An Exposition Ofafrican Ethics

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AN EXPOSITION OF AFRICAN ETHICS

BY

ASHIBESHIBE FIDELIS UNIMKE (DU/053)


MONDAY GRACE AMARACHI (DU/71)
ONAH KINGSLEY NNANNA (DU/084)
IBRAHIM JOHN YUSUF (DU/97)
GIDEON EMMANUEL ENE0JO (DU/133)

Being a Term Paper Submitted to the Department of Philosophy and Religious Studies,
Dominican University, Samonda-Ibadan, in Partial Fulfilment of the Requirement for
the Course

ETHICS

(PHI 302)

LECTURER: REV. FR. PATRICK UCHE AKUNNE, OP

FEBRUARY, 2021

INTRODUCTION
Experientially, the ethics of a society is usually embedded in its ideas and beliefs

about what is right or wrong, what is a good or bad character; it is also embedded in the

conceptions of satisfactory social relations and attitudes held by the members of the society. 1

Furthermore, it is also embedded in the forms or patterns of behaviour that are considered by

the members of the society to bring about social harmony and cooperative living, justice, and

fairness. The ideas and beliefs about moral conduct are articulated, analyzed, and interpreted

by the moral thinkers of the society.

This paper intends to give an exposition of African ethics. To achieve this, by way of

methodology, some concepts like ethics, African ethics will be clarified. This paper also

examines the notion of Ethics in African thoughts, and the notion of African ethics. It equally

presents the characteristics of African ethics and its foundations. The similarities and

differences in Ethics among diverse African cultures are also discussed. Finally, a conclusion

is given to better buttress the summary of this paper.

CLARIFICATION OF CONCEPTS

Ethics

Ethics, also called moral philosophy, is the discipline concerned with what is morally

good and bad and morally right and wrong. The term is also applied to any system or theory

of moral values or principles.2 It is based on well-founded standards of right and wrong that

prescribe what humans ought to do, usually in terms of rights, obligations, benefits to society,

fairness, or specific virtues.3 Derived from the Greek word “ethos”, which means “way of

living”, ethics is a branch of philosophy that is concerned with human conduct, more

1
Gyekye, Kwame. "African Ethics", The Stanford Encyclopedia of Philosophy (Fall 2011 Edition), Edward N.
Zalta (ed.), URL = <https://plato.stanford.edu/archives/fall2011/entries/african-ethics/>.
2
Peter Albert Davidl, “Ethics Philosophy”, Britannica. From https://www.britannica.com/topic/ethics-
philosophy, accessed on January 24, 2021.
3
Velasquez Manuel et al. “What is Ethics?” From https://www.scu.edu/ethics/ethics-resources/ethical-decision-
making/what-is-ethics/ accessed on January 24, 2021.

1
specifically the behaviour of individuals in society.4 It examines the rational justification for

our moral judgments; it studies what is morally right or wrong, just or unjust. In a broader

sense, ethics reflects on human beings and their interaction with nature and with other

humans, on freedom, on responsibility and on justice. It can be said that in general, ethics is

concerned with human independence when it focuses on the relationship that exists between

humans and the world.

African Ethic

African societies, as organized and functioning human communities, have

undoubtedly evolved ethical system, ethical values, principles and rules, intended to guide

social and moral behaviour.5 But, like African philosophy itself, the ideas and beliefs of the

African society that bear on ethical conduct have not been given elaborate investigation and

clarification and, thus, stand in real need of profound and extensive analysis and

interpretation. In the last three decades or so, attempts have been made by contemporary

African philosophers to give sustained reflective attention to African moral ideas. This entry

is intended to make some contribution to the understanding of African ethical thinking.

The term “African ethics” can be defined in terms of two facets. Firstly, it is defined

by invoking commonly shared moral beliefs and presuppositions by people below the Sahara.

Secondly, it refers to the intellectual reflections and deliberations on these moral intuitions. 6

So, this definition does not presuppose that there is absolute agreement about African moral

thought. Instead, it means that there are sufficient commonalities among the peoples below

4
“What is Ethics?” Government of Canada. From
https://www.canada.ca/en/treasury-board-secretariat/services/values-ethics/code/what-is-ethics.html
5
Gyekye, Kwame. "African Ethics", The Stanford Encyclopedia of Philosophy (Fall 2011 Edition), Edward N.
Zalta (ed.), URL = <https://plato.stanford.edu/archives/fall2011/entries/african-ethics/>, accessed on January 24,
2021.
6
Molefe Motsamai “African ethics and partiality” Phronimon vol.17 n.2 Pretoria  2016.
http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1561-40182016000200003. Accessed on January
24, 2021.

2
the Sahara. These claims warrant and justify the use of this phrase to capture a body of work

attempting to critically reflect on these (commonly) held moral beliefs. Good character is the

essence of the African moral system, the linchpin of the moral wheel.  African ethics is, thus,

a character-based ethics that maintains that the quality of the individual’s character is most

fundamental in our moral life.7

THE NOTION OF ETHICS IN AFRICAN THOUGHTS, AND THE NOTION OF

AFRICAN ETHICS

Kwasi Wiredu, in his “Moral Foundations of an African Culture”, rightly speak that

morality is universal and essential to all human societies and culture but does not exclude the

possibility of a legitimate basis for differentiation in the morals of various peoples of the

world projects plausible hindsight about the existence of diverse conceptions of morality

notable across the continents.8 Thus, one could rightly speak of an African morality. Ethics in

the African society spring from the pursuit of the balance in individuals, in relation with

communal well-being. And this notion of ethics in African traditional thought revolves round

the ‘Golden Rule Principle’ as the ultimate moral principle.9

This principle states that, “Do unto others what you want them to do unto you”. 10

Though, this principle which dated back to the biblical days of Christ (Matthew 7:12), may

be said to have however, fusion the impression which exists among scholars that African

traditional morality has it foundation on religious ethics and moral action simply means not

offending God or gods.11

7
https://plato.stanford.edu/entries/african-ethics/#Bib
8
Cf. Wiredu, K. “The Moral Foundations of an African Culture” in Kwasi Wiredu and Kwame Gyekye (Eds.).
2010. Person and Community: Ghanaian Philosophical Studies, I. Washington, D.C: The Council for Research
in Values and Philosophy. 193.
9
Cf. Godwin, A. The Golden Rule Principle in an African Ethics and Kant’s Categorical Imperative. Hekmat va
Falsafeh. Vol. 4, No. 2. (August 2008). 51.
10
Cf. Godwin, A. The Golden Rule Principle in an African Ethics and Kant’s Categorical Imperative. Hekmat
va Falsafeh. Vol. 4, No. 2. (August 2008). 51.
11
Cf. Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 396.

3
From the beginning of the 16th century, this same system of thought was shared. The

question raised was whether morals in African culture are possible without the knowledge of

religion? Since God is the ultimate Good and the principle of every sanctity. 12 Come to think

of it, it is true that ethics and religion is concerned about morality of human conduct, and

both presuppose human freedom and responsibility. But since religion is not primarily

concerned with morality, the direct object of religion is worship, adoration through rites and

prayers etc.13 Religion deals with morality only indirectly as a necessary condition for true

worship, not as it primary concern.

Unlike religion, ethics’ direct object is morality.14 It is amusing indeed how some

scholars associated African morality so closely with religion that they think that there can be

no morality without religion. Joseph Omoregbe, believe that there is a good number of

Africans who profess no religious beliefs and belong to no religion but have a high sense of

morality and live exemplary lives of high moral standard. This assertion only proves that the

claim as stated above is false.15 A typical African man is traditionally his brother’s keeper and

is concern about his well-being. Individualism is repulsive to the traditional African

mentality, and one is most certain that by forsaking his own interest, the community will not

renounce neither desert his/her well-being.16 By implication, the success to life is found in the

ability to maintain a healthy relationship with all.

For Africans, to be human means to belong to the whole community participating in

the beliefs, ceremonies, rituals and festivals of that community. 17 So, the need for common

good for the community overshadows all acts in African society, to risk one’s life for the

12
Cf. Composta, D. 1987. Moral Philosophy and Social Ethics. India: Theological Publications in India. 44.
13
Cf. Fagothey, A. 1959. Ethics in Theory and Practice Based on the Teachings of Aristotle and St. Thomas
Aquinas: Right and Reason. (2nd Edition). North Carolina: Tan Books. 23.
14
Cf. Njoku, F. 2006. Studies in Ethics. Lagos: Claretian Publications. 5.
15
Cf. Omoregbe, J. 1993. Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and
Publishers Ltd. 7.
16
Cf. Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 397.
17
Cf. Onwubiko, O. A. 1991. African Thought, Religion and Culture. Enugu: SNAAP Press Ltd. 81.

4
good of the family, clan or tribe is regarded as a heroic act worthy of commendation. 18 This

sense of African morality is in line with the famous Ubutu communalistic notion, ‘I am

therefore we are’.19 What a great expression of belief in a universal human bond, overcoming

division, building bridges, living better and in harmony making sense of the world and our

place as humans in it. Though, we cannot deny the fact that Africa ethical ideology, have

over the years been influenced, shaped, and coloured by contact with other nations of the

world.

Prominent scholars on African morality have examined and made attempt to

conceptualize the notion of African ethics as being a religious ethics with reference to moral

autonomy, giving practical reasons with concrete examples illustrating how religious

elements are only part of the moral scheme, rather, where man becomes handicapped in the

enforcement of moral violations, he seeks recourse on religion. 20 Thus, to gain a more

concrete idea of the substance of an African morality in contrary to the notion of African

ethics, it is important to look into numerous ideas in African moral thoughts such as; The

Akan ethics of Ghana, Yoruba ethics, Ethiopians traditional ethics, Bantu Ethics etc.

Akan Ethics

Kwasi Wiredu in his article titled “Morality and Religion in Akan Thought” argues

that among the Akan people of Ghana, African morality is humanistic rather than religious in

nature, in the sense that the culture and community is the source of morality based on rational

reflection as to what is conducive to human welfare.21 An average Akan man will tell you that

it is wrong to commit adultery, not because the Holy Book said so. He will rather respond by

18
Cf. Mbiti, J. S. 1975. An Introduction to African Religion. London: Heinemann. 127.
19
Cf. Venter, E. The Notion of Ubuntu and Communalism in African Educational Discourse. Studies in
Philosophy and Education. Vol. 23. (2004). 151.
20
Cf. Godwin, A. The Golden Rule Principle in an African Ethics and Kant’s Categorical Imperative. Hekmat
va Falsafeh. Vol. 4, No. 2. (August 2008). 56.
21
Cf. Omoregbe, J. 1993. Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and
Publishers Ltd. 135.

5
asking if you would like the same if it were done to you. 22 This is because, the value of

human person is held high: Onipa na ohia, that is, that which is valued and that which is

needed.23 This saying is based on the understanding that wealth or material possessions would

do little to alleviate real need, which only human beings can.

Consequently, being morally upright is not as much a matter of pleasing the Supreme

Being or the supernatural forces, as it is of promoting human welfare. 24 Though, religion

plays a role in the determination of the morality of the Akan people of Ghana he asserted, but

mainly it is rather the society and the people’s traditions, as well as actions that promote

human welfare or interest are good, while those that detract from human welfare are bad. 25 It

does not imply that the Akan society is a kind of society where all moral judgments are based

on what the society thinks to be right or wrong (religion free society) without referring to any

Ultimate Being as George Anderson opined.26

Religion, he added permeates every aspect; the food they eat, the dresses they put on,

their speeches, the governance etc., of Ghanaians lives, which the Akan is of no exception. 27

Kwasi Wiredu gave the distinction based on the justification between customary behaviour,

taboo and morality, each with its own rules of conduct to further explain that African

morality is not a religious morality, and those that foster the idea of attributing morality to the

gods are mistaking morality with taboo, for these are two different phenomenon. Customary

action is on the basis that it is the custom to perform such an action, and the justification for

22
Cf. Wiredu, K. “African Religion”. in Chad Meister and Paul Copan (Eds.). 2012. The Routledge Companion
to Philosophy of Religion. England: Routledge Ltd. 10
23
Cf. Wiredu, K. “The Moral Foundations of an African Culture” in Kwasi Wiredu and Kwame Gyekye (Eds.).
2010. Person and Community: Ghanaian Philosophical Studies, I. Washington, D.C: The Council for Research
in Values and Philosophy. 193.
24
Cf. Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 399.
25
Gyeke, K 1995. An essay on African Philosophical Thought: The Akan Conceptual Scheme, Philadelphia:
Temple University Press.
26
Cf. George, A. J. Religion and Morality in Ghana: A Reflection. Global Journal of Arts Humanities and
Social Sciences. Vol. 1, No. 3, (September 2013). 165.
27
Cf. George, A. J. Religion and Morality in Ghana: A Reflection. Global Journal of Arts Humanities and
Social Sciences. Vol. 1, No. 3, (September 2013). 166.

6
such actions only applies to customary actions, and not to moral behaviour which is always

justified in terms of human well-being.28

Likewise taboo on the other hand, the justification is always in terms of the

unfavourable consequences that would follow if it is desecrated. No explanation of such is

given as to why actions forbidden by taboo are wrong except that the gods hate such things

and anyone who goes against such taboo would incur the vengeance of the gods. 29 However,

if an average Akan man sees goodness from the angle of human well-being, then it is

logically independent of God, so that even if there were no belief in God, there would still be

rules of good conduct.30 Just like the fear of arrest can discourage a robber but if the robber

has a sense of morality at the initial, he would not even conceive the idea of robbing.

Ethics in Yoruba Culture

The Yoruba is an ethnic group located in South Western Nigeria and Southern Benin

in Africa as well as Diaspora in other part of the world. 31 The focus here is on the Yoruba sect

in South Western Nigeria, where a large percentage of Yorubas are domiciled and share a

common history, language, culture as well moral traditions. Ethics in Yoruba culture relates

to the norms that govern human behaviour and the behaviour of the supernatural beings in

their relationship with humans. “And the idea of the substance of an African morality can be

found in some ethical concepts of the Yoruba culture”. 32 Bewaji Isola, in his article titled,

“Ethics and Morality in Yoruba Culture” clearly states that, the Yoruba’s refer to an ethical

behaviour and morally approved conduct as; iwa rere, iwa pele, iwa tutu, or iwa omoluwabi.

28
Cf. Omoregbe, J. 1993. Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and
Publishers Ltd. 136.
29
Cf. George, A. J. Religion and Morality in Ghana: A Reflection. Global Journal of Arts Humanities and Social
Sciences. Vol. 1, No. 3, (September 2013). 166.
30
Cf. George, A. J. Religion and Morality in Ghana: A Reflection. Global Journal of Arts Humanities and Social
Sciences. Vol. 1, No. 3, (September 2013). 166.
31
Cf. Owoseni, A. O. Religious-Humanistic Basis of Morality in Yoruba Traditional Thought and Drive for
Development. The Journal of Pan African Studies. Vol. 9. No. 6, (August 2016). 59.
32
Cf. Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 399.

7
And a morally upright person who exhibits virtues such as righteousness, kindness, respect

and honesty, etc., is called oniwa rere, onirele, oniwa tutu, oniwa pele, Omoluwabi. And such

virtuous persons are treasured, rewarded and respected by all in the society for their display

of goodness.33 Among the many moral concepts in the Yoruba culture is ‘ese’ (sin) which

mean, violation against human beings as well as the supernatural beings.34

Ultimately, the application of this concept (ese), is more understood in the context of

Yoruba ethics when applied under its sub-division; ‘eewo’, (taboos) for instance, are

attributed to the gods, they are made to be understood as things demanded by the gods,

worshippers of such gods are forbidden or outlawed to some extent to do certain things. 35 For

example, worshippers of Obatala are forbidden to drink palm win, 36 this clearly depicts that

the subject matter of taboo is quite distinct from the subject matter of moral rules and rules of

etiquette. The principles guiding the operative of etiquette are customary rules which express

formalism in action.

For instance, males prostrate while greeting their elders, whereas, the females do not

do the same instead they kneel down. By implication, there is an inseparable integration

between ethics in relation to all aspect of life in Yoruba thought. There is this

acknowledgement of the idea of the Supreme Being, gods/goddesses, spirit, deities, ancestors

in the universal scheme of things and disposes this to the discretional exercise of man in term

of lifestyle, choice or decision and actions, that have accompanying consequences.37 The

instances cited above are matters of religion and of etiquette respectively, and not of morality

which is based on reasoning and explained in terms of the Golden Rule and Utilitarian
33
Cf. Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 399.
34
Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 399.
35
Cf. Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A Companion to
African Philosophy. United Kingdom: Blackwell Publishing Ltd. 400.
36
Cf. Falabalogun, M. Art, Symbol and Royalty: A Case Study of the Yoruba Speakers in Nigeria. International
Journal of Arts and Humanities. Vol. 6, No. 20, (January 2017). 170.
37
Cf. Owoseni, A. O. Religious-Humanistic Basis of Morality in Yoruba Traditional Thought and Drive for
Development. The Journal of Pan African Studies. Vol. 9. No. 6, (August 2016). 61.

8
consideration. It could therefore be established that Yoruba thought of morality, typical of

African morality is humanistic and religiously derived.38

Bantu Ethics

Placid Temples in his “Bantu Philosophy”, expresses his opinion that African cultural

beliefs and practices exhibit an ontological or metaphysical principle, which is the invisible

cause of life and death as well as of all actions. 39 “This vital force”, the ethno-philosopher

says, “is a cardinal value in African thought, upon which all things, animate and inanimate

are founded and which is the creative force behind all human and non-human action”. 40

According to Temples, the Bantu people see morality not as an arbitrary creation of the gods

or anybody but rather as something demanded by the very nature of things, based on

reasoning and not on religion.41

Thus, one cannot state that religion precedes the concept of morality in Bantu

philosophy. Although, morality is part of religious belief or of ontology as Temples put it, the

divine will finds expression in the world order, in the order of forces, which are accessible to

natural intelligence.42 And so, the moral obligation is to achieve right relationship between

the individual, the community, and the environment since morality is always seen in the

communal context and every serious violation that militates against vital force is bad. For

instance, the destruction of life is ontological sacrilegious and for that reason immoral and

therefore unjust.43

Ethiopian Traditional Ethics

38
Cf. Owoseni, A. O. Religious-Humanistic Basis of Morality in Yoruba Traditional Thought and Drive for
Development. The Journal of Pan African Studies. Vol. 9. No. 6, (August 2016). 60.
39
Cf. Tempels, P. 1959. Bantu Philosophy. Paris: Presence Africaine. 10, 11.
40
Cf. Tempels, P. 1959. Bantu Philosophy. Paris: Presence Africaine. 47.
41
Cf. Omoregbe, J. 1993. Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and
Publishers Ltd. 140.
42
Cf. Tempels, P. 1959. Bantu Philosophy. Paris: Presence Africaine. 57.
43
Cf. Tempels, P. 1959. Bantu Philosophy. Paris: Presence Africaine. 57.

9
Ethiopianism has a long history. It is an ideology which best expresses the union

between African philosophy and nationalism with the Bible as a base. 44 In his article titled,

“An Ethical Study of Ethiopian Philosophy”, Claude Summer analysed the traditional

wisdom and philosophy (morality) of the Ethiopians. 45 Despite the ever-existing established

Christian influence in Ethiopia, the Ethiopian traditional morality is not founded on religious

bases but on the natural light of reason with conscience playing a central role. 46 By this,

morality is part and parcel of the human nature, the ability to distinguish between right and

wrong in human conduct imploring man’s rationality. Hence, all men are naturally capable of

evolving some kind of ethics independent of any religion.

This on the other hand does not imply that God in traditional African thought is

indifferent to morality. God is seen as the ultimate authority just as the gods act as agent of

moral sanction for the Yorubas.47 It is believe in the African traditional thought, God who is

perfectly good is concerned on the welfare of human, is also concern on morality. He ensures

justice by rewarding the virtuous and punishes those who act in contrary. 48 That is why it is

possible for example, for a person to violate moral laws in secret and no human being would

know about it but the gods come in here to ensure justice by punishing the evil doer.

Therefore, African traditional ethics places emphasis on goodness of character and cultivation

of virtues.49 A good man is a man of good character who refrains from vices, such as avarice

and drunkenness, backbiting, adultery, theft, disrespect for elders and one’s parents, telling

lies, ridiculing deformed or unfortunate people, incest, and cruelty, for they are judged as

dangerous wheels of a well-ordered ethical community. On the other hand, Walda Hewat in
44
Onwubiko, O. A. 1991. African Thought, Religion and Culture. Enugu: SNAAP Press Ltd. 81.
45
Cf. Merawi, F. Claude Sumner and the Quest for an Ethiopian Philosophy. Ethiopian Journal of the Social
Sciences and Humanities. Vol. 15. No. 1, (February 2020). 12.
46
Cf. Merawi, F. Claude Sumner and the Quest for an Ethiopian Philosophy. 13.
47
Cf. Owoseni, A. O. Religious-Humanistic Basis of Morality in Yoruba Traditional Thought and Drive for
Development. The Journal of Pan African Studies. Vol. 9. No. 6, (August 2016). 60.
48
Cf. Omoregbe, J. 1993. Ethics: A Systematic and Historical Study. Lagos: Joja Educational Research and
Publishers Ltd. 136.
49
Kiros, T. Claude Summer’s Classical Ethiopian Philosophy. Northeast African Studies, New Series, Vol. 3.
No. 2, (1996). 47, 48, 49.

10
rereading “the Hatetas of Zara Yaechob in the search of Ethiopian Philosophy”, notes that a

good man encourages possession of virtues such as holiness before and in marriage, the love

and care of the children, respect for one’s parents and the elderly, kindness, generosity,

hospitality, justice, humility and obedient to legitimate authorities.50

CHARACTERISTICS OF AFRICAN ETHICS

African ethics is a character based ethics that maintains that the quality of the

individual’s character is fundamental in the moral life. 51 Traditional African morality can be

described in the following terms: communalistic, humanistic or anthropocentric, this-worldly,

and duty

Communalistic: communalism connotes a sense of commune of people sharing

social, political, moral, epistemological, spiritual, and metaphysical relationship, which are

manifested in beliefs attitudes, values, and way of living.52 When a duty is carried out to help

someone in distress, we are not doing so because we think a person has a right against us, a

right we should help to fulfil. Duty is carried out because we consider that person worthy of

some moral consideration by us.53 The communalistic orientation means that an individual’s

image will depend rather crucially upon the extent to which his/her actions benefit others

rather than him/herself. Any individual who remained content with self-regarding success

would be viewed as so circumscribed in outlook as not to merit the title of a real person.54

Humanistic or anthropocentric: African concepts of morals are generally of a

humanistic orientation. Moral value is determined in terms of its consequences for

humankind and human society. All this can be interpreted to mean that African morality
50
Kiros, T. Claude Summer’s Classical Ethiopian Philosophy. Northeast African Studies, New Series, Vol. 3.
No. 2, (1996). 48.
51
Cf. https://plato.stanford.edu/cgi-bin/encyclopedia/archinfo.cgi?entry=african-ethics. Accessed on the 22nd
January, 2021.
52
Cf. Nimi Wariboko & Toyin Falola (ed), The Palgrave Handbook of African Social Ethics 130
53
Cf. Aden Husien And Olira Kebede. The Conception of Morality in Indigenous African Culture. International
Journal of English Literature and Culture. Vol. 5. (May 2017). 62
54
Cf. Wiredu, K. “The Moral Foundation of African Culture” in P.H. Coetzee and A.P.J Roux (Ed). 1998. The
African Philosophy Reader. London: Routledge.

11
originates from considerations of human welfare and interests, not from divine

pronouncements.55 At all stages morality is grounded in conceptual and empirical

considerations about human well-being.56 The human person is essentially the centre of

obligations and responsibilities matched by rights and privileges revolving round levels of

relationships which stem from same bloodness, of household kith and kin, blood ties of

lineage and clan, to the wider circumference of human family hood. 57

This-worldly: African traditional morality indicates the fact that it does not believe in

any judgment of our moral behaviours in life after death.58 Beyond death there are only the

ancestors who continue to live as they used to live in this world. There is no final judgment

by God which can encourage one to live a morally good life here on earth.

Duty: African ethics is a humanitarian ethics, the kind of ethics that places a great

deal of emphasis on human welfare. The concern for human welfare may be said to constitute

the hub of the African axiological wheel. Humanism is the doctrine that sees human needs

and interests as fundamental. Morality of duty is one that requires each individual to

demonstrate concern for the interests of others. The ethical values of compassion, solidarity,

reciprocity, cooperation, interdependence, and social well-being, which are counted among

the principles of the communitarian morality, primarily impose duties on the individual with

respect to the community and its members.59

THE FOUNDATION OF AFRICAN ETHICS

55
Cf. https://plato.stanford.edu/cgi-bin/encyclopedia/archinfo.cgi?entry=african-ethics. Accessed on the 22nd
January, 2021.
56
Cf. Wiredu, K. “The Moral Foundation of African Culture” in P.H. Coetzee and A.P.J Roux (Ed). 1998. The
African Philosophy Reader. 306.
57
Cf. Aden Husien And Olira Kebede. The Conception of Morality in Indigenous African Culture. International
Journal of English Literature and Culture. Vol. 5. (May 2017). 62.
58
Cf. B. J. Van der Walt. 2003. Understanding and Rebuilding Africa. Michigan: Institute for Contemporary
Christianity in Africa. 225.
59
Gyekye, Kwame. "African Ethics", The Stanford Encyclopedia of Philosophy (Fall 2011 Edition), Edward N.
Zalta (Ed). https://plato.stanford.edu/entries/african-ethics/#EthDutNotRig

12
The ethics of every given society is embedded in the ideas and beliefs about what is

right or wrong, what is a good or bad character. 60 It is also embedded in the conceptions of

satisfactory social relations and attitudes held by the members of the society; it is embedded,

furthermore, in the forms or patterns of behaviours that are considered by the members of the

society to bring about social harmony and cooperative living, justice, and fairness. The ideas

and beliefs about moral conduct are articulated, analysed, and interpreted by the moral

thinkers of the society.61

African societies, as organized and functioning human communities, have

undoubtedly evolved ethical systems, values, principles, rules intended to guide social and

moral behaviour. But, like African philosophy itself, the ideas and beliefs of the African

society that bear on ethical conduct have not been given elaborate investigation and

clarification and, thus, stand in real need of profound and extensive analysis and

interpretation. Thus, moral principles may be evolved by a particular human society, even so,

they are principles that can be applied to all human societies in as much as they respond to

basic human needs, interest, and purposes.62

Similarly, in the last three decades or so, attempts have been made by contemporary

African philosophers to give sustained reflective attention to African moral ideas. This entry

is intended to make some contribution to the understanding of African ethical thinking. The

entry makes the African moral language its point of departure, for the language of morality

gives insight into the moral thinking or ideas of the society. The centrality of the notions of

character and moral personhood, which are inspired by the African moral language, is given a

prominent place. The entry points up the social character of African ethics and highlights its

affiliated notions of the ethics of duty and of the common good. The humanistic foundations

60
Gyekwe Kwame, 2014. Philosophy Culture and Vision. Sub-Saharan Publishers. 205.
61
Gyekwe Kwame, Philosophy Culture and Vision. 207
62
Gyekwe Kwame, Philosophy Culture and Vision. 207

13
and features of African ethics are extensively discussed. In African conception, moral values

originate from the basic existential condition in which human beings organised and conduct

their lives.63

Hence, Africans does not really have an organised moral conduct that could be regard

as African ethics. Thus, African ethics can be derived from their culture, belief system,

practices and religion. In most cultures, before they carry out anything termed morality, they

first of all acknowledge the supernatural being, to know whether the action is right or wrong.

Whenever they must agree together, through the common belief of the people, and if that has

been ascertained and endorsed, then it becomes a norm or tradition. Hence, if they should go

against it, it becomes problematic for them, this is called social agreement.

THE ETHICAL SIMILARITIES AMONG AFRICAN DIVERSE CULTURES


Among African cultures, moral values are not the creation of the society, but rather

the expression of a moral orders which transcends both the society and the individual and

which obligate both. It is not a cosmic moral order emanating from an impersonal, blind

cosmic force, but rather, a transcendental moral order establish by God. Man is obliged to

conform to this moral order, and conformity to it, demands good character. Similarities

among African cultures show that goodness of character among African cultures implies the

rejection of certain ways of behaviors as vices, and adoption of certain ways of behaviors as

virtues. Hence, virtue and vice are central to the ethics of African traditional philosophy. The

similarities in vices among diverse African cultures includes killing, stealing, adultery,

disrespect for elders, fornication, telling lies, ridiculing deformed or unfortunate people

causing harm in any way to other people. These vices are similar among African cultures.

The African cultures believe in goodness of character. Goodness of character demanded by

the transcendental moral order implies the avoidance of vices. It also consists in the positive

63
Gyekye Kwame. P.222

14
cultivation of virtues, such as kindness, generosity, hospitality, justice, respect for elders,

virginity before marriage, honesty, self-control, etc.64

Similarities in ethics among cultures shows that, man cannot flout the transcendental

moral order and go free, for it includes within it an imminent justice which ensure that

goodness of character is rewarded and wickedness is punishment.65

ETHICAL DIFFERENCES AMONG AFRICAN CULTURES

Among African diverse culture, there are ethical differences and cultural interaction.

Cultural interactions involve value contacts, which often lead to struggles or disputes in

determining what is right, wrong, acceptable, or not. This is due to the fact that there is no

universally accepted definition of what is right, wrong, acceptable, or not. People‘s peculiar

belief, culture, religion and experience determine this definition, making them different from

each other.66

In Nigeria for example, some cultures provides their visitors with gifts which they see

as a moral value, while other cultures do not as a moral value. The tradition or cultural

settings of some Nigerian cultures however, provide a different perspective to gift. In the

Igbo culture, for instance, it is customary for a host to present Kola nut and or Palm wine to

his guest or visitor. This cultural event is certainly not without a motive. It is intended to

symbolise expression of peace and welcome and to receive love not hurt or injury. A similar

culture exists among the Yoruba people of South West Nigeria. Like the Igbos, they also

present their guests or visitors with Kola nut, while some cultures like Fulani, Hausa, and

some Northern cultures do not present gifts to visitors. The Igbos and the Yorubas sees

presentation of gift especially Kola nut as duty and a moral value, while the Hausa people

don’t see it as a moral value.


64
Cf. B. Idowu, Olodumare, God in Yuroba Belief, pp. 157-
65
Omoregbe, Joseph. 1990. Knowing Philosophy. Lagos: Joja Press Limited. 28
66
Ekanola, E. 2010. Ethno-Religious Identity and Conflict in Northern Nigeria: Understanding the Dynamics of
Sharia in Kaduna and Kebbi State. Ibadan: IFRA.

15
What some cultures see as an abominations, other cultures don’t see them as an

abomination. Sitting on the chair of the Tor Tiv is an abomination, while among the Kurama

people of Kaduna State, it is not an abomination to sit on the chair of the Bugwam Kurmi

(King of Kurama). Marriage from the same kindred except from 4th generation is an

abomination among the Igbo culture, while in the Fulani or Hausa culture one can marry from

his kindred. Killing of python is seen as an abomination among subset of Igbo people, while

the Hausas see python as an evil animal. Morality among cultures in Africa differs.

CONCLUSION

From the foregoing, we have seen an exposition of what African ethics is all about.

Characteristically, African ethics is communalistic, humanistic or anthropocentric, this-

worldly, and duty motivated. Consequently, being morally upright is not as much a matter of

pleasing the Supreme Being or the supernatural forces, as it is a means of promoting human

welfare.67 Though, religion plays a vital role in the determination of the morality of Africans,

as we have seen so far, it is however not as an arbitrary creation of the gods or anybody but

rather as something demanded by the very nature of things, based on reasoning: the people’s

traditions, actions that promote human welfare or interest are good, while those that detract

from human welfare are bad.68

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