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ManyNigerian intellectuals have persisted in their enthusiasm for a socialist revolution. Historians, political scientists, sociologists, economists, novelists, and playwrights in the universities have presented a Marxist critique of the political economy and society, and variously sought to provide a socialist solution to the multiple ills of their country. For example, in November 1985, Tunji Braithwaite was insisting that 'socialism is the way out' of the political and economic impasse besetting the nation, while Krees Imodibie was claiming that the Nigerian social ethos expressed the essential precepts of socialism. Even the National Political Bureau appointed in 1986 by President Ibrahim Babangida to devise the blueprint of a civilian government for the 1990s recommended, albeit rejected by the Armed Forces Ruling Council, 'that Nigeria should adopt a socialist socio-economic system'.

Next to Hegel and Nietzsche, Fichte is the German philosopher most frequently blamed as one of the principal inspirers of the National Socialist ideologies of state despotism and the superiority of the German people. Indeed, it is not difficult to find in Fichte's work any number of passages which might be interpreted in such a way as to corroborate these views. In the writings of his middle period, around 1800, Fichte arrives at a despotism of reason which in its practical application might be even more consistently restraining than the rule of our modern dictators. In his programmatic speeches for the restoration of the German nation, he ascribes to his people a divine mission which has shocked many of his interpreters. Therefore we cannot be surprised that historians who, in accordance with the demands of their profession, lay more stress on the effects of thoughts and actions than on the intentions which motivate them, attribute to Fichte a good share of responsibility for the ideology of the National Socialist party and its hold on the German people. Yet these historians are right only with regard to the external form, while the intended aims of the two systems of thought are diametrically opposed to one another.On the whole, Fichte is a moral idealist whose principal concerns are the political and inner freedom of the individual, the right and duty of the individual to contribute his best to the welfare and the cultural progress of his nation, the independence of all nationalities, social security, and an acceptable standard of living for every human being. These demands are based on a genuine respect for the dignity of man and the desire to contribute to the rule of humanitarian values in all human relations. The National Socialist, on the contrary, is fundamentally an egotistic materialist, a ruthless Herrenmensch, with a deep-rooted contempt for freedom, equality, and all humanitarian values.