Toward an African Moral Theory*

An African perspective on the partiality and impartiality debate: Insights from Kwasi Wiredu's moral philosophy

“…We may have to house some of their relatives in our own homes and provide food for them. In an individualistic culture, to engage in these activities involves doing more than "morality" requires, and in an African tradition to do less is to be insensitive and self-absorbed (Gyekye 2004;Metz 2007). But, remember here we are dealing with morality in a broad sense.…”

“…This is usually referred as "mutual aid" (Wiredu 1992, 201). Helping the poor is my duty and falls naturally within the scope of my duties (Metz 2007). When someone passes away in my community, it is my responsibility and that of a community to be with them through the entire ordeal and to contribute towards some of the cost of the funeral.…”

Spirituality and Ubuntu as the foundation for building African institutions, organizations and leaders

“…However, according to Metz (2007), U4 and U6 are better reflections or characterizations of the concept because as he states: …a better fundamental explanation of why I ought to help others appeals not to the fact that it would (likely) be good for me, or at least not merely to this fact, but to the fact that it would (likely) be good for them. (Metz 2007, 330) In spite of the virtues of Ubuntu philosophy and principles, given the state of African institutions (formal and informal) and organizations, and indeed the wider societies, there is clear evidence from all indices that collectively, individuals are not living up to the philosophy and principles of Ubuntu.…”

“…How are these expressed, or supposed to be expressed in daily behavior, since Ubuntu is supposed to guide daily action in any relationship? Metz (2007) has identified six behavioral principles in his synthesis of the definitions of Ubuntu as a moral theory.…”

Just the beginning for ubuntu: reply to Matolino and Kwindingwi

“…I take their piece to be directed at me (among others) because they criticise the view that ubuntu is sensibly viewed as an 'ethical theory' (Matolino and Kwindingwi 2013: p. 203), and because I believe that I am the one most widely known for interpreting ubuntu in that manner and with that specific phrase (e.g. Metz 2007Metz , 2009aMetz , 2009bMetz , 2010aMetz , 2011Metz , 2012Metz , 2013. In any event, I have spent a large chunk of my research time over the last seven years thinking, writing and supervising postgraduate research about ubuntu, and so have a keen interest in obtaining clarity about why those activities have been worth undertaking and continue to merit pursuit.…”