![]() In philosophical discourse, this problem is understood as being a consequence of the contradictions involved in the infinite characteristics of God such as being all-powerful, all-knowing and all-loving. The problem of evil remains the most potent attack on religion, especially on the existence of God. PDF Key words: Evil, Africa, Igbo, Yoruba, Cultural Philosophy. In the light of the Yoruba and Igbo views on evil, the paper concludes that the devastating argument on the reality of evil, which has been largely taken as a necessary antithesis to the cogency of God’s existence, may after all deserve some rethinking. The findings of the paper further show that while Yoruba ontology simply exonerates God from being responsible for evil on secular grounds, the understanding of evil in Igbo thought is complicatedly ambiguous, straddling between religion and secularism. Unlike in the Western philosophical tradition where the logical problem of evil is perennial, in both Yoruba and Igbo ontologies, such a logical problem of evil does not exist. However, such lack of contrasting conceptual polemics does not translate in an absence of substantive differences in the metaphysical viewpoints on the actual existence of evil in Yoruba and Igbo cultural philosophies. This paper establishes that the meaning of the problem of evil as widely known in Western philosophy is not different from what obtains in Yoruba and Igbo thoughts. This article aims to attempt such theoretical exercise within the contexts of the Yoruba and Igbo metaphysical thoughts on the concept and existence of evil. Babajide Dasaolu PhD, Oyelakun, Department of Philosophy, Olabisi Onabanjo University, Ago- Iwoye, Ogun State, Nigeria)Ībstract: There is relatively little or no known cross-cultural critical comparison of perspectives on the concept and problem of evil in metaphysics literatures in African cultural philosophies.
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