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Switch to: References
Citations of:
Eniyan: The Yoruba concept of a person
In P. H. Coetzee & A. P. J. Roux (eds.), Philosophy from Africa: A text with readings 2nd Edition. London, UK: Oxford University Press. pp. 149--168 (2003)
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I examine the standard view of dignity in Western literature and Metz’s African community view of dignity as a capacity for communal harmonious living. I argue that moral dignity is not just having a capacity for harmonious communal living, but the moral use of such capacity for the promotion of love, friendship, positive identity and active solidarity, which involves normatively prescriptive and evaluative elements. Thus, a plausible African communal conception of moral dignity, which is founded on a moral conception of (...) |
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In the field of African philosophy, there exists the belief among the modernists or professional philosophers that gerontocracy is coterminous with authoritarian traditions in traditional Africa which, supposedly, are responsible for the lack of sustained curiosity to look at issues from different perspectives. Drawing from the Ifá literary corpus as a store-house for Yorùbá philosophy, I argue in this paper that gerontocracy in Africa does not construe the idea that the elderly in Africa are rigid in thoughts or have immutable (...) |
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From a cultural perspective, the universe is believed to be an active network of forces kept alive by the constant activities of beings. This network shows that beings do not exist in isolation, as one being needs another for its continuous existence. Flora life needs fauna life and fauna life needs flora life. In this same manner, humans need other humans to be truly humans. Therefore, a person is a person through persons. The source of man’s humanity is in his (...) |
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Diversity is a fact of the social world; however, it can also be a problem if it leads to the valorisation of ethnic or racial identities. The social structures that inform the problems that arise from differences are based on historical, geographical, social, political, and economic stratifications; as well as on thought paradigms that either explicitly or implicitly promote the proliferation of binaries between “us and them”. We argue that an uncritical uptake of the African philosophy of ubuntu may inadvertently (...) |
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One of the arguments against surrogacy is that it is harmful to both the surrogate mother and the child. Numerous strands of this argument are collectively referred to as the ‘harm factor’. A version of the argument says that surrogacy interrupts the Mother-fetal affection which develops between the surrogate mother and the child. If this is true, what implication does it have for the concept of motherhood? Does the biological connection between the fetus and the surrogate put the latter in (...) |
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I articulate an African view of personhood that combines beauty and goodness–aesthetic and moral features. I discuss the idea of communalism, which provides the social and moral values and belief system that give meaning to this view of personhood. I use ideas from some African ethnic traditions, or some people’s account of these traditions, as examples to illustrate this view. The similarities in these examples from different ethnic traditions indicate that it is reasonable to characterize this view as a common (...) |
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One of the vibrant topics of debate among African and non-African scholars in the 20th and 21st centuries centered on the existence of African philosophy. This debate has been described as unnecessary. What is necessary is, if African philosophy exists, we should show it, do it and write it rather than talking about it, or engaging in endless talks about it. A popular position on the debate is that what is expected to be shown, done and written is philosophy tailored (...) |
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