The global spread of bioethics from its North-American and European provenance to non-Western societies is currently raising some concerns. Part of the concern has to do with whether or not the exportation of bioethics in its full Western sense to developing non-Western states is an instance of ethical imperialism or bioethical neocolonialism. This paper attempts an exploration of this debate in the context of bioethics in sub-Saharan Africa. Rather than conceding that bioethics has a colonial agenda in Africa, this paper defends the position that the current bioethics trend in sub-Saharan Africa is an unintended imperialistic project. It argues that its colonizing character is not entirely a product of the Western programmed goals of training and institution building; rather, it is a structural consequence of many receptive African minds and institutions. Though bioethics in Africa is turning out as a colonizing project, one serious implication of such trend, if unchecked urgently, is that bioethics’ invaluable relevance to Africa is being incapacitated. This paper, therefore, attempts a decolonizing trajectory of bioethics in Africa. Contrary to the pretense of ‘African bioethics,’ which some African scholars are now defending, this paper through the logic of decolonization makes case for ‘bioethics in Africa’. In such logic, the principle of existential needs is prioritized over the principle of identity and authenticity that define African voice in bioethics.
Personhood is an extensively discussed theme in contemporary African philosophy, which has taken metaphysical, epistemological and normative dimensions. In Western philosophical traditions, discourse on personhood is transmuting to debates on transhumanism. Missing in the African philosophical literature is consideration of transhumanism and an explication of the relationship between personhood and transhumanism. In this article, I critically examine the relationship between personhood and transhumanism in an African context. Drawing on Barry Hallen’s African metaphysical account of personhood and Thaddeus Metz’s Afro-communal normative conception of personhood, I argue that while some transhumanist elements are embedded in African normative and ontological conceptions of personhood, some others are not. In the final analysis, I defend an Afrofuturistic account of personhood that is compatible with some censored essentials of transhumanism in African thoughts.Keywords: Personhood, Transhumanism, Barry Hallen, Thaddeus Metz, Africa, Yoruba
The paper is an attempt to revisit and examine the recondite issue of cultural universals and particulars, taking into consideration Wireduan philosophical account. The paper strengthens further the basic tenets of Kwasi Wiredu's philosophical defense of the compatibility of cultural universals and particulars. Through critical exposition, the paper appraises some of the inconsistencies and contradictory notions implicit in Wiredu's position on cultural universals and particulars. It discusses the relevance of the scholarship of Wiredu to an understanding of the dichotomy between universalism in philosophical discourse, and within African philosophy in particular. Beyond Wiredu's submissions on biological identity, inter/intra cultural communication, epistemic and moral universals, and language as cultural universals, the paper, in its contribution to knowledge, extends the frontiers of this realm of universals by establishing the plausibility of 'causality' as another instance of a conceptual universal, transcending all cultural particularities.
It is nearly two decades now since the publication of Godfrey Tangwa's article, 'Bioethics: African Perspective', without a critical review. His article is important because sequel to its publication in Bioethics, the idea of 'African bioethics' started gaining some attention in the international bioethics literature. This paper breaks this relative silence by critically examining Tangwa's claim on the existence of African bioethics. Employing conceptual and critical methods, this paper argues that Tangwa's account of African bioethics has some conceptual, methodic and substantive difficulties, which altogether do not justify the idea of African bioethics, at least for now. Contra Tangwa, this article establishes that while African bioethics remains a future possibility, it is more cogent that current efforts in the name of 'African bioethics' be primarily re-intensified towards 'Healthcare ethics in Africa'.
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