PLATO’S CONCEPT OF LEADERSHIP AS A PANACEA TO CORRUPTION

Description

This paper examined the plato’s concept of leadership as a panacea to corruption in the light of the contemporary leadership crisis in Nigeria. It is specifically aimed at tracing the emergence of leadership crisis in Nigeria right from independence, identifying the qualities of leadership in Plato’s ideal state, analyzing Plato’s ideas on philosopher king in relation to leadership in Nigeria, and examining how leadership crisis in Nigeria could be addressed using Platonic template. This paper examined Plato’s political philosophy as panacea to leadership failure in Nigeria. It made use of secondary source in gathering data and content analysis as a method. The paper revealed that many of Nigeria’s leaders did not acquire sound education as prescribed by Plato’s philosophy, which led to a situation that blurred their perception of issues of governance. It argued that Nigerian leaders lack sterling leadership qualities and the magnitude of knowledge and experience required to steer the ship of leadership. It also revealed that round pegs are always put in square holes in the spectrum of leadership in country.

Keywords: Plato’s idea, philosopher king, leadership crisis, panacea to corruption, Plato’s concept.

Table of Content

ABSTRACT

1.1 Background to the Study

1.2 Statement of the Problem

1.3 Aims and Objectives of the Study

1.4 Significance of the Study

1.5 The research questions

1.6 The Scope and Delimitation of the Study

1.7 Operational Definition of Terms

1.8 Theoretical Framework

1.9 Methodology

2.0 Literature Review

3.0 Textual Analysis & Findings

4.0 Conclusion and Recommendations

4.1 Conclusion

4.2 Recommendation

5.0 Work Yet to be done

References

• Background to the Study

Nigeria is a multi-ethnic group that is bedeviled with several problems many of which stem from leadership failure. This perception in Yoruba culture is encapsulated in proverbs such as “Ori lejati n baje” literally implying that when the head is bad the whole body is rotten. Lack of visionary leaders is the major cause of the numerous problems confronting Nigeria today. This is because the country’s leaders lack knowledge and experience about economic and development issues, hence; has not been able to achieve meaningful development (Ekene and Ugwunwanyi, 2016). There is no gainsaying the fact that Nigeria has got it wrong from independence in 1960 due to stiff struggle for power among the educated elite and the nationalist leaders. Instead of merit and competence, Nigeria has consistently elected their leaders on the basis of ethnic/religious considerations (Oboh, 2017). However, efforts to elect visionary leaders have always met with stiff opposition.

Leadership failure is the major problem facing Nigeria as a country as no nation can grow beyond the vision and capacity of its leadership. Leadership failure in Nigeria is a product of many factors, ranging from leaders’ ‘semi-literacy’, injustice, non-professionalism/speciality of the various categories of people, military incursion into politics, among others. The resultant effects of such leadership failure include but not limited to: corruption, poverty, ethnic conflict and civil unrest. Other national challenges include political instability, secession crisis, banditry and kidnapping, Boko- Haram insurgence and socio-economic inequalities, among others.

This crisis has reached a gargantuan peak that retards Nigeria’s progress and development. The situation has reached an alarming proportion that has become worrisome to the citizenry and scholars alike and equally calling for urgent resolution. Though some efforts have been made through constitutional reforms, for instance, to raise the bar of the academic qualification of people seeking political offices, while some administrative amendments have equally been affected to address the issue of experience, they seemed not to have properly addressed the challenge. Furthermore, scholars have canvassed some ways of improving on the present situation as regards leadership failure, their tendency has always emphasised the socio-economic aspects of governance and paying little emphasis on the political aspect, which forms the foundation upon which other variables revolves.

Every society has its unique form and style of leadership that is often in accordance with its culture, political ideas and historical development though the social stratification of such society has a lot to do with the nature and recruitment process of such leadership. Nigeria, being a multi-ethnic nation has diverse perspectives of leadership. Traditionally, the nature and characteristics of leadership in the North, among the Hausa-Fulani people, which exhibits a highly centralised and autocratic political system because their traditional rulers (emirs) exercised absolute executive, legislative and judicial functions which is quite distinct from that of the Yoruba people of the Southwest that appears to be democratic in nature in view of the checks and balances that characterise its political administration (Dipo, 2020). Among the Igbo people of the Southeast however, the political system is acephalous and republican in outlook (Nnonyelu, 2020).

The amalgamation of these different traditional societies, constituting the Northern and Southern protectorates together in 1914 by Lord Fredrick Lugard brought these traditional societies under a single leadership that appeared alien to all existing traditional societies in Nigeria. This is the commencement of formal British colonial administration of united Nigeria. The leadership of the British colonial administration essentially demonstrated sterling qualities that facilitated the success of the colonial administration. As time went by, Nigerians began to agitate for the involvement of the people in the government of their fatherland. This agitation for the political participation of the indigenous people led to the constitutional development in the history of Nigeria’s political process (Olasupo, Olajide & Ijeoma, 2017).

The constitutional development, which began with the granting of 1922 Clifford Constitution of Nigeria, started to initiate leadership roles and responsibilities to Nigerians, at least at the political party level. It was widened with the introduction of Richard Constitution of 1946, when politicians started to hold leadership positions in the regional legislature of the Northern, Western and Eastern regions. With the introduction of Macpherson Constitution of 1951, Nigerians have gradually begun to hold prominent positions in the executive capacity. By 1954, when Lyttleton Constitution was introduced and the federal structure firmly in place, the issue of national leadership has arisen thus expanding the horizon of political participation at the centre. When political independence was to be granted in 1960, the 1954 Constitution had to be jettisoned because it could no longer cope with the administrative complexities that were to evolve. In 1963, another constitution called Republican Constitution was granted to grant full autonomy and removal of the Queen of England’s influence from the political affairs of Nigeria (Osamudiamen, 2020).

The series of elections that accompanied these constitutional changes started to bring to the political limelight various personalities and the emergence of leaders in political parties and government at both the three regional levels and the national; level. Personalities like Sir Ahmadu Bello of Northern region, Obafemi Awolowo of Western region and Nnamdi Azikwe of the Eastern region came on board directing the affairs of their political parties namely the Northern People’s Congress (NPC), the Action Group (AG) and the National Congress of the Nigerian Citizens (NCNC). Later, Sir Tafawa Balewa of the NPC emerged as the first Nigeria’s Prime Minister while Azikwe served as the President though in a ceremonial capacity (Okafor, 2023). Collectively, they were all involved in leadership. In comparison with what obtains in contemporary Nigeria, these set of leaders could be said to be more committed and responsible. They seemed to have the interest of their people at heart. Hence they still delivered better to their people than the present crop of leaders who are more interested in their purses. Thus, the performance of the leadership could be said to be better and they performed creditably well Obafemi Awolowo government performance remains enduring and an evergreen in terms of governance till date. The western region of Nigeria under the leadership of Awolowo recorded milestone achievements such as free education, the first television station in Africa, the cocoa house in Ibadan, infrastructural development such as roads, water supply, agricultural development, and brilliant performance as the finance minister during the Nigeria’s civil war that was fought between 1967 to 1970 (Olukoju, 2019; The Guardian, 2015).

However, leadership began to weaken by the Second Republic, when Alhaji Shehu Shagari assumed the mantle of leadership. The terrible incursion of the military destroyed the culture and ethos of politics and administration (Campbell, 2019). The Fourth Republic democratic dispensation of 1999 to date has exhibited a lot for scholars to analyse in terms of leadership failure. With the regime of President Olusegun Obasanjo, President Umaru Musa Yar Adua, Goodluck Jonathan and Muhammadu Buhari, leadership failure has been degenerating terribly. Government performance has been at abysmal level. Corruption and self-interest have dominated government policies and businesses (Sumah, 2018).

As a result of this situation, scholars, political analysts and even the public have began to ask questions about the role of leadership in governance. Why is it that the citizens are no longer benefiting from government policies, programmes and projects? Why is corruption becoming more endemic and pervasive in governance? Why are the culprits more emboldened with impunity? This is the reason why the paper is interested in proffering the adaptation of Plato’s political philosophy as a panacea for stemming leadership failure in Nigeria.

This paper therefore, explored the relevance of Plato’s political philosophy as a panacea to corruption in Nigeria

1.2 Statement of the Problem

Nigeria is a nation with enormous potential. This potential has, however, been marred by numerous issues. Due to dysfunctional leadership and widespread corruption, which are all signs of weak, underperforming, or non-performing governmental institutions, poor governance has become the norm in Nigerian society. Many of the advantages of democracy, including as good roads, piped water, rural electricity, and healthcare facilities, have yet to be enjoyed by many Nigerians as a result of the poor performance of our leaders. The Plato’s theory of justice generates an approach to the problem of governance and leadership examines how leadership and power are structured in contemporary Nigerian politics. It will contend that the country’s weak leadership has stymied its enormous political and economic potential. It would also assess Plato’s philosophy academically, as well as issues of class and the support for his conception of justice. In the end, it would show whether the idea is feasible in a developing nation like Nigeria.

1.3 Aims and Objectives of the Study

This study is aimed at analyzing Plato’s concept of leadership as a solution to corruption, by exploring how his ideas on philosopher-kings, education for virtue, and the pursuit of justice could be applied to contemporary governance. It will examine the potential of his philosophy to address corruption in modern society by focusing on the selection and training of virtuous leaders and the establishment of a just social order.

The objectives of the study are:

1. To investigate the characteristics of philosopher-kings as envisioned by Plato, including their wisdom, virtue, and dedication to the common good.
2. To study how Plato’s notion of justice, both individual and societal, can be applied to combat corruption.

• To determine how Plato’s emphasis on education for virtue can be a tool to cultivate ethical leadership and prevent corruption.

1. To assess the extent to which Plato’s theories on leadership and justice can be adapted to address the challenges of corruption in modern political systems.
2. To analyze the possible positive impacts and practical challenges of adopting Plato’s approach to leadership in addressing corruption.

1.4 Significance of the Study

Plato’s political philosophy discussed in this work , particularly his concept of the ideal state ruled by philosopher-kings, would provide a theoretical basis for understanding the link between leadership and corruption. His emphasis on wisdom, virtue, and the pursuit of justice is an essential qualities for rulers offers a contrasting model to corrupt leadership.

Plato’s ideas discuss in this study can be applied to address corruption in contemporary contexts. Many societies grapple with issues of corruption in government and public life, and Plato’s ideas offer a unique perspective on how to combat this problem.

Plato’s approach to leadership differs from more conventional approaches that focus on legalistic or bureaucratic solutions to corruption. By examining his emphasis on character and the pursuit of the common good, the study can offer a fresh perspective on how to foster ethical leadership and promote integrity in public service.

In terms of promoting good governance, this study’s findings could contribute to the development of strategies for promoting good governance, emphasizing the importance of virtuous leadership in ensuring accountability, transparency, and the rule of law.

By highlighting the qualities of the ideal leader, as envisioned by Plato, the study could encourage a greater emphasis on ethical leadership development and the cultivation of virtuous individuals in positions of power.

Plato’s emphasis on social harmony and the common good as the foundation of a just society is also relevant. By exploring how these principles can be applied to address corruption, the study can contribute to creating a more just and equitable society.

• The research questions

At the end of the study answers to the following questions can be provided:

1. How do you investigate the characteristics of philosopher-kings as envisioned by Plato, including their wisdom, virtue, and dedication to the common good?
2. How does Plato’s notion of justice, both individual and societal, can be applied to combat corruption?

• How does Plato’s emphasis on education for virtue can be a tool to cultivate ethical leadership and prevent corruption?

1. To what extent does Plato’s theories on leadership and justice can be adapted to address the challenges of corruption in modern political systems?
2. What are the possible positive impacts and practical challenges of adopting Plato’s approach to leadership in addressing corruption?

 

• The Scope and Delimitation of the Study

The scope of this work will cover exploring Plato’s concept of leadership as a potential solution to corruption, drawing from his political philosophy. This approach offers a framework for understanding how virtuous, wise leadership, as envisioned by Plato, could mitigate corruption in contemporary societies. By examining his ideas on philosopher-kings, social harmony, and the pursuit of justice.

‘Republic,’ Plato introduces the idea that justice is not merely a social contract but a virtue that benefits both individuals and society as a whole. The work is structured as a dialogue mainly between Socrates and various other characters, allowing for a rich exploration of philosophical concepts.

Plato suggests that society should be divided into three classes: the rulers (philosopher-kings), the warriors, and the producers (workers and artisans). The ‘Republic’ also presents the notion of communal living for guardians to eliminate personal interests and promote unity.

1.7 Operational Definition of Terms

Plato’s ‘Republic’: is a philosophical dialogue that explores the nature of justice, the ideal state, and the concept of the philosopher-king. In this work, Plato outlines his vision of a just society governed by wise rulers, emphasizing the importance of education and the role of the individual within the community. The dialogue serves as a foundational text in Western philosophy, particularly in discussions surrounding governance, ethics, and the role of reason in human affairs.

Philosopher-King: A ruler who possesses both philosophical wisdom and political power, as proposed by Plato as the ideal leader for a just society.

Allegory of the Cave: A metaphor used by Plato to illustrate the difference between the world of appearances and the world of reality, highlighting the philosopher’s journey towards enlightenment.

Forms: Plato’s theory that non-material abstract forms represent the most accurate reality, with physical objects being mere shadows of these ideal forms.

• Theoretical Framework

This paper adopted the trait theory of leadership. The trait model of leadership is based on the characteristics of many leaders-both successful and unsuccessful – and is used to predict leadership effectiveness (Kendra, 2022). Successful leaders have interests, abilities, and personality traits that are different from those of the less effective leaders.

The trait leadership theory was propounded by Thomas Carlyle in the 1840and it opines that people are either born or are made with certain qualities that will make them excel in leadership roles. In other words, certain qualities such as intelligence, sense of responsibility, creativity and other values puts anyone in the shoes of a good leader. The trait theory of leadership focused on analysing mental, physical and social characteristics in order to gain more understanding of what is the characteristic or the combination of characteristics that are common among leaders. Leaders inherit certain leadership qualities and traits that make them stand out from the crowd. These leadership abilities propel them to leadership status. The trait theory focuses on these personality traits. For instance, commitment, integrity and confidence are characteristics that are usually associated with a great leader.

Stogdill (1974, cited in Bolden et’al, 2003) put forward the leadership skills and traits. Traits includes adaptable to situations, alert to social environment, ambitious and achievement-orientated, assertive, cooperative, decisive, dependable, dominant (desire to influence others), energetic (high activity level), persistent, self-confident, tolerant of stress, willingness to assume responsibility. Skills includes clever (intelligent), conceptually skilled, creative, diplomatic and tactful, fluent in speaking,

knowledgeable about group task, organised (administrative ability), persuasive, socially skilled. While, an Anonymous (n.d) identified leadership drive to include the desire to lead, honesty and integrity, self- confidence, intelligence, job-relevant knowledge. Consequently, the import of this reveals that the Nigeria nation has continuously violated the recommendation of Plato’s political philosophy for an ideal ruler of an ideal state. Consequently, it has been confronted with mirage of seemingly intractable crises of unemployment, poverty, religious radicalism, ethnic wars, political violence, insecurity, secession, among others, demanding urgent attention for the country to move forward.

1.9 Methodology

This paper examined Plato’s political philosophy as panacea to leadership failure in Nigeria. It made use of secondary source in gathering data and content analysis as a method. The paper revealed that many of Nigeria’s leaders did not acquire sound education as prescribed by Plato’s philosophy, which led to a situation that blurred their perception of issues of governance. It argued that Nigerian leaders lack sterling leadership qualities and the magnitude of knowledge and experience required to steer the ship of leadership. It also revealed that round pegs are always put in square holes in the spectrum of leadership in country.

4.0 Conclusion and Recommendations

4.1 Conclusion

This paper submits that there is no nexus between Plato’s idea on philosopher king and the Nigerian state the reason is not far-fetched, the success of governance in any organized political system is determined by the type of leadership in government however, Nigeria is still battling with leadership and governance challenges after sixty-two years of independence. This dismal situation corroborates with Plato’s critical submission because Nigerian leaders are not philosophers hence it is natural to expect chaos in such polity where rulers have no qualities of philosopher king as espoused by Plato. By implication, this paper concludes that leadership crisis in Nigeria would undermine the realization of a Plato’s ideal state. This implies that there is urgent need to eschew Nigerian state off the bad leadership rearing its ugly head so as to enjoy the dividends of democracy and socio-economic development. Therefore, Plato’s ideas on philosopher king may be relevant in other climes, but it hasn’t been fully utilized as a basis for political leadership role in Nigeria.

4.2 Recommendation

It’s important to promote a tradition of selflessness and patriotism in public service, as well as a culture where individuals may successfully invest and raise their quality of life through hard work. Nigerian policymakers should make a fresh start by discarding old corruption patterns that have stymied economic growth. Nigeria demands leaders that value the well-being of their subjects’ more than personal gain. Nigeria needs leaders who are more concerned about the future of their country’s youth than the positions they will have in the future.

Leaders who feel responsible for the future are what we need. This nation requires leaders who care more about changing society than building their personal fortunes. It is important to choose leaders with the necessary governance understanding and training. Nigeria needs kind leaders who will create top-notch institutions and create laws that remove incentives for corruption. To provide effective services and achieve sustainable socioeconomic growth, Nigeria requires institutions that are robust and transparent. It is a given that no nation can grow strong institutions without the advantages of excellent and outstanding leadership. Therefore, through trustworthy democratic procedures, the electorate should choose good and outstanding leaders who will foster the climate required for establishing and maintaining strong institutions. Nigerians must acquire Plato’s philosophy in order to change how they behave in society.