The philosophy of cultural tourism rests on the premise that an understanding of past cultural activities informs the way of life of the present people, which offers intriguing attractions that tourists want to witness and participate in. This understanding has propelled man to travel to various parts of the world from the time of the Roman Empire; to gain insights into other people’s cultures with the view to enhancing development. In Nigeria, the impacts of philosophy and cultural tourism on national development have not been well discussed in development studies. Thus, there is a need to address the following questions: Are there cultural activities that could act as pull factors for developing cultural tourism? Why would tourists want to come to Nigeria? How would such visit contribute to the Sustainable Development Goal (SDG) 11 in Nigeria? In expanding this knowledge, a documentary approach based on a review of the literature was adopted. The authors seek to examine the philosophy behind cultural tourism.The authors attempt to analyse the SDGs as they affect cultural exchange, quality living, awareness creation about responsible consumption, education and personal fulfilment. The findings will help to synthesize the logic behind the propelling forces to visit a destination to witness or participate in cultural activities. The paper argues that understanding the philosophy of cultural tourism will go a long way to ensuring sustainable development in Nigeria.
The Igbo knowledge system articulated by Amaechi Udefi is insufficient to ensure knowledge progress as opposed to the system found in fallibilism theory. The reason is that there is a level of intellectual openness fallibilism theory guarantees that is not found in Udefi’s thought. This paper aims to do a comparative study of fallibilism theory (using Karl Popper’s falsifiability theory) and Udefi’s account of the Igbo knowledge system. The study also investigates to what extent each knowledge system can ensure knowledge growth and development. The significance of this study is to highlight the importance of knowledge progress in the overall development of society. This paper argues that even though Udefi and Popper were reasoning from different cultural environments, Popper’s falsifiability theory is more open to knowledge progress than Udefi’s Igbo knowledge system. The expository, historical, comparative and evaluative methods were used.
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