Camus unreservedly condemned and strictly criticized and rejected suicide and existential leap because suicide is a total surrender to absurdity and a total confession that life is too much on the individual. His interest in existentialism is to explain the meaninglessness of life through his explication of the absurd which is found in human existence; and which continues to torment man until the finality of his existence which is death. The knowledge that life is absurd is already a step towards conquering the meaninglessness of life. For Camus therefore, since absurd has no meaning, man must hold himself apart from it and revolt against it. This is why he suggested philosophical suicide as a solution to reverse the absurdity of life. The question then is, since man's belief in the absurdity of existence, then how and where should he direct his conduct, does suicide solve this problem? The consequences of Camus' submissions are enormous; but be that as it may, this work attempts a study of the absurdity inherent in human existence with a view to answering the following questions: How far did Camus achieve the idea of absurdity of life? How realistic is Camus' attempt to analyze life as meaningless apart from the meaning we give to it? Did Camus actually succeed in his attempt to show that life is absurd? Finally, what are the implications of Camus' absurdity to philosophy and to life in general? This work will adopt expository and analytic methodological approaches. Here we shall with a detailed and deep reflective inquiry expose the place of absurdity in Camus' philosophy in order to fully understand his understanding of life.

There is an intrinsic desire and striving for perfection in a every single rational being. This is as a result of man's obvious discovery of some lack in every individual person. Even though every individual is unique, yet no single person exhausts humanity but rather participates in it. Consequently, man's striving for relationship is as a result of this his nature. Invariably, man is an incomplete entity, and as such has a destiny to shape. In any given essence in the sensible material order, there are many individuals who though numerically distinct, participate in the same essence. Meanwhile, the person of plurality indicates that no single individual can exhausts the essential perfection. It will be appropriate, therefore, to posit that God through whom everything exists and is sustained ought to be and is actually the perfection of all that is. The wonder or the mystery of our being is fulfilled and surpassed only by the splendour and joy of our coming to life in God. Man, therefore, struggles for this splendour through his threefold relationship with the world/things, fellowmen and finally with God. It is in the de-materialization and spiritualization of this relationship that man comes into deep and permanent union with the Thou in whose presence everything is endowed with meaning. The researcher primarily uses the method of philosophical reasoning and presentation to achieve the purpose of the research.

The contemporary man is gradually and systematically, though unknowingly becoming so mechanical and headstrongly wallowing deeply into the quagmire of a total oblivion of his own being. Consequently, the contemporary technolization and scientificalization of the present human society has necessarily estranged man from God and from his own very self. Invariably, life is becoming more mechanical and meaningless, and disjointedness of the contemporary man has equally affected his way of conceiving reality in general. It is this pitiable condition of man the present disjointed and fragmented society that has around the researcher's interest into reflecting on the anthropologico-metaphysical reflection on the being of man. Man as being is a profound mystery. As a mystery, man cannot be fully and comprehensively understood. The knowledge of man is over and above man himself, even though the knowledge of man is not against human comprehension nor does it destroy human reasoning. It is in the anthropological question of the being of man that the metaphysics of God emerged. For man to comprehensively understand his very being, he has first to become God, for it is God alone who knows man through and through. Even man's unformed flame is known by him. Hence, it is only in relation to God that man can meaningfully discover himself understand his own very being. It is this mystery of the being of man that the writer attempts to unravel in this work. The researcher primarily employed the philosophical method of critical reflection as a means to achieve this goal. Man as a created being, on the basis of metaphysical principle of finality, is driving on as well as sustained by its metaphysical and meta-psychical desire to see God.

The notion of man is at the center of all human problems. Obviously, every philosophy, every religion, every culture, has to take up some position here because, all has a notion particular to them with regards to the notion of man. Thus, we shall in this work, bring out the Igbo notion of the human person—the most paradoxical of all realties. The foremost significance of this work is to respond to the need of a more documented idea on the concept of man as the centre of Igbo Ontological order through the philosophical analysis of the past and present experiences of the Igbo man in his universe; and by all means contribute to knowledge and scholarship by provoking more serious thought on this subject and serving as a meaningful point of reference for anyone who wishes to carry out further researches on the subject. Using the evaluative, analytic, historical and critical research methods, this research work advances the thesis that in Igbo world-view man is conceived as the centre of Igbo Ontological order.

The most prominent essence of this work is centred on the need for a more documented idea on the concept of reality in Igbo Ontology and by all means, helps to bring about profound knowledge and, therefore, contribute to scholarship. Admittedly, by philosophically analysing the past and the present practical contact with and observations of facts or events which leave serious impressions on the Igbo man in his universe, which is the main standpoint within which reality is analyzed in this project, one hopefully geared toward achieving to some extent the conclusions for the emergent African philosophy that goes over and above the Igbo tribal milieu. To this end, any student who wishes to carry out more studies on the concept of the reality in Igbo Ontology will invariably find this research work very expedient. It will serve as a valuable starting point or reference point. If this goal of provoking and inspiring further thoughts and studies on this subject matter is achieved, then the research endeavours would not be in vain. A qualitative research design was adopted for this study. We made use of data gotten from available literatures, unpublished essays, doctoral theses, journal articles and magazines. This thesis adopted the evaluative, analytic, historical and critical research approaches as means to achieve the objectives of the study.