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THE IDEAL MAN

By: Mankind Olawale Oyewumi
 Published November 25th, 2010

“Remember his constancy in every act which was conformable to reason, his evenness in all things, his piety, the serenity of his countenance, his sweetness, his disregard of empty fame and his efforts to understand things; how he would never let anything pass without having first most carefully examined it; how he bore with those who blamed him unjustly without blaming them in return; how he did nothing in a hurry, how he listened not to calamities and how exact an examiner of matters and actions he was; not given to reproaching people, nor timid, nor suspicious, nor a sophist; with how little he was satisfied, such as lodging bed dress, food servants; how laborious and patient; how sparing he was in his diet; his firmness and uniformity in his friendship; how he tolerated freedom of speech in those who opposed his opinions; the pleasure he had when anyone showed him anything better; and how pious he was without superstition. Imitate all this that thou mayest have as good a conscience, when thy last hour come as he had.”
---Marcus Aurelius

The subject of the ideal man is, in literary and philosophical invariability, the subject of beauty. In his majestic mysticism, man’s ultimate value finds credence in elegant beauty. The degree of his awareness of, and dedication to beauty is the credibility-extent of man’s ideality. And man is truly, goodly framed. Man is by nature, commendably good. Man is a beautiful creature! Have you read from his classic Hamlet, William Shakespeare’s “What a piece of work is a man: how noble in reason, how infinite in faculties; in form and moving, how express and admirable; in action, how like an angel; in apprehension, how like a god; the beauty of the world; the paragon of animals; and yet to me, what is this quintessence of dust? Man delights not me – no, nor woman neither, though by your smiling you seem to say so” ?

In aligning man’s spiritual chemistry to beauty, let me share what I wrote on the electronic space allotted me on Mark Zuckerberg’s Facebook, “Beauty? In pastimes and hedonistic quests, it cannot be found. All compositions-- literary or visual arts – are not its homes. Check religions and traditions, they lack its guts; it roars in the most disrespected maids of our madness; it yokes with the neglected bards made mad by our balded banes and rules. From it, this and that times, and their conquests and holiness have united to help. Oh beautiful beauty!” In response to this, one of my intellectual acquaintances on that colourfully imaged linkserv hastily weaved, “But beauty is proud. Beauty refutes whatever definitions we ascribe her. She sings in the streets and bleats in the cacophony of silence. Her resounding echo caresses the hedonists and stupefies the epicureans..., and now even the father of Samaformism is in tongue-lock with the bride of all academic seasons. Oh aesthetics, you whose wrinkled laps the epitaphs of sages found their fount. Oh beautiful beauty, art thou beautifully so?” And perceiving how misconceived or maligned my observation of beauty was by him, I elaborately wrote, “The pride of beauty is the limit of our thinking. It will not be defined not that it may ever be defiled – not that its refinement might be dragged in the mud of our minds –, but that its radiant scopes may be captured and ultimately used. Her songs in mortals’ streets, her violence-devoid bleats, for our stately sake do esoterically breathe. And the hedonists who feel caressed are only being reprimanded for innate expansion that helps. See Oscar Wilde’s De Profoundis, out of deep moral mire can hedonists be sorrowed in readiness for mystical awareness that helps. And what seems like caressing is nothing but messy miasma of man. Samaformism may not express man’s all – not single thought-volume ever will -, but its observations are worthwhile depositions in the traditional course of our breakthrough. Beauty is the refutation of definitions, the exception to attributes; in its aesthetic mountain, muted and voiced, fountained the flutes of come-uppance constants. Of its detested arrogance, gagging our teething as we inanely toil, nailing our lies, proving all truths, reploting the graphs of our existential quadratics, detesting our epitaphs - for beauty is more; scrutinizing our sages of ages from the front-pages the freest folly lugubriously founded. Bouncing in the pool-blood of our misconception of its heaven-depth, and bouncing anew and atop our poetry and science; illuminating the themes of my drama and yours. Beauty is beauty; and that is the only appeasing definition of beauty. And in all, is the eternal substance not convincingly beautiful, whose beauty neither the greatest eloquence and art, nor the cruelest plaudits and pundits can ever magnify or malign? Oh pulchritudinous beauty, these critics deserve thy diametrical amnesties, who mistake thy evasive but inclusive dynamism and qualities for the disturbing ungermaness of all that are said and done, beauty in thy sacrosanct honour!”

I then harmonized my submission on our deeply reasoned discourse with Ralph Waldo Emerson’s conclusion on the same subject, “Beauty rides on lion. Beauty rests on necessities. The line of beauty is the result of perfect economy. The cell of the bee is built at that angle which gives the most strength with the least wax; the bone or the quill of the bird gives... the most alar strength with least weight. “It is the purgation of superfluities”, said Michael Angelo. There is not a particle to spare in natural structures. There is a compelling reason in the uses of plant for every novelty of colour or form: and art saves material, by more skillful arrangement, and reaches beauty by taking every superfluous once that can be spared from a wall, and keeping all its strength in the poetry of column. In rhetoric, this art of omission is a chief secret of power and in general, it is proof of high culture, to say the greatest matters in the simplest way.”

Over the towering hemisphere of God or of whatever intelligence ensuring the dynamic specifics and specific dynamics of the universe, beauty from time immemorial, does covertly and overtly hover. In the rustling leaves of trees and taciturn babblativeness of feeble blades, beauty dwells. In the silent flow of rivers and rambunctious rush of the ocean, beauty dwells. In the royal Constance of the moon and mountains, beauty dwells. In the lonely field cultivated by fore-fathers and in the ethics of different professions, beauty dwells. In mosques and temples, shrines and latrines, something there informs man of beauty. Beauty however, as it is found in all things, detests to be tacked down in anything. Beauty is humble but abhors monopoly. It is in all, none can hoard it blessings. And the creature or field which claims alliance with beauty must successfully swallow the bait of beauty without getting permanently entangled by its tearing hook-bounty. Beauty is the grand purpose. Beauty is the infiniteness of attributes. Beauty is the charm of definitions. Beauty is the defiance of exception. Beauty is justice when approved by silence. Beauty is eloquence when expended in nobility. Beauty is war justly begun and fought. Beauty is atheism tested by the burning fire of soul’s hope. Beauty is piety pontificated and practised in purposeful purpose. Beauty is illiteracy laced with soaring reason. Beauty is modern or primordial learning lioned-up for general good. Beauty is protest against barbarism. Beauty is petition against slavery and colonialism, corruption and imperialism. Beauty is good governance beyond national boarders. Beauty is disquietedness with billions’ poverty and hopelessness. Beauty is general survival and joy. Beauty is morality. Beauty is knowledgability. Beauty is intrepidity and bravery. Beauty is love. What else can beauty be? Beauty is beauty! Beauty is Samaformism!

What parameters form the qualities of the ideal man, let us first itemize and analyze. We cannot choose a particular best mortal from any region of our world. No sovereignty, in all of our history, is sane enough to produce for us, the standard of the ideal man. Egypt was selfish and oppressive. Athens was crude and corrupt. Persia was brutish and domineering. Greece was oppressive and detrimentally patriotic. Great Britain unconscionably exploited other nations for her greatness. America made slaves of men and restricts survival and fulfillment to the territories of America. Their best cannot be man’s dreamed best. Citizens whose conscience rose against the filths of their different empires have something invaluable to loan the ideal man though, their supports and loyalties belonged to some limited national or regional goals. Their standards cannot be the deep universal value to be entombed as canons for all of mankind, though boast some semblance of this. From imperfect beauty, enduring ideality cannot be created; from duplicates, only faint copies can be photo-mechanically made. And though photocopied virtues replicated from functional human machines will clearly reproduce and contain all that the original boasts. But in the days of Canut limitations, what befalls our badly needed standard? If we attempt the attributes of the ideal from the best men ever in philosophy, religion, politics or culture, we risk inheriting the flaws and imperfections of these fine people. The ascribed ideals to the ideal man become impugnable and foilable; the charm is poisoned, the beauty is murdered-- no longer ideal. But we know the route to the home of beauty, and require no prophet, pamphlet or axiological dealer to absolutely misdescribe the map we may at first miss but will eventually locate for our dissolving souls to know.

The good of the world is the lasting tribute of the deep; and it takes a spiritual rebirth to do beyond the greatest mortals of the past. And what is spiritual rebirth but some firm mastery of the interdependent relationships of man with nature, similarities and those differences inferable from the able spirit of God the Maker? Before the ideal man -- a man with deep connection with the cosmic implications of every existential symbols and related ball -– nothing ranks impossible. Neither Jesus and Confucius, nor Mohammed and Buddha are the standard of the ideal man; it is his own soul. He loves all prophets and confessors, without any limitary feelings from any of these. He knows and is driven by the metaphysical foundations of fixed variations; and whether acknowledged or not, he is the lasting point of God. In every generation, the ideal man can be found. He is unmoved by our praises; our condemnations deepen his depth. He is uninfluenced by our religions and cultures; he is loyal to the source of our spiritual necessities of these. He has a soul beyond all of our materially, terribly defensive hopes. His being is mystical, very unusual is the man to be Samaformistically tagged ideal.

Prenatally swum in the heavenly pool of beauty, the ideal man is a moral man with no interest in shady deals. He does not lie. He does not corrupt and cannot be corrupted. In all that he does, his morality stands tall. He is unbothered by the accompanying agonies of believing in morality, he refuses immoral appointments and resigns from deeper involvement in anti-morality transactions. He cannot be a cun artist; neither can he opt for fraud engineering. He sees and measures the world (and all that there is in it) with the microscopic lens of morality. This alone gives him the reliable spiritual value of professors and prophets; and against the criteria of morality, neither any confessor nor any hypocritical detractor may successfully wage and win a war. In the family, he is a symbol of morality. In the office and at the market, his agenda and target is morality. He has become so mindful of his words and ways to the level of having absolute belief in the benevolent rewards – whether popularly acknowledged or not – of soul-refurbishing morality. He cannot request, the ideal man cannot grant undue advantage. He cannot embezzle funds; the ideal man does not pull merit down for the temporary advancement of any known or paying demerit. The ideal man is robustly moral as an unavailable magnet to backward quests and ruinous request. He also knows the meaning of morality. No culture, no society can dupe his intelligence with fake moral norms. What is moral is a function of its beneficial imports to all and to the soul, the ideal man knows. And beyond this, the ideal man says and upholds morality from the agelessly inscribed moral laws within his heart.

As a moral mortal, the ideal man does not go into pacts with devil’s disciples. As a moral man, the ideal mortal cannot betray any pact morally composed and morally signed for the moral attainment of certain moral ends. As a moral man, the ideal destroyable does not shun, belittle, calumniate or undermine the person and worth of others. He sees morality in humanity and offers no excuses for ignoring those who cannot do without him. In manners, he is charming; the ideal man must never agree to be exploited for any reason. Once the smile or love he gives boasts a purpose beneath what he feigns, or the contract he accepts has the endorsement of thieves, he loses his spiritual respect at the unseen palace implied by the central soul. He is made morally filthy and can no longer be ideal to the identity informing his status as our man.

Morality is doing things the right way without hurting the decent about one. And if the moral are hurt by one’s morality, or one’s morality impeaches the moral decency of others, it means morality has been immorally moralized somewhere. It is wrong to impose beliefs, convictions and creeds on others; it will generate rebellious protests, cacophony and probably war. It is wrong to cross the river of material poverty through criminally constructed bridges; it will estrange one’s soul from lasting hopes and pollute one’s society with poisonous strives. It is wrong to sexually harass others; it will make beast of one’s dignity and spiritually place one’s heart with a hole-to-gorge abode of filths from where half-hearted spirit and dented doubts spring to frustrate one’s joy. It is wrong to think that one is indispensable in whatever context; it will render talents unexplorable as the world tries to prove the icarian man wrong by all means. It is wrong to threaten or bully others; the threatened and the bullied will one day fight back and have one’s misused strength mocked by the world. It is wrong to exploit one’s teacher or student’s works; the teacher will no longer offer his all, the student will lose his respect fro his teacher. It is wrong to accept threats and bullies from others without bravely destroying its mission; the threat issued and bullying foster will yield one’s freedom into death. It is wrong to be intellectually and spiritually loaded without impacts on man’s planet; it will make the heavens tired of characterizing men’s minds with depths and souls with mystical powers. These and other wrongs the ideal man passionately hates. He cannot remain ideal man once he nurses any ambition that requires any of them. Morality is a complex term though, but its mode is the simplest of all things. The man to be tagged moral must do beyond being orally so; he must be moral in words and in deeds, in conducts and in composure. His ways must not just satisfy the substandard standards of the commoners, it must charm the depth of intelligent earthlings as well. No moral person can be daubed a moral one because he is well placed. Morality will not allow such a smart ally of immorality to be tagged moral!

The ideal man is a knowledgeable man. Knowledge is the edge from which he towers above life’s mysticism, tyranny and challenges. He understands the source of durable knowledge to be education. Like the thoughtful Joseph Addison, the ideal man loves and ranks education so high that he will always say, “Education is a companion which no misfortune can depress, no crime can destroy, no enemy can alienate, no despotism can enslave. At home a friend, abroad, an introduction, in solitude, a solace, in society, an ornament. It chastens vice, it guides virtue. It gives at once, grace and government to genius. Without it, what is man? A splendid slave, reasoning savage.” Though whatever sphere he chooses, he enriches the world. Through questions that measure his cleverness, and answers that provides insights into the strength of his guts and wisdom, the ideal man advances humanity. Knowing what is right from wrong, he backs his thoughts with fantastic actions. He does not behave like those Cambodian, Liberian, Ruwandan, or Sierralonian imbroglio-bakers who set the values, lives and invaluable property of men and women on tragic fire for low ends. He is not the celebrated writer or musician, artist or patriot who, ascending the ladder of success and reputation by abandoning a native country with no provisions for their well-being, turned a phenomenon in prominence, published twenty or more articles (plus probably a book or two), or releases three or more albums that speak against the stinking state of things in his country, and then gives up because the change he dreams in his scholarship and art, his bravery cannot apply for, and get. I love a scholar and artist whose life is endowed with excellent mental clarity on the question of social change, and whose heart is radically resolved on the question of required action. How can the ideal man fail to explore available grounds in the course of dragging in the spirit of change to his country, befuddle optimists with cynically mournful impossibility of positive change? We may relocate if we choose from any environment or region with no commitment to our survival and dignity as we live. But we must never relinquish that environment in its soaring ruin. We must dedicate our attained basement and reputation on rescuing our republics as we strive on in life. Didn’t William Wallace travel to Italy for training and strength before returning to remove Scotland from the harsh dominion diary of England? This is the only hope of freedom political institution and laws boast. Only through this world view-can can our world be reviewed away from the destructive venoms of corruption and bad cultures, of terrorism and obscurantism and of chauvinism and mental communism. Let there be some fluid relationship between knowledge and action. For only when the scholar becomes a soldier, or the soldier becomes a scholar, can the hope of lasting freedom be raised into skyrocketing height.

The knowledge of the ideal man – all that he boasts as intellectual identity – cannot freeze in mental refrigerator while any plague claims and maintains its claim of championship on the group physio-anatomical composition of its mortal fellows. He must expend his intellectual energy on finding cures to all deadly, rumored-to-be incurable diseases if his field is Medicine or Pharmacology, or Pharmacy, or Micro-Biology, or Chemistry, etc. He must reject the satanic and limiting sophistry that any disease has no cure. His scholarly researches must transcend bounded ends. The ideal man is the cure to HIV/AIDS; let him set to sail in the laboratory of required work. The ideal man is the improved medication to all Sexually Transmitted Diseases, typhoid, depression and senescent symptoms, let him be professionally and spiritually aware. As a social scientist or artist, or legal scholar, or even practitioner, let him be bold enough to hit existing curves and laws, theories and principles with questions deep insight guides, let him find us exceptions and state clearer conditions. He must never be hindered by Adam Smith’s, David Ricardo’s or Abraham Maslow’s intellectual achievements in the related fields of his choice. Whatever Isaac Newton, Charles Darwin or Albert Eisten had effectuated must have no limiting effects on his quests. He shall understand with time, that names and books are as great in proportions of a generation’s work-extent, confidence and faith; and that most books that Lord Denin or Akin Oyebode wrote in law, that William Shakespeare and all laureates sketched in literature, etc., are nothing but flashes of realms attainable by him. This truth, his religion must not guide; his culture and cherished convictions must be scrutinized again and again where they interfere in the balance of his search-after goal or truth.

But knowledge holders must not be taken at their face value by the ideal man. He must respect every holder of knowledge of his and other times. They are the first order of light from whose paths his soul is illuminated and made aglow. However the respect he gives must be anchored on truth. He must not respect a ‘good man’ whose works are guided by evil orientations and ends. He must see that the ascension to power of Olusegun Obasanjo and George W. Bush were fostered by the gross rubbishing of Nigeria’s and America’s electorates’ will, rigging and killing, and then offer all exaggerated Sunday Afolabis, Egyptian Mubaracks, Nuhu Ribadus, Dora Akunyilis and Ngozi Iwealas their deserved scorns and jibes. Or does the scholar not know that the life-span of evil is elongated when supported by the excellent conducts of the good ones? Can the ideal man not infer that good leadership has no hope whenever good people offer ugly tyranny their protective hands? And this is not just in politics; in the academia, this has polluted cherished standards; in law, ethically horrible lawyers who betray justice are being baked for it. In science and technology, see how nations suffer preventable underdevelopment because evil rules serve as umpire for general good.

A friend of mine spoke his creative all to get me interested in politics, precisely in 2002. He pointed out that evil will prosper when good people refuse to rule. This star-point became my acquaintance after I had read George William Curtis’ The Public Duty of Educated Men, in which the vibrant orator wrote, “If governance and corruption and intrigue control the primary meeting and manage the convention and dictate the nomination, the fault is in the honest and intelligent workshop and office, in library and the parlor, in the church and school. When these are as constant and faithful to their political rights as the slums and the grogshops, the pool-rooms and the kennels; when the educated, industrious, temperance, thrifty citizens are as zealous and prompt and unfailing in political activity as the ignorant and venal and mischievous, or when it is plain that they cannot be roused to their duty, then, but not until then – if ignorance and corruption always carry the day – there can be no honest question that the public has failed. But let us not be deceived. While good men sit at home, not knowing that there is anything to be done, nor caring to know; cultivating a feeling that politics are tiresome and dirty, and politicians vulgar bullies and bravoes; half persuaded that a public is the contemptible rule of a mob, and secretly longing for a splendid and vigorous despotism – then remember it is not a government mastered by ignorance, it is a government betrayed by intelligence; it is not the victory of the slums, it is the surrender of schools; it is not that bad men are brave, but that good men are infidels and cowards.”

George William Curtis did not need to remind us as change-agents to know when the politics we intend to reform and from such mastered understanding and timing, calculating aptly the roles to be played. How will the ideal man help his country? From where does the ideal man commence his nation’s rescue? As a Nigerian, I know how stupid it will be for the truly wise to serve Nigeria with the existing political infrastructures of filthy ideologies and shame. We see that our laws have sprung from backward realism and deserve to be changed. We see our filthy Judiciary and Legislature require some committed overhaul. We see, every time, the non-deterring penalties melted-out in our laws to giant-criminals whose crimes most constantly drown our nation’s hope. As what then should we participate in politics than as revolutionaries that scatter and rearrange all supporting structures that our nation may be systemically sane? Under the current structures, the wise can neither accept any appointment nor vie for anything political in Nigeria. This is because the locks and keys of the Nigerian political systems now sleep in the stench-latrine of morally mal-odorous evils that must be destroyed only with the aids of vision, guts and bravery. The presiding principles and the prescribing laws are awfully putrid. They messed Tai Solarin and Wole Soyinka up without forgetting to murder Bola Ige. Let laureates be lawmakers and ministers, and give state governing duties to reputable professors and more, Nigeria will remain manfully marred as long as the misanthropic rules that guide our political games are legacies of colonial masters and native tyrants. The fundamental work in Nigeria therefore is to put up some veritably virile structures loyal to citizens’ survival without hurting all of mankind through whatever available means. And I predict – and this is platitude - that force alone destroys the growth of tyranny in any society of man. This, the ideal man must master and not join the league of infidels and cowards who foolishly attempt to rescue their societies with weak principles and utterly unworkable structural impracticality.

Because he is constantly brave and cannot be scared by any far-fetched fear – retail or wholesome – the ideal man is different from all of us. He cannot be us. His heart is stronger that ours. His thoughts are unbounded, because he is free. Free of frivolities and trifles, his quests cannot gag his conscience and hope. Before his defenseless, no equipped combatant is sure of life; and when he is equipped with weapons, he is an indomitable army on his special own. Let the enemies be sophisticated, the ideal man is not afraid. Let foes’ facilities of war songs quake the battle field he goes, this man is immortal to fear. The man who can plot the death of a hundred billion soldiers in less than a hundred seconds when universal instincts say, he is the ideal man we love. He is not weakened, either by love, or by emotions. He is the Spartan Leonadias fighting on the inspirations of love. He is the sanguinary Spartacus, refreshing his wife’s memories with enemies’ blood. He is Nigeria’s Kaduna Chukwuma Nzeogwu, frowning with colleagues, against our backwardness then. He is John Jerry Rawlings of Ghana, slaughtering eight Generals for his country to live. He is the Athenian Pericle, or the Italian Comte di Cavour, building the foundation of hope. He is the German Bismarck, or the English Gladstone whose nations’ histories would have been boring without the courage they gave. These are the ideals from the quarters of bravery, not our pairs: we are too pretentious and cowardly. We do not offer our hearts and souls to the mine-gold of man’s active hope. We are scared and afraid, tied to the apron-string of the grinding conditions of heartless privation. We cannot withstand the sound of guns and bombs, or the uniform movement of bombers and tanks, even for the survival of man’s ageless values as men. Death is a big deal to us; we cannot perceive living valour in unsung lying men and women because of our folly. Mine and your words and faith total up to nothingness in the absence of sincere and fearless action, be memorably warned.

Only when we act, can our hopelessness be redeemed on this and other realms of life. Says the voice of the real man in me, “Countrymen, we require no heavenly trumpets to urge us into acting for our planet’s good; and if we do, there can be no better time than when our tragedies are vast, and social sorrows ample enough for all bleeding souls to be wholesome or aligned to the eternal duties of true transformation. The bold and sincere action of man is the only reliable time table of God. The time it ought to happen as it is written by God is the season man is vexed by man’s massive filths to mob, scrub and tenaciously squiss the squalid evidence of joint filths into flowing river of our globe’s decadence. The time for comprehensively exclusive change is now; and the call is for no other person but for the man whose renewed appetite is, beyond the threats and bully of any fear, that of freeing action!

But despite his fuelled courage for earth’s survival, the ideal man is loving. He cannot hurt a child in the absence of its protectors; he will do in its parent’s presence, whatever the ideal man deems unimpeachable before himself. He is a natural giver; he does not travel Europe or conquer the Americas, only for himself. The profits of his inventions we see in our ambitions; the royalties of his books are subsidies to our food and schools. He is Alfred Nobel rewarding intellectual evidence in his will. He is Sir Robinson, heavily funding the University of Cambridge for academic expansion that uplifts humanity. He is Horace Mann or Henry Ford, investing in the mental endowment of man. He is M.K.O Abiola and Mother Teressa, putting laughter on the souls of thousands. He is the active but unidentified philanthropist, attending to the urgent needs of man. At churches, mosques and classrooms where this man is, there God’s love lives. His approach cannot be hostile, his annoyance is gentle; he is the ideal man; no eloquence can capture his features. I love Babatunde Timothy-Taiwo’Adebisi’s political party on facebook; it is unique and representative of a soul with deep awareness of the essence of man’s political existence. Jefferson would applaud it were he alive, as the father of samaformism has done. You want to know it? What – Does – It – Translate – To – The – People Party! Quite deep and ideologically thoughtful, this is the party the ideal man would definitely join. As a political leader, the man’s policies translate enormously, profitably to the welfares of the people. As an opinion leader, his choices reflect our appropriate stands, his fights our euphoric joy. He is Kwame Nkrumah, Nelson Mandela, Julius Nyerere, Nnamdi Azikwe and Obafemi Awolowo whose fights spelt significant steps for their nations’ hope. Before or after independence/freedom, the policies of the ideal man impressively impact on the education, health, finance and other aspects of his people’s life. He is ashamed of the people’s poverty; he cannot withstand their endless tears without promptly coming to their aid.

Is the man an African who has a nod in the sustenance of the accursed culture forbidding the emotional freedom of women? He can never be mistaken for an ideal man. It is shamefully (oppressively) so by the primordial provision of African tradition: men are free, quite culturally free to go after any opposite sex they choose because they are men, while women who try to exercise similar gender-insensitive right are tagged prostitutes and defilers. It is passionately unfashionable for young ladies to see and show interest in any young or old women of their choices. The question is: why would any marriageable Maria be turned into an unpleasant pariah on the impure ground of some baselessly castable aspersion if it does not bother on gender oppression inspired by African’s cultural backwardness? The culture of a people is a measure of their depth, and sorry to say (and I am also an African, as African as any African African!), Africans are quite hollow by this particular measure. Such practice is nothing but a product of perfidious female chauvinism instituted to traditionally oppress the female folk. There is no sign of love in this. The adduced reason has always been the control of women against adultery and prostitution. But who or what mechanism controls men? None! If a man sees a woman of his choice and goes after her without aspersion cast, why shouldn’t a woman any man of her choice? If I were a woman as an African, I would gladly go after any man after my heart, tell him as passionately as I can, of my honest love for him, and jettison the agelessly conspired imports of my action, let Sango stab the sky with strikes of thunder!

The Ideal man and love? In all of the human history, love is a major possession of those whom many mortals had constantly betrayed and bled to protect. What did Jesus and Buddha boast that convinced their followers of their divine status other than love? What did Mohamed and Confucius show as they spoke the uncommon words and instituted collective bravery against filths and fraud? It is love. In the American promise, it is prominently written. In Locke’s Social contract, love is the empowering logic. Read Adlai E. Stevenson’s and Edmond Burke’s speeches, their echoing observations and admonitions are affection’s, their criticisms are love-pulled. Every established ethos, every religious doctrine is, or ought to be a summary of the sentiment of love. We are less concerned how the man to be called ideal will collate these, but he must, in politics and religion, war and education be a loving man. We do not need excuses for hate; what we hastily require these days is practical love. And only the man who, in the days of difficult affection brighten our joint darkness with the ray of his soul’s boundless love, he is our man. The man who, despite his own material poverty, inspired us all to dream because he sees our potentials to foil the apprehensive oppression of wants, he is the dream. We will not rate him by the standards of the millions of Pound Sterling he may never acquire because his poverty is our hope. We cannot rank his love lower than it is contained in his soul even if he is a Forbes-rank money bag, let him be truly loving however. Let nothing in his financial asset set our survival on fire. Love for poetry and love for art, love for freedom and love for speech, love for science and love for society, love for beauty and love for life, love for knowledge and love for God, the ideal man is the spiritual headquarters of all that is inspired and survived by love.

“Something” and “nothing”, as we erroneously conceive them, go beyond their materialist and existentialist imports. Something begets nothing when the in-thing is prominently missing. Nothing will wed our focus to something in the presence of the in-thing which activates the real thing of every nothing. Nothing too is something from which something can be built. Based on the degrees of motrals’ mighty or miniaturized destinies, odds are piled up on their parts and paths. We must congratulate those who have something to begin from and expand our superior energies – intellectual and spiritual – in harmonizing the substance of the nothing we are left with no choice than to commence with. We are not wretched because difficulties are the facilities within our reach; we are doomed if resign because of the mirageous mars our spirit resign to owing to depression and fear; we are great because we have all it takes, to actually in potentials, thought and bravery, weather the storm of all odds. The ideal man accepts all tribulations with calm and hope. He is Peter, the leading character in Hugh Walpole’s Fortitude saying, “It isn’t life that matters, but the courage you bring into it”. The Ideal man is the writer of My Match Through Prison quoting Hugh Walpole’s Peter in acceptance of life’s terrible trauma his sentence represented on 11th September of 1963. He is Oscar Wilde, finding the bearing of beauty through the redeeming sorrows of imprisonment. He is the invisible lady Philosophy assuaged from giving up the crusade or redeeming truth despite incarceration and looming death. He is Abraham Lincoln, trying and trying again until he became the personality the whole world is proud of. He is Martin Luther King Junior, enduring police assaults and jailing to heal the wound of the American promise. He is an average Asian or African parvenu, beginning with nothing other than his in-thing to rank among the richest any time. He does not give up any fight, self or collective. His spirit is positive, whether or not he has the means of getting to his goals. The ideal man knows no hurt, and if he knows any, his fat spirit suspects ways-out, because he does not give himself up to acidic reflections that fill his mind with hopelessness. He pays his own school fees as prodigious son of paupers. Says Aristotle, “The ideal man bears the accidents of life with dignity and grace making the best of circumstances.” As an orphan, he clearly sees his future, no matter the difficulties and stress. No jilting, no disappointment, no abandonment, no development, no death ends the career and quests of the ideal man. He is the only factor required. He can do without the patronizing presence of other factors. His ambition is possible, this man spangled the ideal man knows. His revelations are ever relevant. His revolution is attainable, from this he dare not shy away. His soul’s elasticity at absorbing shocks, at enduring hurdles, no sorrow can waylay, no tribulation can suffer.

Beauty is man’s only map into God’s mystical sovereignty of things. The man whose spirit is childlike is a beauty unmatched in the abode of our hope; the man who meets and addresses everyone as though these are princesses has the reputation of angels from envied realms. Simple-spirited and with a charming heart, this man is the ideal man. He blossoms in the company of the strong, relying on his inner strength as the real strength through which life’s tasks are resolved. He infuses inspirations in those whom life’s attritions constantly make psychologically and spiritually tattered and tired, knows well their plights, and appeases them from tears and fears. He awes. His words are consoling; the ideal man is the heavenly succour against fellow mortals’ rancour. He guides without becoming a guard. He empowers without becoming drunk of power. The ideal man is our smile in the tearful venues of deadly mines. The ideal man relates and speaks as innocently as a child. The ideal man smiles and plans as simply as a child. The ideal man works and sleeps as unconcernedly as a child. The ideal man fights and reunites as spiritually as a child. As a child, the ideal man takes no offence to heart; he gives and requests with love. The ideal man is our comedy amidst the horrendously vast theater of life’s tragedies. The ideal man is our needed point; the prominence that makes us prominent. He cannot bully our childish elders, or torment our immorally conscious children; his approach to all is dignity-filled. “The ideal man”, says Oscar Wilde, “...should talk to us as if we were goddesses. He should refuse all our serious requests and gratify us to have caprices and forbid us to have missions. He should always say much more than he means, and always means much more than he says”. Our lively hope whom no threnodic distress successfully stress-out, that is the ideal man.

The ideal man is sickened by favouritism, tribalism, racism and other forms of prejudicial biases of the world. He is unnervingly embarrassed by all forms of undiluted display of crude preferences commanded by unspiritual jaundices people and society are culturally in love with. As the lord and advocate of merit, he gives opportunity to all to display the best they have got. He cannot favour anyone against merit; he cannot honour any religion or region at the expense of truth. As a leader or follower, he knows, and follows the beauty charted by the charm of excellence and merit.

The ideal man does not suffer poverty of material or spiritual idea; he gives his all to others as a kind heart. He contributes to the cause of others and elevate the goals of all struggling goals. He is Dr Quadri encouraging Wale Oyewumi’s writing career. He is Socrates, showcasing helpful ethics before the Athenian youths. She is Bebita Lefevre. She is Titi Akinola, accommodating and challenging a genius to thrive in his prodigious dreams. The ideal man is a boundle of gratitude; he appreciates all energies that weave his joy. He appreciates all Janice Redmonds and J.D. Otits, finding fulfilling still the angel-part of envy-mixed encouragers. The ideal man is a fantastic father and reliable husband. He does not run away from his fatherhood and husbandry responsibilities; he can never destroy others’ hope to advance his own. To his wife, he is the world; to his children, he is the most possible end amidst the large ends of the world. Yet, all women are his cherished mothers, all children are his own. The ideal man is a fine friend whose friendship does not falter at all; he stays in friendship, not by words, but by beautiful deeds and love. He is not the soul’s betrayer that proposes to exploit his friends, he is the spirit who requests with love and gives with trust. To help others without the hope of rewards, to apply for assistance, without a mind to dupe benefactors, ranks among the most beautiful things in the world. The ideal man knows this and more. He cannot hoard freedom from others because of the possibility that they will misbehave with it; he cannot offer his support to liberties that imprison the survival of billions. From the ideal man, coming eras can perspicuously gather that, “Nothing is entirely good; but through compassionate comparison, the deep mind arrives at noble possitivity”.

The ideal man as the measure of measures will not content himself with upholding dead traditions or seeing to the obedience of morally tasty laws. He is our reliable question, the ultimate answer. His voice is a credence learnt to practices; his willingness is a major fear we entertain in our decisions and communal activities. He must therefore be sound and confident. He must never get tired of learning. He must spare no tradition, law and personality, since his stands are our awaited path. As a law maker, he must be deep and without blemish. Whatever job he takes up, whatever organization he belongs, his feet are men’s next glories. He must never depend on books more than he depends on his own soul for inspirations and knowledge. He must be more inspiring than all of us; he must make imagination, his only next of kin. Says Ralph Waldo Emerson, “Each mind has its own method, a true man never acquires after college rules. What you have aggregated in a natural manner surprises and delights when it is produced .We cannot oversee each other’s secrets.”

Yet some factors abound which the ideal man ought to take cognizance of; these factors will hurt his moral sensitivity and attempt to instigate his ways against the idealism of his convictions; he will perceive or even witness in people’s unbelievable actions, the envy and mischief of friends he trusts and relatives he loves. In their happy presence, enemies will attack his personality; and as if they impelled this happening, their silence will be too loud to retain them in the diary of his trust and love. But for these friends and relatives, he speaks and lives. For the sake of their joy the ideal man can kill or be killed. Let him not be troubled still. Julius Caesar in Shakespeare’s Julius Caesar died out of betraying cut of Brutus, than the deep cuts of other conspirators in that play. When we are betrayed by relatives and friends, our energy-reservoir dries up magically, and we are weakened by betrayal more than by enemies’ bullets. The ideal man must trust everyone for the progress of the world without relying on anyone with the physical, spiritual and psychological details of his own security. He must be stronger than the silence of friends who watch him swim through the dirty pool of humiliation at any point. He must outlive the cuts, bullets and bombs of friendly foes who feel he ought to die on the ground of envy. Let the ideal man be more dangerous than danger!

What is the cash or existential value of virtuous virtues? Beauty and spirituality! All the attributes of the ideal man cannot be for the material good of one nation or group of empires. The human race, having ranked virtue’s gift-house by the mouth by satanically deploying nature’s all for sectional enrichment, missing out significant steps required as eternal dance to the songs of the central soul, is a betrayal of nature’s overall essence of existence. Thus we see this and that great man from this and that great region of the world, betraying God’s goal – man’s only hope – by studying, training, staying virtuous, only to capture God’s hidden truths from America, Germany, for great Britain or France, for China or South Africa; and descending spiritually low in Nigeria, Togo, Ghana, Cameroon, Cambodia, Zimbabwe to rake-in the profits of eternal endowments for unpopular use. Now listen to this Samaformistic injunction, you who nurse the ambition of being refered to by history as an ideal man: neither for you or for your family, nor for your country or species was the whole universe of God conceived and made; this universe of God is made for everyone and everything in it. It is however, a raw mixture of elements – living and non-living – which requires absolute consideration of necessity to determine which one person goes or element is eliminated. Love is the measuring rod of that necessity; bravery is the zeal to know who loses anything when it is morally applied. As it is, our ideologies are a wreck to the universe. Our theories are eerie filths that reflect our dirty thoughts. Our regions ruin our religions, and our religions retaliate our regions’ ruins with more ruinous ruins. Our policies are dangerously unpleasant, impacting pains on animals and men. Our organizations are sociologically low, allowing for low aims, boasts cannot be proud of enacting unbehalf of God. We cannot freely learn and freely apply for doctors to improve our health. Cambridge and Harvard, Oxford and Stanford, Yale and London, Sydney and Yale, Massachasset (MIT) and Salamanca, Hongkong and Cape-Town, Waterloo and Priceton, Lagos and Ife, Ibadan and Nairobi, etc., are reserved not for the best of souls, but for the best rogues – or potential rogues with no goal for man. We are not great teachers like Buddha and Confucius, pouring out their all for their students to independently grow; we emphasize gains and annihilate man’s goals. As husbands, we are betrayers of love; our fidelity is an infidel’s inquisitions into filths. We hurt our wives wit our virtues, just as our vices threaten their all; our vices fan the emotional air of disastrous unbelief into the unseen sac of all that we profess to them as love. Our own fashion of studentship and discipleship ship away the sharpness of our soul into inconsequential trifles of pedagogy. We are not innocent and miss the experience of maturity; we do not value the spirituality of beauty and the beauty of spirituality. We acquire knowledge to impoverish our souls with the filths of materialism; we ape after the dastardly standards of any man and institution promising survival to our hollow hope with utter disregard to aesthetic ethic. We unjustly succeed through malpractices. We abuse them at will and do not pay homage of due disrespect to teachers and elders with failed souls for others’ decency, dignity and integrity. We are beggars in our different worlds; we do not boast the inner resolve to interrupt the ageless flow of ugly injustice around the globe. We are interlopers in our own ruinous right, sneakily passing through the current of existence meant for us and the limitary designers of this restrictive current because we are cowards. The ideal man is a marvelous improvement over life’s countless blunders and wrongs.

If as Fredrick Wood Jones says, “Man is no new-begot of ape, bred of a struggle for existence upon brutish lines – nor should the belief that such is his origin, often dinned into his ears by scientists, influence his conducts. Were he to regard himself as an extremely ancient type, distinguished chiefly by the qualities of his mind and to hook upon the existing primates as the failures of his line, as his misguided and brutish collaterals, rather than as his ancestors, I think it would be something gained for the ethical outlook of Homo – and also it would be consistent for present knowledge”, but man’s source, subjectively controversial though, is enshrined in beauty, nobility and purpose. Let the ideal man man the basis of his being and the benevolence of humanity’s innate beauty. Let him in his planet plan and sustain the prosperity of all. Let him neither maim his own conscience with guilt, nor indulge in material frivolities that fire his soul with spiritual fowls. Let his mission be our longing, and his vision our hope. For his ways, let the sun be sober and the moon more constant in its ancient, illuminating mercy for all. Let his best not be rubbished by fraud. Let him, as an ideal man be the life his neighbours and friends, family and nation seek. In his work and faith, let love and beauty flow. From his dislikes, let hate have no say at all.

George Bernard Shaw, a great English writer observed in England and came out boldly with a just alarm, “Our laws make laws impossible; our liberties destroy our freedoms; our property is organized robbery; our morality an imprudent hypocrisy; our wisdom is administered by inexperienced or mal-experienced dupes; our power is wielded by cowards and weaklings; and our honour false in all its points. I am an enemy of the existing order for good reason.” The ideal man, for amply good reasons must thick against evil at any seen quarters. He is the bearer of the Samaformist hope. The Samaformist hope, beyond the agenda of companies and nations, religions and organizations, is the ethical harmonization of all that God has made with knowledge, boldness and love. To the Samaformist, every life is relevant, every man deserves the experience of fulfillment that comes from the elimination of global restrictions and universal hate.

The ideal man belongs to all religions, put together; he rightfully hails from all regions, no exception. All men are his brothers, all women his mothers, all children his own. On behalf of his soul, he is the executor of the will of God. The ideal man must be knowledgeable, moral, brave, loving, and from the inspiration of love derive boundless spirituality and beauty in living for others for as long as he lives. Whatever his religion, wherever he comes from, these are the hallmarks of his terrestrial and celestial assignments. The ideal man is strong, firmly principled, with wealth of knowledge and avowable passion in the fashionable beauty and spirituality of living, advocating, fighting, and if needs ineluctably arise, dying for the ground effectuation of others’ good as our hope.

What is man made for but to be ideal; a divine standard of what man has abused; a noble format every religion and region must emulate to elevate the beauty-level of our race; a solid rock that is unmoved by the most notorious mover of things; a solution to life’s copious confusions for better existential organization; an inspiration that wipes off the sick old for the inception of the refreshing new, replicating the eternal beauty of silence and deeds which instruct scriptures and cultures of ages, and every second - with love, sacrifice and humility – wedding himself to the upholding goals of God as the only hope of the universe and man? The man who is one with the secrets of the valley, who masters the ego of the mountains, whom no snow swallows or fans cold, whom no hope disappoints, who knows, is amused by, and dances to the tune of the thunder in the absence of the rain, whom firmaments regard as a superstar, whose strength are strong as Hercules’ trainer, in whose voice hearers’ worries vanish, whose beliefs are enshrined in the well-being of man and beasts, who does not revere the past at the expense of the future, whose futuristic aspirations hold past greatness in fate’s tribute diary, whose celestial vitality derives inspirations from the sources of the devil and prophets, whose deeds and sayings in the vastness of God’s universe courts fulfillment, whose talents, kindness and passion trillions cannot match, whose mission and vision are to serve and save the whole world without pronouncing himself our only savior, who can make nourishing cream of the sun’s flame-like heat, who can salute the wave-terror of deluge with soul’s prestige, who neither doubts what he believes nor believes what he doubts, who will not abandon his friends on account of wealth, who will not advance his helplessness as excuse to cut his family off,-- and from the eternal energy and magnetic appeals of his noble and enviable nature and reputation, keeps his soul for the perpetual rituals of hope, he is the ideal man!




NB: Mankind Olawale Oyewumi is a philosopher,teacher (of language and literature) and writer of substance from Africa.He has two fantastic books to his intellectual credibility--SONGS OF THE LAW,a poetry anthology and IMMORTAL INSTRUCTIONS,a compendium of his deep thoughts on life's different spheres.He is also the planner and editor of A GIFT TO NIGERIA AT FIFTY, a fine book that stars the opinions of prominent writers,scholars and journalists in Nigeria.He is the father of SAMAFORMISM and the founder of Humanity Day.The Ideal Man is a part of SERMONS FOR MY PLANET,his third book under creative construction.




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