Expanding motivations for global justice: A dialogue between public Christian social ethics and Ubuntu ethics as Afro-communitarianism

Faced with the ongoing tragedy of poverty, ethicists call for effective measures of global justice to set up just institutional structures. Their arguments for a transnational obligation to help however remain contested, one of the main reasons for that being the lack of motivational support for trans-national visions of global justice. This articles suggests that the debate will gain new and helpful insights if it studies the motivational mechanisms at work in the dominant religious and cultural traditions, asking: How do these particular traditions conceive of social justice; how do they motivate their adherents to extend solidarity? And how can the similarities surfacing in their motivational strategies be informative for the quest to devise a motivationally saturated account of global justice? The article demonstrates the potential of such an concrete-universal discourse in an exemplary manner by staging a dialogue between public Christian Social Ethics and African Ubuntu Ethics.     

Ubuntu and Freedom of Expression

This article critically addresses the view that ubuntu values limiting freedom of expression to what elders find agreeable. I present a heterogeneous argument in favor of an attractive conception of ubuntu that values individuals by investing in the worth of community. I assume that socioeconomic development is directly related to the extent to which people are granted freedom of expression. The point is that freedom of expression enables everyone to be respected and governed in ways that are associated with the establishment of communities where everyone can be the most they can be.     

In Search of Life-Wisdom: Ubuntu,EnvironmEntity and Technology

This article contends that technology has evolved into a fundamental theo-philosophical category. Acknowledging the intricacy of technology, it advocates for an exploration of indigenous philosophies to cultivate 'response-ability' wisdom. The concept of environmEntity is introduced as an alternative to the traditional understanding of the environment, representing a vibrant and living world. Rooted in ubuntu sensibilities, environmEntity becomes a multi-nature locus that fosters empathy and recognises inclusive differences as expressions of the same ultimate life. By integrating the wisdom from Christ's dual natures and ubuntu's relationality, the article proposes a comprehensive and empathic life wisdom to address contemporary challenges and promote a sustainable and interconnected future.     

The Bewaji,Van Binsbergen and Ramose debate on Ubuntu

Abstract

What follows is a discussion, in three parts, of the African concept of ubuntu and related issues. In the first part of the discussion J.A.I. Bewaji assesses an essay by W.M.J. van Binsbergen on Ubuntu and the Globalisation of Southern African Thought and Society (2001). In the second part Bewaji reviews M.B. Ramose’s African Philosophy through Ubuntu (2002). And in the third part Ramose responds to both Bewaji and Van Binsbergen. Although Ramose disagrees with some of Bewaji’s comments and interpretations - especially with regard to the thesis on which ubuntu is, according to the former, founded (i.e. “that ontology proper is a rheology”) - both Bewaji and Ramose agree that Van Binsbergen’s critique of ubuntu philosophy, and specifically of Ramose’s explication thereof; is untenable.     

Ubuntu and the modern society

The incompatibility school of thought maintains that ubuntu is incompatible with modern society’s politico-juridical order and neoliberal economic system that promotes individualism and unequal distribution of wealth in the context of economic marginalisation and severe impoverishment of the black African majority. Furthermore, the postcolonial state tends to undermine the common good of society. The pro-ubuntu camp maintains that ubuntu is relevant as a normative ethical concept and as the underlying moral framework of reconciliatory politics of South Africa’s rainbow nation. I will show that the limitation of ubuntu due to its application in the framework of liberal constitutional democracy and neoliberal “global institutional order” that serve the interests of global capital and at the same time undermine the economic interests of impoverished black Africans requires ubuntu normative ethical theory to establish an understanding of a rearrangement of the “global institutional order” in a way which fits ubuntu. This work is novel as I appropriate Metz’s understanding of ubuntu as a normative ethical theory to show the importance and the nature of the realignment of the “global institutional order” to ubuntu in a way which promotes the common good of the global community of human beings.     

In Defence of Ubuntu

The article defends ubuntu against the assault by Enslin and Horsthemke (Comp Educ 40(4):545–558, 2004). It challenges claims that the Africanist/Afrocentrist project, in which the philosophy of ubuntu is central, faces numerous problems, involves substantial political, moral, epistemological and educational errors, and should therefore not be the basis for education for democratic citizenship in the South African context. The article finds coincidence between some of the values implicit in ubuntu and some of the values that are enshrined in the constitution of South Africa and that on that basis argues that ubuntu has the potential to serve as a moral theory and a public policy. The educational upshot of this article’s argument is that South Africa’s educational policy framework not only places a high premium on ubuntu, which it conceives as human dignity, but it also requires the schooling system to promote ubuntu-oriented attributes and dispositions among the learners. The article finds similarities between ubuntu and bildung, whose key advocates, among others was German scholar and intellectual Wilhelm von Humboldt. It argues that it would be ethnocentric, and indeed silly to suggest that the ubuntu ethic of caring and sharing is uniquely African when some of the values which it seeks to promote can also be traced in various Eurasian philosophies.     

Determinism, possibility, and ethics

This essay reexamines the age-old "determinism-free will" problem from a psychoanalytic perspective. The first section recapitulates the author's (1985) earlier argument on the nature of causation in psychoanalysis; the second part examines the compatibility of determinism and freedom; and the final section looks at the ethical ramifications of the issues at hand. The author exposits his adherence to universal determinism and attempts to answer the question, "What sort of possibility and ethics are permitted in a deterministic universe?"     

Aids,myth, and ethics

The present paper is a commentary on an article by Larry Churchill [1]. Churchill has argued that the negative attitudes and adverse behavior we commonly encounter in connection with (suspected) AIDS patients may be understood in terms of a dualistic myth inspiring a ritual avoidance of dirt, of dirt as something that does not belong to a clean world order. The deep-seated mythical character of attitudes and behavior here makes them less accessible to the kind of rational argument commonly employed in ethics. Churchill also proposes a remedy for the (morally outrageous) dualistic mythical-ritual behavior he has focused — a remedy that may be overly intellectualistic.Three further comments are made: on the metaphorical meaning of myth, on a reductionist tendency in Churchill's deep-looking project, and on an ethically crucial ambiguity in the meaning of the other person's otherness. These (mildly critical) comments do not, however, detract from a positive overall evaluation of Churchill's basic idea that we will understand more about adverse attitudes and behavior in connection with AIDS if we think in terms of myth, ritual, dirt, and cleanliness.     

Biotechnology,ethics and education

Fundamental differences between current and past knowledge in the field of biotechnology mean that we now have at our disposal the means to irreversibly change what is meant by ‘human nature’. This paper explores some of the ethical issues that accompany the (as yet tentative) attempt to increase scientific control over the human genetic code in what amounts to a diminishing of difference and the reduction of human life to scientific explanations at the expense of spiritual, cultural and communal considerations. Within such a limited view, the critical role of education is reduced in favour of promoting psychological efficiency, with the possibility of accelerating learning and increasing intellectual capacity through genetic manipulation. A major concern expressed in the paper is the fine line between corrective therapy and psychological enhancement: Who should be defining the normal range of human difference? And what degree of caution should be required in redesigning future generations? The unknown dangers inherent in the (perhaps irreversible) application of genetic technology to human life suggests that current precautions may not go far enough in recognising that education is a contestable field.     

In Defence of an Autocentric Account of Ubuntu

Abstract

This response to Thaddeus Metz’s “Toward an African Moral Theory” engages with his discussion of an autocentric, or “self-development” account of ubuntu as a morally normative theory. It is argued that an autocentric ubuntu, sharing certain strategies available to eudaimonist ethics, is both more plausible and more attractive than Metz suggests, particularly in that it engages directly with the immoralist (amoralist).     

The Notion of Ubuntu and Communalism in African Educational Discourse

The notion of ubuntu and communalism is of great importance in anAfrican educational discourse, as well as inAfrican Philosophy of Education and in Africanphilosophical discourse. Ubuntu is aphilosophy that promotes the common good ofsociety and includes humanness as an essentialelement of human growth. In African culture the community always comesfirst. The individual is born out of and intothe community, therefore will always be part ofthe community. Interdependence, communalism, sensitivity towards others and caring for others are all aspects of ubuntu as a philosophy of life (Le Roux, 2000, p. 43). The community and belonging to acommunity is part of the essence of traditionalAfrican life. Philosophy of life and Philosophyof Education, thus, go together, because aphilosophy of life helps to identify the goalsand purposes that a particular society holdsdear. Humanness is very important in Africanphilosophy in the sense of seeing human needs,interests and dignity as fundamental to humanexistence and therefore it will also beimportant in African Philosophy of Education(Letseka, 2000, p. 182). According to Letseka(2000, p. 186) nobody is born with botho orubuntu– these are communally acceptedand desirable ethical standards that a personacquires throughout his/her life and thereforeeducation also plays a very important role intransferring the African philosophy of life.     

Rhetoric, technical writing, and ethics

Many outside science and engineering, especially social scientists and “rhetoricians”, claim that rhetoric, “the art of persuasion”, is an important part of technical communication. This claim is either trivial or false. If “persuasion” simply means “effective communication”, then, of course, rhetoric is an important part of technical communication. But, if “persuasion” has anything like its traditional meaning (a specific art of winning conviction), rhetoric is not an important part of technical communication; indeed, its use in technical communication would be unethical. [By] an advocate is meant one whose business it is to smooth over real difficulties, and to persuade where he cannot convince. —Thomas Henry Huxley, Man’s Place in Nature ^{1 (p. 238)} As a profession, engineers frown on persuasiveness and find it suspect. —Dorothy A. Winsor, Writing Like an Engineer ^{2 (p. 12), A} Michael Davis’s research interests are in the areas of engineering ethics and the social contract. Recent published books include Thinking Like an Engineer, 1998, Oxford, and Ethics and the University, 1999, Routledge.