This book is a contribution to African philosophy, by philosophers focusing specifically on the concept of human dignity in ethical theory. The concept of ‘human dignity’ denotes the intrinsic and superlative worth associated with human beings in virtue of which we owe them utmost moral regard. Although dignity is a foundational concept for African philosophy, there remains scant literature in African philosophy dedicated to critical and systematic reflection on the concept of human dignity. This volume responds to this lacuna by bringing together chapters that offer philosophical exposition, defense (or even rejection) and application of the concept of human dignity in light of intellectual resources in African cultures, such as ubuntu, personhood, and serithi.

Many have argued that ubuntu was a formative influence on the post-apartheid Truth and Reconciliation Commission (TRC), South Africa’s famous transitional justice mechanism. A Discourse on African Philosophy: A New Perspective on Ubuntu and Transitional Justice in South Africa challenges and contextualizes this view in a way that not only provides new findings and reflections on ubuntu and the TRC, but also contributes to the field of African philosophy. One of Christian B. N. Gade’s key findings, founded on qualitative interviews in South Africa, is that some former TRC commissioners and committee members question the importance of ubuntu in the TRC process. Another is that there are several differing and historically developing interpretations of ubuntu, some of which have evident political implications and reflect non-factual and creative uses of history. Thus ubuntu is not a shared cultural heritage, in the ethnophilosophical sense of a static property characterizing a group. In fact, throughout this book Gade argues that the ethnophilosophical approach to African philosophy as a static group property is highly problematic. Gade’s research presents an alternative collective discourse on African philosophy (“collective” in the sense that it does not focus on any single individual in particular) that takes differences, historical developments, and social contexts seriously. This book will be of interest to scholars in African philosophy, transitional justice, politics and cultural heritage, and law in South Africa.

Wissenschaftlicher Aufsatz aus dem Jahr 2020 im Fachbereich Philosophie - Sonstiges, , Sprache: Deutsch, Abstract: This study is concerned with the question of personhood in African Philosophy. Studies in Intercultural Philosophies have shown that communal intimate belongingness is mostly limited to a micro community more than the totality of a larger African community. Within the context of this communal living, some African scholars have argued that an individual owns no personality, and only becomes a person through social and ritual incorporation. These scholars have argued from this premise that personhood is a quality acquired as one gets older. This mode of thinking not only ignores the essentials of personhood, namely, self-determination and the rights of the individual, it exposes the overbearing mode of the community and scuttles the inherent freedom and primacy of the individual thought and his right to question communal ideas. We may agree that a youth has a different point of view from that of an older individual, though we affirm on the contrary that both are defined by the quality of personhood. African wisdom literature upholds that life in its existential meaning is human fellowship and solidarity among individuals though, the rights of individual persons and freedom of self-expression within the communities are not in doubt. We argue the conclusion that while communal ethos matures the individual in the community, such conclusion does not have ontological and epistemological precedence over individual persons. In his lone level, the individual experiences varying modes of competing epistemologies that activates his moral arsenals to evaluate, protest, distance and effect reform on some features of the community to ingratiate his widely varying needs and interests.

This is a book about Christianity in one particular region in Kenya. It walks into churches, listens to sermons, dances to music, and interviews the people sitting in the pews, all with the aim of understanding how spiritual power enables these churches to function as agents within their contemporary society. Ecclesiastical communities in Africa draw upon divine power in order to engage in modernity-related topics. Humans are not unresponsive to global flows of meaning; they are integrative agents who fashion their world by living in it. The kind of modernity arising from these churches does not blindly follow Western forms, but flows from its own internal logic in which spiritual power occupies central hermeneutical function. Theological resources contribute to the formation of sociological expressions. Divine power pertains directly to human constructs, which then allows the churches to actively "image" God for the development of unique forms of modernity arising on the continent.

This book throws a spotlight on the under-explored African perspective on the mercurial concept of human dignity. To do so, it employs two strategies. In the first instance, it considers African theories of human dignity: (1) vitality; (2) community; (3) Personhood. Secondly, it explores the plausibility of these theories by applying them to select applied ethics themes, specifically: animal ethics, disability ethics and euthanasia. The aim of this book is not to argue for the plausibility of these African theories, but to familiarize the global audience of philosophy, ethics and related disciplines (legal studies, sociology, bioethics and so on) with a neglected African perspective on this vital concept. The books is aimed at scholars of philosophy interested in non-European and specifically African perspective.