The section’s final chapter examines the relation between philosophy, poetry, and criticism, revisiting a number of concepts introduced in previous chapters, including the development of a historical imagination and of organicist ideas of nature and culture, the new interest in aesthetics as a moral source, and the rise of sensibility as a challenge to disembodied reason. All of these contributed to a sense of crisis inherent to Enlightenment itself. It first reads the English poets Thomas Gray and Edward Young, traditionally seen as precursors of European Romanticism, alongside Kant’s First Critique to show how the philosopher sought to save reason from Hume’s scepticism by making it the product of a shared knowledge based on nature rather than book learning. the chapter then explains how the notion of ideas as historically and linguistically mediated emerged out of Vico, Rousseau, and Kant, giving particular attention to the Genevan philosopher’s social thought. The last part examines the Kant-Herder controversy, which brought to a crisis key tensions in late-Enlightenment culture between critical reason and a direct, lyrical insight into natural causality. The latter was dismissed by Kant as a dangerous form of ‘genius-cultism’ that lent itself to revolutionary fanaticism.

Chapter 4 explores Kant’s theory of genius. The chapter avoids the well-discussed question about whether or why Kant denied that scientific activity requires or displays genius. It instead asks whether, in Kant’s view, genius can produce original nonsense. Is taste a component of genius, or does taste impose constraints on genius as if from the outside? The chapter maintains that Kant takes up two distinct conceptions of genius, the thin and the thick. Both conceptions can be found in Kant’s early thoughts about genius. When the two notions are retained in the third Critique, it creates internal tensions.

Japá is a Yoruba word that translates as ‘run away’. The word has become part of young Nigerian’s lexicon, defining the desire that many have to experience a new life abroad. Perceptions are that much of the country is looking to leave but the number of African immigrants is vastly overestimated. The share of Africans living abroad has barely increased since the 1960s. In 2017 of the 258 million international migrants worldwide, around 14 per cent of the total were African, equal to just under 3 per cent of the continent’s population. In the same year, 61 million international migrants were European, constituting almost 12 per cent of the population. In the main it is talented Nigerians that are leaving the country. Nigeria sends the largest number of African students abroad – some 95,000 – and ranks fifth in the world in terms of overall number of students in foreign study. Those that do leave continue to have a significant impact on their home nation, not least financially. For four consecutive years, official remittances from diaspora Nigerians have exceeded the country’s oil revenues. And many young African migrants are now seeking to return home and be part of the continent’s renaissance.

Young Nigerians feel the world is progressing towards a better future. New and transformational forces – including access to technology and growing urbanisation – are reshaping lifestyles, life choices, economic opportunities, values and culture. For the Soro Soke generation, leveraging the Fourth Industrial Revolution is not about copying traditional approaches from the West but conceiving, creating and delivering entirely new, pan-African opportunities. Entrepreneurial at heart, this generation is focused on turning problems into business opportunities and does so with a sense of social justice. This cohort evidences a real sense of community. It has a ‘we’re in this together’ mentality that encompasses everything from improving wealth and opportunity, to accessing power and even breaking down gender stereotypes. Young Nigerians recognise the need for change and social media is empowering them to speak out and realise that change. In the search for equality, security and more opportunity, they are using social media to disrupt the status quo and fight for better governance. This generation stands at the brink of materialising a demographic dividend that is set to change not only the quality of their opportunities but also to reposition the continent’s place in global affairs.

Young Nigerians feel the world is progressing towards a better future. New and transformational forces – including access to technology and growing urbanisation – are reshaping lifestyles, life choices, economic opportunities, values and culture. For the Soro Soke generation, leveraging the Fourth Industrial Revolution is not about copying traditional approaches from the West but conceiving, creating and delivering entirely new, pan-African opportunities. Entrepreneurial at heart, this generation is focused on turning problems into business opportunities and does so with a sense of social justice. This cohort evidences a real sense of community. It has a ‘we’re in this together’ mentality that encompasses everything from improving wealth and opportunity, to accessing power and even breaking down gender stereotypes. Young Nigerians recognise the need for change and social media is empowering them to speak out and realise that change. In the search for equality, security and more opportunity, they are using social media to disrupt the status quo and fight for better governance. This generation stands at the brink of materialising a demographic dividend that is set to change not only the quality of their opportunities but also to reposition the continent’s place in global affairs.

Japá is a Yoruba word that translates as ‘run away’. The word has become part of young Nigerian’s lexicon, defining the desire that many have to experience a new life abroad. Perceptions are that much of the country is looking to leave but the number of African immigrants is vastly overestimated. The share of Africans living abroad has barely increased since the 1960s. In 2017 of the 258 million international migrants worldwide, around 14 per cent of the total were African, equal to just under 3 per cent of the continent’s population. In the same year, 61 million international migrants were European, constituting almost 12 per cent of the population. In the main it is talented Nigerians that are leaving the country. Nigeria sends the largest number of African students abroad – some 95,000 – and ranks fifth in the world in terms of overall number of students in foreign study. Those that do leave continue to have a significant impact on their home nation, not least financially. For four consecutive years, official remittances from diaspora Nigerians have exceeded the country’s oil revenues. And many young African migrants are now seeking to return home and be part of the continent’s renaissance.

This chapter explores ageism and prejudice against age as revealed in our language. We look at childism/adultism, middle age, and intergenerational battles of Boomers vs. Millennials. We discuss the way we talk about growing older. We investigate stereotypes and negative attitudes toward age and ageing, ageism in the workplace, and consider ageism as an intersectional form of discrimination that will ultimately affect us all.