a matter
of pedagogical options.
In the opinion of Shivaji Gudaji “pedagogy is regularly referred to as the exercises of
instructing, or educating, the exercises that confer information or aptitude (2019:316). While
there is a common understanding of the root meaning of pedagogy, there seems to be no common
understanding of its typologies, models and approaches. Gudaji holds that there are five
approaches namely: Constructivism Approach, Collaborative Approach, Inquiry-Based Approach,
Integrative Approach and Reflective Approach. At this point, we shall highlight these models of
metaphysics and logic pedagogy piecemeal, before presenting and adopting the transformational
pedagogy model suggested by Obanya (2012).
(i) Constructive Pedagogical Approach
Constructivist teaching is based on constructive learning theory. The origin of the
constructivist model is traceable to Jean Piaget’s theory of cognitive development. It based on the
belief that learning occurs as learners are actively involved in a process of meaning and knowledge
construction as opposed to passively receiving information. Learners are the makers of meaning
and knowledge. We construct meaning based on prior knowledge and experience. It is meaning
making, social and active. In a constructive approach, it is important that we know but not to judge
them, but to be able to provide the most suitable learning environment for the learners to discover
what needs to be learned and un-learned. Constructive pedagogy is where instructors encourage
metaphysics and logic learners to construct their own knowledge through experiences and
activities as against being lectured on these abstract concepts. This will no doubt promote skills
and subject mastery through hands-on lessons and self-guided learning. Logic students are asked
to form their own conclusions about a topic through their own discoveries. This supports a form
of experiential learning where logic students learn by doing. Ultimately, it supports the idea that
knowledge cannot be passively absorbed but must be actively constructed and modified through
individual experiences. However, where this approach becomes problematic in the instruction of
logic and metaphysics is that to a great extent, logical as well as metaphysical notions cannot just
be learnt by experience. As Michael Mathews has pointed out, “just as it would be impossible for
a person to learn to play chess without the rules of chess in some way being conveyed to him or
her, so it is with science [logic and metaphysics]. The rules and methodologies cannot just be made
up by the individual” (2012:44). In fact, learning logic and metaphysics being initiated somehow,
into the culture of philosophy. So the problem of constructivism has to do with deemphasizing the
point that learning is dependent on guidance and instruction.
(ii) Collaborative Pedagogical Approach
Collaborative pedagogy as defined by Gudaji is a situation in which two or more people
learn or attempt to learn something together” (2019:317). Unlike individual learning, in a subject
like logic, people engaged in collaborative learning capitalize on one another’s resources and
skills. Collaborative approach recommends asking one another for information, evaluating one
another’s ideas, monitoring one another’s work, and so on. More specifically, collaborative
learning is based on the model that knowledge can be created within a population where members
actively interact by sharing experience and take on asymmetrical roles. Not only among the
students but more importantly between students, teachers, and their respective community. In this
approach, learners work together towards a common goal like collective learning, learning
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communities, peer teaching, peer learning or team learning. The problem with adopting this
approach in logic and metaphysics teaching and learning is that rather than bring out the best in all
participants, more dominant and assertive members of the group do the work, monopolize the
knowledge, dominate group discussions thereby creating an imbalance in a course like logic which
requires to a great extent, a learner’s individual efforts and personal practice.
(iii) Inquiry-Based Pedagogical Approach
Inquiry-based pedagogy is a form of teaching strategy that when adopted in logic and
metaphysics, is designed to emphasize the learner’s role in the learning process, giving them
ownership to explore, ask questions and share ideas. It is a form of active learning that starts by
posing questions, problems or scenarios rather than simply presenting established facts or
portraying a smooth path to knowledge. The process is often assisted by a facilitator. Inquirers will
identify and research issues and questions to develop their knowledge or solutions. Inquiry-based
learning includes problem-based learning, and is generally used in small scale investigations and
projects, as well as research. The inquiry-based instruction is principally very closely related to
the development and practice of thinking skills. It is raising questions, posing problems or
scenarios and let student discover the answer. In this approach learners acquire knowledge by
investigation. This approach creates new knowledge through formulating questions, investigating
and building understanding. However, it is not immune from the problems that go with
construcivist pedagogy deemphasizing the role of guidance and instruction in the learning
process.
(iv) Integrative Pedagogical Approach
Integrative pedagogy is a learning theory describing a movement toward integrated lessons
helping students make connections across curricula. Integrated studies involve bringing together
traditionally separate subjects so that students can grasp a more authentic understanding.
Interdisciplinary curriculum has been shown by several studies to support students’ engagement
and learning. Specifically integrating science with reading comprehension and writing lessons has
been shown to improve students’ understanding in both science and English language arts. It is
cutting across disciplinal lines (interdisciplinary) and learning styles. This approach make
connections of learning across curricula; focuses on connections rather than isolated facts. It aims
to connect what is learned in school to real life situations, thus it is more on developing problem
solving and discussions of issues in the real world. This approach has some of the features of a
transformational pedagogy. However, it does not model a level-specific approach that can ensure
uniformity and order in the learning process.
(v) Reflective Pedagogical Approach
Reflective teaching is a process where teachers of logic and metaphysics think over their
teaching practices, analyzing how something was taught and how the practice might be improved
or changed for better learning outcomes. Some points of consideration in the reflection process
might be what is currently being done, why it is being done and how well students are learning.
The teacher can use reflection as a way to simply learn more about his or her own practice, improve
a certain practice (small groups and cooperative learning, for example) or to focus on a problem
students are having. Let’s discuss some methods of reflective teaching now. It is stepping back
and analyze their experience to improve future leaning. In this approach teachers analyze their own
practice and underlying basis to consider alternative means for achieving their ends.
(vi) Transformational Pedagogy
The transformational model of pedagogy recommends different approaches for different
levels of higher education as may be applied to the teaching of logic and metaphysics. At the first
year (100 level) of higher education, the goal at that level is to reinforce fundamental learning and
life skills. The teaching and learning methods of logic and metaphysics should be participatory
with customized learning materials. At the second year (200 level) of higher education the goal
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should be an all-round exposure to knowledge systems, sources and methodologies further
broadening the fields of the curricula, using the environment as laboratory with issue-based
thematic and analytical procedures. At the third year of study (300 level), the goal moves to the
exploration of reality through in-depth investigation of related subject areas. The curriculum of
logic and metaphysics at this point needs to have a thematic and life-related focus. The teaching
and learning methods have to be interactive/interconnected with team work. At the fourth year of
study (400 level) the goal of higher education should be the integration of university learning with
life realities and a consolidation of social sense skills and ‘street sense’. This is what is lacking in
the way many humanities disciplines like logic and metaphysics and philosophy generally are
being handled. This is why also, there are persons who have been to college but are unable to
understand the relationship between what they studied in college and societal demands. Obanya
holds that at this level there should be an emphasis on cooperative project work, report writing and
portfolio development. In courses that stretch to a fifth year (500 level) the focus should be on
research and the consolidation of professional skills. The target should be cultivation of advanced
development of analytic skills.
In the opinion of Obanya “world class universities are distinguished not simply by quality
of research and publications, but also by the quality of learning that their students get. Teachers in
such universities are systematically assessed on teaching competence. They are expected to exert
a positive influence through the practice of transformational pedagogy, which places teaching at
the level of enhancing the creativity of the learner. The five levels of transformative teaching as
illustrated by Obanya are as follows:
Level 5:
Level 4:
Level 3:
Level 2:
Level1:
Figure 1: Levels of Transformative teaching adapted from Obanya 2012:22
The transformational approach to pedagogy can enhance the understanding of metaphysics
and logic by capitalizing on the knowledge, experience and values that students bring into the
academic programme. It discourages dictation and favours a discovery method. This implies that
the teaching and learning situation is open and is both beneficial to student and the teacher. In this
context, learning is considered successful only after the learner has learnt. Thus successful learning
is intended to bring about a positive change in the behavior and outlook of the learner. There is
INTERACTIVE APPROACH
(Teacher encourages student participation)
CREATIVE APPROACH
(Teacher creates responsiveness to specific teaching/learning challenges)
DEMONSTRATIVE APPROACH
(Teacher allows student input but only the ‘say/do after me’ type)
DIDACTIC APPROACH
(Teacher has learnt the formal pedagogical rules and follows them blindly)
DICTATORIAL APPROACH
(The teacher is presumed to be all-knowing, stuffs the ‘empty heads’ of
students with knowledge)
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need for learner’s to be guided to move from merely studying philosophy to doing philosophy. In
the opinion of Rudisill (2011:241), a student who “does philosophy” is a student who, in a self-
directed way, exercises a set of intellectual skills in the service of reaching greater clarity with
respect to a broad range of issues. Included among this range of issues are those of how to best
understand certain concepts and the logical relationships between (and, sometimes, metaphysical
implications of) various concepts. She engages in the pursuit of answers to, for example,
ontological and epistemological questions regarding the nature of value and our access (cognitive
or other) to it or the nature of mind and various distinguishable types of mental state and the
possibility and ground of justified belief. Thus it is the adoption of a transformative pedagogy that
can lead ultimately to the creative stage of development. There is need for those that teach logic
and metaphysics at the tertiary level of education to give care and attention to the specific needs
of students in their different levels of study. This to a great extent can guide the students and
ultimately transform them to the desired outcomes in line with the societal needs and requirements
of their society.
Recommendations
The recommendations of this research are as follows:
(i) The introduction of level-specific differences in pedagogical approaches to the teaching
and learning of logic and metaphysics in institutions of higher learning.
(ii) In line with (i) above, there should be concerted efforts in teaching style to enhance the
cultivation of life-skills in the first year of study as such skills are bound to be useful
in the entire educational process.
(iii) At the second year of the study of logic and metaphysics, the instructor should expose
the learner to theories of logic and metaphysics. This would rest on the foundation and
success of (ii) above.
(iv) At the third year of study, the learner is at the level of applying the theories and at this
level, there is need for a switch in teaching method and approach. Unlike the previous
levels, the teacher draws closer to the learner with an interactive approach the sees the
learner as a co-researcher.
(v) The fourth year is the level where the logic and metaphysics is made to have a bearing
on the society. Thus this systematic level-specific approaches lead the learner to and
ultimately connects the disciplines of logic and metaphysics to the needs, aspirations
and problems of the immediate society of the learner.
(vi) Thus, it is recommended that instructors of logic and metaphysics pay close attention
to level-specific contextual needs of their learners. Arbitrary use of different teaching
styles and instructional methods often lead to outcomes where the subject matter is
either too high or too basic for the learner.
Conclusion
The main point of this paper is that metaphysics, logic and philosophy generally are
sometimes misconceived as disciplines that are dry and abstract. As identified in this research the
reason why such a negative branding persists is because those who study it are only introduced to
it at the tertiary level of education. In the face of such a circumstance, an earlier, more gradual
introduction to these disciplines with level-specific skill sets and goals will without doubt, make
the subject less intimidating. Secondly for logic as a formal study, its use of symbols makes it to
share with mathematics some of the fears that students have about mathematics. In fact, in faculties
where the course philosophy and logic is being taught, it is common place to hear students rename
such a course as ‘philosophy and magic’ in expression of their frustrations against the subject. The
point is that a transformational pedagogy connects the discipline with the experiences of the learner
by introducing level-specific pedagogical skills in a manner that makes teaching and learning of
159
logic and metaphysics to evolve in a manner that meets the specific purpose-driven needs of the
learner’s environment.
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*HOW TO CITE:
Darty, Darty Emmanuel and Aniekan Ubong Ekefre “How to Teach Logic and Metaphysics and
Make them Relevant: The Option of a Transformational Pedagogy” University of Uyo
Journal of Education Vol. 13 No. 1. April, 2024. Pp. 150-159.
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General Overview" in Philosophy, Logic and Human Existence
  • Nwachukwu Anyim
  • Aniekan Ekefre
Anyim, Nwachukwu and Aniekan Ekefre (2023) "General Overview" in Philosophy, Logic and Human Existence. Uyo: Minders Publishers.
  • Kit Christensen
Christensen, Kit (1999) Philosophy and Choice, California: Mayfield Publishing Company.
Philosophy and Informal Logic". Philosophy, Logic and Human Existence
  • Darty Darty
  • Emmanuel
  • F Idorenyin
  • Esikot
Darty, Darty Emmanuel and Idorenyin F. Esikot (2023) "Philosophy and Informal Logic". Philosophy, Logic and Human Existence, Edited by Idorenyin Esikot and IKS Nwankwor. Uyo: Robertminder.