The major aim and leitmotif of this paper is to highlight the Nigerian society and its diverse, multi-cultural and pluralist composition--a society which has experienced in the last fifty years, and is still experiencing fantastic and tremendous signs of growth in democracy, but which is also almost unsure of the right path and the correct decision to make to attain the expected height in all facets of national development, especially education as it relates to religious awareness. Apart from the observable and undeniable general educational backwardness, there is a huge lacuna in the area of dialogical encounter between the various ethnic, cultural, and religious groups constituting the country as a nation. Even the academia and the law enforcement agencies seem not actually well-prepared for the task of enlightening and guiding the populace on how to live together in a pluralist society like Nigeria. Pluralism should not be understood to mean godlessness or irreligiosity. On the contrary, this is because Nigerians are deeply religious. Rather, in the language of Martin Buber, there is a complete failure of the fundamental principle of the dialogical encounter based on the "I-Thou" relationship of considering each other as human persons. There is a failure of this principle, not only in relation to adults and communities, but especially in its relationship to the education of the child and the youth who constitute the future leaders of the society. This paper will consider the possible causes of this great lack in the proper education of the child and the youth in Nigeria, as well as proffering possible suggestions and solution as a way forward. The paper seeks a philosophical basis for the development of education in Nigeria because of the perennial adage which states that philosophy is the teacher of life (Philosophia vitae magistra est).