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  1. Samuel O. Abogunrin (1989). Ethics in Yoruba Religious Tradition. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.
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  2. Mireille Affa'A. Mindzie (2010). Intervention and Protection in African Crisis Situations: Evolution and Ethical Challenges. Criminal Justice Ethics 29 (2):174-193.
  3. J. C. A. Agbakoba (2005). An Evaluation of Theophilus Okere's Conception of the Place of African Traditional Values in Contemporary African Societies. In Theophilus Okere, J. Obi Oguejiofor & Godfrey Igwebuike Onah (eds.), African Philosophy and the Hermeneutics of Culture: Essays in Honour of Theophilus Okere. Distributed in North America by Transaction Publishers.
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  4. Kwame Akonor (2010). Assessing the African Union's Right of Humanitarian Intervention. Criminal Justice Ethics 29 (2):157-173.
  5. John K. Ansah (1989). The Ethics of African Religious Tradition. In S. Cromwell Crawford (ed.), World Religions and Global Ethics. Paragon House Publishers.
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  6. Kwame Anthony Appiah (2007). Cosmopolitanism: Ethics in a World of Strangers. W.W. Norton & Co.
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  7. Kwame Anthony Appiah (1996). Reconstructing Racial Identities. Research in African Literatures 27 (3):58-72.
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  8. Kwame Anthony Appiah (1996). Race, Culture, Identity: Misunderstood Connections. The Tanner Lectures on Human Values 17:51-136.
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  9. Kwame Anthony Appiah (1986). Racism and Moral Pollution. Philosophical Forum 18 (2-3):185-202.
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  10. Rebecca Bamford (2007). Nietzsche and Ubuntu. South African Journal of Philosophy 26 (1):85-97.
    Here I argue that aspects of Nietzsche's thought may be productively compared with the role played by the concept of ubuntu in talk of cultural renaissance in South Africa. I show that Nietzsche respects and writes for humanity conceived of in a vital sense, thereby imagining a sense of authenticity that may prove significant to talk of cultural renaissance in South Africa. I question the view that Nietzsche is an individualist, drawing on debate between Conway (1990) and Gooding-Williams (2001), concerning (...)
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  11. Elias K. Bongmba (2001). Fabian and Levinas on Time and the Other: Ethical Implications. Philosophia Africana 4 (1):7-26.
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  12. Johann Broodryk (2010). Africa is Best. Ubuntu School of Philosophy.
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  13. Johann Broodryk (2007). Understanding South Africa: The Ubuntu Way of Living. Ubuntu School of Philosophy.
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  14. John Chukwuemeka Ekei (2005). The Challenges of African Moral Heritage : The Igbo Case. In Theophilus Okere, J. Obi Oguejiofor & Godfrey Igwebuike Onah (eds.), African Philosophy and the Hermeneutics of Culture: Essays in Honour of Theophilus Okere. Distributed in North America by Transaction Publishers.
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  15. Parker English & Nancy Steele Hamme (1996). Using Art History and Philosophy to Compare a Traditional and a Contemporary Form of African Moral Thought. Journal of Social Philosophy 27 (2):204-233.
  16. Benjamin Ike Ewelu (ed.) (2011). Philosophical Reflections on the Common Good in Africa. Delta Publications.
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  17. Lisa Forman (2005). Ensuring Reasonable Health: Health Rights, the Judiciary, and South African HIV/AIDS Policy. Journal of Law, Medicine and Ethics 33 (4):711-724.
  18. Pieter J. Fourie (2008). Moral Philosophy as the Foundation of Normative Media Theory : Questioning African Ubuntuism as a Framework. In Stephen J. A. Ward & Herman Wasserman (eds.), Media Ethics Beyond Borders: A Global Perspective. Heinemann.
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  19. Augustine Frimpong-mansoh (2008). Culture and Voluntary Informed Consent in African Health Care Systems. Developing World Bioethics 8 (2):104-114.
    This paper discusses how to apply a collective decision model of the principle of voluntary informed consent in African communitarian culture, in a culturally sensitive way, in order to protect research candidates from potential exploitations and abuses. Dismissing cultural and ethical skepticism surrounding the global application of the principle of voluntary informed consent, the paper ultimately concludes that international collaboration on diagnostic and therapeutic medical research in Africa, especially HIV vaccine trials, is a moral imperative.
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  20. Christine Gichure (2000). Fraud and the African Renaissance. Business Ethics 9 (4):236–247.
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  21. David Theo Goldberg (2001). Response to Naomi Zack. Philosophia Africana 4 (1):69-72.
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  22. Kwame Gyekye (1988). The Unexamined Life: Philosophy and the African Experience. Ghana Universities Press.
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  23. Rebecca Hardin (2010). Narrative, Humanity, and Patrimony in an Equatorial African Forest. In Ilana Feldman & Miriam Iris Ticktin (eds.), In the Name of Humanity: The Government of Threat and Care. Duke University Press.
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  24. Hans Haselbarth (1976). Christian Ethics in the African Context. Daystar Press.
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  25. Mark Heywood & John Shija (2010). A Global Framework Convention on Health: Would It Help Developing Countries to Fulfil Their Duties on the Right to Health? A South African Perspective. Journal of Law, Medicine and Ethics 38 (3):640-646.
    This article argues from a South African perspective that national experience in attempting to fulfil the right to health supports the need for an international framework. Secondly, we suggest that this framework is not just a matter of good choice or even of justice but of a direct legal duty that falls on those states that have consented to operate within the international human rights framework by ratifying key treaties such as the International Covenant on Economic Social and Cultural Rights (...)
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  26. Iii Holmes Rolston (1992). South African Environments Into the 21st Century. Environmental Ethics 14 (1).
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  27. Lyn Horn (2007). Research Vulnerability: An Illustrative Case Study From the South African Mining Industry. Developing World Bioethics 7 (3):119–127.
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  28. Polycarp Ikuenobe (1998). Moral Education and Moral Reasoning in Traditional African Cultures. Journal of Value Inquiry 32 (1):25-42.
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  29. Edmund Ilogu (1974). Christian Ethics in an African Background: A Study of the Interaction of Christianity and Ibo Culture. Brill.
  30. Janine Jones (2004). The Impairment of Empathy in Goodwill Whites for African Americans. In George Yancy (ed.), What White Looks Like: African-American Philosophers on the Whiteness Question. Routledge.
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  31. Peter Kanyandago (2000). From Scarcity to Abundance: Reflections on Using African Values to Combat Fraud. Business Ethics 9 (4):248–258.
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  32. Maulana Karenga (2004). Maat, The Moral Ideal in Ancient Egypt: A Study in Classical African Ethics. Psychology Press.
    This work is a critical examination of Maat, the moral ideal in ancient Egypt. It seeks to present Maat in the language of modern moral discourse while at the same time preserving and building on its distinctiveness as a moral ideal capable of inspiring and maintaining ethical philosophic reflection. The effort here is one of both interpretation and transmission of an ethical tradition, a project in which tradition is seen not simply as a precondition and process in which one comes, (...)
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  33. L. D. Keita (2001). A Reply to Ikuenobe: Moral Education and Moral Reasoning in Traditional African Cultures. [REVIEW] Journal of Value Inquiry 35 (1):113-117.
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  34. Workineh Kelbessa (2009). African Philosophy of Sex and the Hiv/Aids Epidemic. In Jinfen Yan & David E. Schrader (eds.), Creating a Global Dialogue on Value Inquiry: Papers From the Xxii Congress of Philosophy (Rethinking Philosophy Today). Edwin Mellen Press. 93-119.
    The aim of this study is to undertake an in-depth conceptual and ethical analysis of African philosophy of sex and the HIV/AIDS epidemic in Africa by taking the Oromo of Ethiopia as an example. The continent with just 10% of the world’s population is home to over 70% of the world’s HIV/AIDS infection. HIV/AIDS is a social, economic, demographic and moral problem as well as a health care issue. Some scholars hypothesise that the unique nature of African sexuality, sexual promiscuity, (...)
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  35. H. W. Kinoti (2010). African Ethics: Gĩkũyũ Traditional Morality. Rodopi.
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  36. Frank M. Kirkland (2004). The Problem of the Color Line: Normative or Empirical, Evolving or Non-Evolving. Philosophia Africana 7 (1):57-82.
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  37. Samuel Waje Kunhiyop (2004). African Christian Ethics. Baraka Press.
    Introduction to the study of African Christian ethics -- Foundations of contemporary African ethics -- Foundations of Western ethics -- Foundations of Christian ethics -- Foundations of African Christian ethics -- Applying African Christian ethics -- Church and state -- War and violence -- Strikes -- Poverty -- Corruption -- Fund-raising -- Procreation and infertility -- Reproductive technologies -- Contraception -- Polygamy -- Domestic violence -- Divorce and remarriage -- Widows and orphans -- Rape -- Incest -- Prostitution and sex (...)
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  38. Safro Kwame (1983). Doin' Business in an African Country (Business Ethics and Capitalism in a Poor Country). Journal of Business Ethics 2 (4):263 - 268.
    The African business practice of kalabuleism, like capitalism, has at the basis of its business ethics, the belief that it is not wrong to maximise profits. Any system of distribution or marketing that permits businessmen and women to maximise profits in the sale or distribution of basic goods that are in short supply is bound to aggravate the situation for an already starving people such as are to be found in Africa. The adoption of wholesale capitalism in conditions of acute (...)
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  39. Bolatito Lanre-Abass (2008). The Crisis of Leadership in Nigeria and the Imperative of a Virtue Ethics. Philosophia Africana 11 (2):117-140.
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  40. Michel Lejeune & Philipp Rosemann (eds.) (1996). Business Ethics in the African Context Today: Proceedings of the International Conference Held at Uganda Martyrs University, Nkozi, 9-12 September 1996. [REVIEW] Konrad Adenauer Foundation.
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  41. H. P. P. Lotter (2000). The South African Constitution Requires Men to Be Feminist. Koers 65 (4).
    Can a man be a feminist? If so, what would it mean? I want to participate in a dialogue between women and men on how to accommodate women’s moral concerns. I propose that the fundamental values of justice embodied in the South African constitutional democracy require men to be feminist. These values provide the best safeguard of the important interests and values of both women and men. Men who accept these values can support the main concerns of feminism. The implications (...)
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  42. George R. Lucas Jr (1990). African Famine: New Economic and Ethical Perspectives. Journal of Philosophy 87 (11):629-641.
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  43. David W. Lutz (2009). African "Ubuntu" Philosophy and Global Management. Journal of Business Ethics 84 (3):313 - 328.
    In our age of globalization, we need a theory of global management consistent with our common human nature. The place to begin in developing such a theory is the philosophy of traditional cultures. The article focuses on African philosophy and its fruitfulness for contributing to a theory of management consistent with African traditional cultures. It also looks briefly at the Confucian and Platonic-Aristotelian traditions and notes points of agreement with African traditions. It concludes that the needed theory of global management (...)
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  44. Peter Madsen (1988). Comments on Kenneth M. Bond, “to Stay or to Leave: The Moral Dilemma of Divestment of South African Assets”. Journal of Business Ethics 7 (1-2):19 - 21.
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  45. John Mtyuwafhethu Mafunisa (2008). Ethics, African Societal Values and the Workplace. In Ronald Nicolson (ed.), Persons in Community: African Ethics in a Global Culture. University of Kwazulu-Natal Press.
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  46. Nicole Mamotte, Douglas Wassenaar, Jennifer Koen & Zaynab Essack (2010). Convergent Ethical Issues in HIV/AIDS, Tuberculosis and Malaria Vaccine Trials in Africa: Report From the WHO/UNAIDS African AIDS Vaccine Programme's Ethics, Law and Human Rights Collaborating Centre Consultation, 10-11 February 2009, Durban, South Africa. [REVIEW] BMC Medical Ethics 11 (1):3-.
    BackgroundAfrica continues to bear a disproportionate share of the global HIV/AIDS, tuberculosis (TB) and malaria burden. The development and distribution of safe, effective and affordable vaccines is critical to reduce these epidemics. However, conducting HIV/AIDS, TB, and/or malaria vaccine trials simultaneously in developing countries, or in populations affected by all three diseases, is likely to result in numerous ethical challenges.MethodsIn order to explore convergent ethical issues in HIV/AIDS, TB and malaria vaccine trials in Africa, the Ethics, Law and Human Rights (...)
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  47. Thaddeus Metz (forthcoming). How the West Was One: The Western as Individualist, the African as Communitarian. Educational Philosophy and Theory.
    There is a kernel of truth in the claim that Western, and especially Anglo-American-Australasian, normative philosophy, including that relating to the philosophy of education, is individualistic; it tends to prize properties that are internal to a human being such as her autonomy, rationality, pleasure, desires, self-esteem, self-realization and virtues relating to, say, her intellect. One notable exception is the idea that students ought to be educated in order to be (world) citizens, participants in a democratic and cosmopolitan order, but, compared (...)
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  48. Thaddeus Metz (2013). The Western Ethic of Care or an Afro-Communitarian Ethic?: Finding the Right Relational Morality. Journal of Global Ethics 9 (1):77-92.
    In her essay ‘The Curious Coincidence of Feminine and African Moralities’ (1987), Sandra Harding was perhaps the first to note parallels between a typical Western feminist ethic and a characteristically African, i.e., indigenous sub-Saharan, approach to morality. Beyond Harding’s analysis, one now frequently encounters the suggestion, in a variety of discourses in both the Anglo-American and sub-Saharan traditions, that an ethic of care and an African ethic are more or less the same or share many commonalities. While the two ethical (...)
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  49. Thaddeus Metz (2013). Questioning African Attempts to Ground Ethics on Metaphysics. In John Bewaji & Elvis Imafidon (eds.), Ontologized Ethics: New Essays in African Meta-Ethics. Rowman & Littlefield Publishers. 189-204.
    In the literature on African moral philosophy, it is common to find normative conclusions about the way we ought to act directly drawn from purported metaphysical facts about the nature of ourselves and the world. For example, Kwame Gyekye, the most influential sub-Saharan political philosopher, attempts to defend moderate communitarianism, roughly the view that agents have strong duties to support others in ways that do not violate human rights, by contending that it follows from the dual nature of the self (...)
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  50. Thaddeus Metz (2013). African Ethics. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Blackwell. 129-38.
    I critically discuss contemporary work in African, i.e., sub-Saharan, moral philosophy that has been written in English. I begin by providing an overview of the profession, after which I consider some of the major issues in normative ethics, then discuss a few of the more noteworthy research in applied ethics, and finally take up the key issues in meta-ethics. My aim is to highlight discussions that should be of interest to an ethicist working anywhere in the world, focusing on ideas (...)
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