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  1. Education Versus Screening: The Use of Capacity to Consent Tools in Psychiatric Genomics.Camillia Kong, Mehret Efrem & Megan Campbell - forthcoming - Journal of Medical Ethics:medethics-2019-105396.
    Informed consent procedures for participation in psychiatric genomics research among individuals with mental disorder and intellectual disability can often be unclear, particularly because the underlying ethos guiding consent tools reflects a core ethical tension between safeguarding and inclusion. This tension reflects important debates around the function of consent tools, as well as the contested legitimacy of decision-making capacity thresholds to screen potentially vulnerable participants. Drawing on human rights, person-centred psychiatry and supported decision-making, this paper problematises the use of consent procedures (...)
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  • An African Theory of Moral Status: A Relational Alternative to Individualism and Holism.Thaddeus Metz - 2012 - Ethical Theory and Moral Practice 15 (3):387-402.
    The dominant conceptions of moral status in the English-speaking literature are either holist ndividualist, neither of which accounts well for widespread judgments that: animals and humans both have moral status that is of the same kind bud but different in degree; even a severely mentally incapacitated human being has a greater moral status than an animal with identical internal properties; and a newborn infant has a greater moral status than a mid-to-late stage foetus. Holists accord no moral status to any (...)
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  • Neither Parochial nor Cosmopolitan: Cultural Instruction in the Light of an African Communal Ethic.Thaddeus Metz - 2019 - Education as Change 23:1-16.
    What should be the aim when teaching matters of culture to students in public high schools and universities in Africa? One, parochial approach would focus exclusively on imparting local culture, leaving students unfamiliar with, or perhaps contemptuous of, other cultures around the world. A second, cosmopolitan approach would educate students about a wide variety of cultures in Africa and beyond it, leaving it up to them which interpretations, values, and aesthetics they will adopt. A third way, in between these two, (...)
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  • Moderate Communitarianism and the Idea of Political Morality in African Democratic Practice.Hasskei M. Majeed - forthcoming - Diametros.
    This paper explores how moderate communitarianism could bring about a greater sense of political morality in the practice of democracy in contemporary Africa. Moderate communitarianism is a thesis traceable to Kwame Gyekye, the Akan philosopher. This thesis is a moderation of the infl uence of the community in the Akan, an African social structure. In ensuring good political morality in the Akan, and therefore the African community, Gyekye proposes moral revolution over the enforcement of the law. I perform two main (...)
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  • What Africa Can Bring to the World.Thaddeus Metz - forthcoming - In Tayeb Chenntouf (ed.), General History of Africa, Volume 9: Global Africa. UNESCO. pp. ch. 22.
    This chapter expounds relational values characteristic of indigenous Africa and considers how they might usefully be adopted when contemporary societies interact with each other. Specifically, it notes respects in which genuinely human or communal relationship has been missing in the two contexts of globalization and international relations, and suggests what a greater appreciation of this good by the rest of the world would mean for them.
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  • Personhood and Rights in an African Tradition.Molefe Motsamai - 2017 - Politikon:1-15.
    It is generally accepted that the normative idea of personhood is central to African moral thought, but what has not been done in the literature is to explicate its relationship to the Western idea of rights. In this article, I investigate this relationship between rights and an African normative conception of personhood. My aim, ultimately, is to give us a cursory sense why duties engendered by rights and those by the idea of personhood will tend to clash. To facilitate a (...)
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  • An African Perspective on the Partiality and Impartiality Debate: Insights From Kwasi Wiredu's Moral Philosophy.Motsamai Molefe - 2017 - South African Journal of Philosophy 36 (4):470-482.
    In this article, I attempt to bridge the gap between partiality and impartiality in moral philosophy from an oft-neglected African perspective. I draw a solution for this moral-theoretical impasse between partialists and impartialists from Kwasi Wiredu's, one of the most influential African philosophers, distinction between an ethic and ethics. I show how an ethic accommodates partiality and ethics impartiality. Wiredu's insight is that partialism is not concerned with strict moral issues. -/- .
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  • Personhood and (Rectification) Justice in African Thought.Motsamai Molefe - 2018 - Politikon:1- 18.
    This article invokes the idea of personhood (which it takes to be at the heart of Afrocommunitarian morality) to give an account of corrective/rectification justice. The idea of rectification justice by Robert Nozick is used heuristically to reveal the moral-theoretical resources availed by the idea of personhood to think about historical injustices and what would constitute a meaningful remedy for them. This notion of personhood has three facets: (1) a theory of moral status/dignity, (2) an account of historical conditions and (...)
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  • A Defence of Moderate Communitarianism: A Place of Rights in African Moral-Political Thought.Motsamai Molefe - 2018 - Phronimon 18:181 - 203.
    This article attempts to defend Kwame Gyekye’s moderate communitarianism (MC) from the trenchant criticism that it is as defective as radical communitarianism (RC) since they both fail to take rights seriously. As part of my response, I raise two critical questions. Firstly, I question the supposition in the literature that there is such a thing as radical communitarianism. I point out that talk of radical communitarianism is tantamount to attacking a “straw-man.” Secondly, I question the efficacy of the criticism that (...)
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  • African Moral Theory and Public Governance: Nepotism, Preferential Hiring and Other Partiality.Thaddeus Metz - 2009 - In Munyaradzi Felix Murove (ed.), African Ethics: An Anthology for Comparative and Applied Ethics. University of KwaZulu-Natal Press. pp. 335-356.
    Suppose a person lives in a sub-Saharan country that has won its independence from colonial powers in the last 50 years or so. Suppose also that that person has become a high-ranking government official who makes decisions on how to allocate goods, such as civil service jobs and contracts with private firms. Should such a person refrain from considering any particulars about potential recipients or might it be appropriate to consider, for example, family membership, party affiliation, race or revolutionary stature (...)
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  • Personhood and Partialism in African Philosophy.Molefe Motsamai - 2018 - African Studies 3.
    This article ascertains what philosophical implications can be drawn from the moral idea of personhood dominant in African philosophy. This article aims to go beyond the oft-made submission that this moral idea of personhood is definitive of African moral thought. It does so by advancing discourse with regards to personhood by exploring its relationship with another under-explored idea in African ethics, the idea of partialism. This article ultimately argues that the idea of personhood can be associated with two (related) sorts (...)
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  • Ethical Considerations in African Traditional Medicine: A Response to Nyika.Donna Knapp van Bogaert - 2007 - Developing World Bioethics 7 (1):35–40.
    I respond to this article agreeing with Nyika.
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  • Higher Education, Knowledge For Its Own Sake, and an African Moral Theory.Thaddeus Metz - 2009 - Studies in Philosophy and Education 28 (6):517-536.
    I seek to answer the question of whether publicly funded higher education ought to aim intrinsically to promote certain kinds of ‘‘blue-sky’’ knowledge, knowledge that is unlikely to result in ‘‘tangible’’ or ‘‘concrete’’ social benefits such as health, wealth and liberty. I approach this question in light of an African moral theory, which contrasts with dominant Western philosophies and has not yet been applied to pedagogical issues. According to this communitarian theory, grounded on salient sub-Saharan beliefs and practices, actions are (...)
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  • Communalism as a Theory of Justice and the Human Person in African Culture.Dorothy Oluwagbemi-Jacob - 2014 - Philosophy Study 4 (4).
  • Editorial.Motsamai Molefe & Chris Allsobrook - 2018 - Theoria 65 (157):v-vii.
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  • An African Theory of Good Leadership.Thaddeus Metz - 2018 - African Journal of Business Ethics 12 (2):36-53.
    This article draws on the indigenous African tradition of philosophy to ground a moral-philosophical theory of leadership that is intended to rival accounts in the East Asian and Western traditions. After providing an interpretation of the characteristically sub-Saharan value of communion, the article advances a philosophical account of a good leader as one who creates, sustains, and enriches communal relationships and enables others to do so. The article then applies this account to a variety of topics, including what the proper (...)
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  • African Philosophy and the Decolonisation of Education in Africa: Some Critical Reflections.Philip Higgs - 2012 - Educational Philosophy and Theory 44 (s2):37-55.
    The liberation of Africa and its peoples from centuries of racially discriminatory colonial rule and domination has far-reaching implications for educational thought and practice. The transformation of educational discourse in Africa requires a philosophical framework that respects diversity, acknowledges lived experience and challenges the hegemony of Western forms of universal knowledge. In this article I reflect critically on whether African philosophy, as a system of African knowledge(s), can provide a useful philosophical framework for the construction of empowering knowledge that will (...)
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  • Expanding Motivations for Global Justice: A Dialogue Between Public Christian Social Ethics and Ubuntu Ethics as Afro-Communitarianism.Andreas Rauhut - 2017 - Journal of Global Ethics 13 (2):138-156.
    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 (...)
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  • The African Ethic of Ubuntu/Botho: Implications for Research on Morality.Thaddeus Metz & Joseph B. R. Gaie - 2010 - Journal of Moral Education 39 (3):273-290.
    In this article we provide a theoretical reconstruction of sub-Saharan ethics that we argue is a strong competitor to typical Western approaches to morality. According to our African moral theory, actions are right roughly insofar as they are a matter of living harmoniously with others or honouring communal relationships. After spelling out this ethic, we apply it to several issues in both normative and empirical research into morality. With regard to normative research, we compare and contrast this African moral theory (...)
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  • Is the Debate on ‘Global Justice’ a Global One? Some Considerations in View of Modern Philosophy in Africa.Anke Graness - 2015 - Journal of Global Ethics 11 (1):126-140.
    At present, the debate on global justice, a debate which is at the core of global ethics, is largely being conducted by European and American scholars from different disciplines without taking into account views and concepts from other regions of the world, particularly, from the Global South. The lack of a truly intercultural, interreligious, and international exchange of ideas provokes doubts whether the concepts of global justice introduced so far are able to transcend regional and cultural horizons. The article introduces (...)
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  • Harmonizing Global Ethics in the Future: A Proposal to Add South and East to West.Thaddeus Metz - 2014 - Journal of Global Ethics 10 (2):146-155.
    This article considers how global ethical matters might be approached differently in the English-speaking literature if values salient in sub-Saharan Africa and East Asia were taken seriously. Specifically, after pointing out how indigenous values in both of these major parts of the world tend to prescribe honouring harmonious relationships, the article brings out what such an approach to morality entails for political power, foreign relations and criminal justice. For each major issue, it suggests that harmony likely has implications that differ (...)
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  • The Final Ends of Higher Education in Light of an African Moral Theory.Thaddeus Metz - 2009 - Journal of Philosophy of Education 43 (2):179-201.
    From the perspective of an African ethic, analytically interpreted as a philosophical principle of right action, what are the proper final ends of a publicly funded university and how should they be ranked? To answer this question, I first provide a brief but inclusive review of the literature on Africanising higher education from the past 50 years, and contend that the prominent final ends suggested in it can be reduced to five major categories. Then, I spell out an intuitively attractive (...)
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  • 'Social Identity'and 'Shared Worldview': Free Riders in Explanations of Collective Action.Helen Lauer - 2013 - Abstracta 7 (1).
    The notions 'worldview' and 'social identity' are examined to consider whether they contribute substantively to causal sequences or networks or thought clusters that result in group acts executed intentionally. ... Three proposed explanaitons of sectarian conflict or ethnic violence are analysed as examples of theories that causally link intenitonal group behaivour to the worldviews and social identities of the individual agents directly involved. But as will be shown, it is not a priori features of worldivews and identities as such, but (...)
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  • Africa, Poverty and Forces of Change: A Holistic Approach to Perceiving and Addressing Poverty in Africa.Eegunlusi Tayo Raymond Ezekiel - 2016 - Open Journal of Philosophy 6 (4):368-391.
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  • Comparative Aspects of Africana Philosophy and the Continental-Analytic Divide.Tommy L. Lott - 2011 - Comparative Philosophy 2 (1):25-37.
    Critical engagement involving philosophers trained in continental and analytic traditions often takes its purpose to be a reconciliation of tensions arising from differences in style, or method. Critical engagement in Africana philosophy, however, is rarely focused on method, style, or orientation because philosophic research in this field, regardless of orientation, has had to accommodate its empirical grounding in disciplines outside of philosophy. I focus primarily on the comparative dimensions of three important strands of this research: (1) a history of ideas, (...)
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  • Whole Set of Volume 2 No 1 (2011) of Comparative Philosophy.Bo Mou - unknown
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  • If Times Change, Should We Throw Away the Hearthstone? Exploring Continuities in Autonomy and Decision-Making in the Lives of Ghanaian Women.Vivian A. A. Dzokoto & Akosua K. Darkwah - 2014 - Frontiers in Psychology 5.
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  • Confucian Harmony From an African Perspective.Thaddeus Metz - 2016 - African and Asian Studies 15 (1):1-22.
    Chenyang Li’s new book, The Philosophy of Confucian Harmony, has been heralded as the first book-length exposition of the concept of harmony in the approximately 3,000 year old Confucian tradition. It provides a systematic analysis of Confucian harmony and defence of its relevance for contemporary moral and political thought. In this philosophical discussion of Li’s book, I expound its central claims, contextualize them relative to other salient work in English-speaking Confucian thought, and critically reflect on them in light of a (...)
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  • Unfair Distribution of Resources in Africa: What Should Be Done About the Ethnicity Factor?Gail M. Presbey - 2003 - Human Studies 26 (1):21-40.
    Focusing on the case of Kenya, the extent to which national resources are distributed through ethnic favoritism is documented. The article looks briefly at Chabal and Daloz who seem to argue that Africans prefer to distribute their good according to ethnic favoritism; this view is debunked. I argue that seeming cooperation with such maldistribution is due more to frustration with lack of alternatives than to genuine enthusiasm. Based on research from Kenya, the article looks at two broad proposals to solve (...)
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  • A Dilemma Regarding Academic Freedom and Public Accountability in Higher Education.Thaddeus Metz - 2010 - Journal of Philosophy of Education 44 (4):529-549.
    The aim of this article is to establish that current thought about the point of a publicly funded university faces a dilemma. On the one hand, influential and attractive ‘macro’-level principles about how state resources ought to be accountably used entail that academic freedom should be utilised solely for the sake of social justice or some other concrete public good. Standard theories of public morality entail that an academic’s responsibility is entirely to be ‘responsive’ or ‘relevant’ to her social context (...)
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  • Cultural Values, Economic Growth and Development.Symphorien Ntibagirirwa - 2009 - Journal of Business Ethics 84 (3):297 - 311.
    Neo-liberal economics is built upon the claim that the freedom to pursue one's self-interest and rational choice leads to economic growth and development. Against this background neo-liberal economists and policymakers endeavoured to universalise this claim, and insistently argue that appropriate economic policies produce the same results regardless of cultural values. Accordingly, developing countries are often advised to embrace the neo-liberal economic credo for them to escape from the trap of underdevelopment. However, the economic success of South East Asia on the (...)
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  • The Moderate Communitarian Individual and the Primacy of Duties.J. O. Famakinwa - 2010 - Theoria 76 (2):152-166.
    Gyekye argues for the moral supremacy of certain duties. The individual is, as a natural member of the cultural community, morally obligated to respect community values; co-operate with fellow community members, be sensitive to the economic plight of others and morally expected to respect the elderly. Though Gyekye recognizes the moral need to respect certain individual rights, in the case of a moral clash between those rights and the values cherished by the community, the latter must be upheld. I wish (...)
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  • African Philosophy the Great Debate on Deconstruction, Reconstruction and Cognition of African Philosophy.Maduabuchi Dukor - 2005 - Philosophia 33 (1-4):5-53.
  • The Challenges of Revitalizing an Indigenous and Afrocentric Moral Theory in Postcolonial Education in Zimbabwe.Pascah Mungwini - 2011 - Educational Philosophy and Theory 43 (7):773-787.
    This work contributes to the philosophical debate on the normative dimension of postcolonial education in Zimbabwe. The work is a reaction to revelations made by the Commission of Inquiry into Education and Training of 1999 and its concomitant recommendations. Among its many observations, the Commission noted that there was a worrisome development concerning the normative dimension of the country's education, which needed to be addressed by the introduction and strengthening of an indigenous moral theory of unhu/ubuntu in the education system. (...)
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  • African Philosophy of Education: The Price of Unchallengeability.Kai Horsthemke & Penny Enslin - 2009 - Studies in Philosophy and Education 28 (3):209-222.
  • An African Conception of Human Rights? Comments on the Challenges of Relativism.Oritsegbubemi Anthony Oyowe - 2014 - Human Rights Review 15 (3):329-347.
  • Human Rights, Compatibility and Diverse Cultures.Simon Caney - 2000 - Critical Review of International Social and Political Philosophy 3 (1):51-76.