An Exposition Ofafrican Ethics
An Exposition Ofafrican Ethics
An Exposition Ofafrican Ethics
BY
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)
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
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
CLARIFICATION OF CONCEPTS
Ethics
good and bad and morally right and wrong. The term is also applied to any system or theory
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
African Ethic
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
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
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
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
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
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
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
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.
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
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
Consequently, being morally upright is not as much a matter of pleasing the Supreme
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
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
Likewise taboo on the other hand, the justification is always in terms of the
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.
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
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
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
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
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
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,
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
and duty
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
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
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
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
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
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
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 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 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,
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
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
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.
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
BIBLIOGRAPHY
Aden Husien And Olira Kebede. The Conception of Morality in Indigenous African Culture.
B. J. Van der Walt. 2003. Understanding and Rebuilding Africa. Michigan: Institute for
67
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.
68
Gyeke, K 1995. An essay on African Philosophical Thought: The Akan Conceptual Scheme, Philadelphia:
Temple University Press.
16
Bewaji, A. I. “Ethics and Morality in the Yoruba Culture”, in Wiredu Kwasi (Ed.). 2004. A
Composta, D. 1987. Moral Philosophy and Social Ethics. India: Theological Publications in
India.
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.
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).
Godwin, A. The Golden Rule Principle in an African Ethics and Kant’s Categorical
Godwin, A. The Golden Rule Principle in an African Ethics and Kant’s Categorical
Gyeke, K 1995. An essay on African Philosophical Thought: The Akan Conceptual Scheme,
<https://plato.stanford.edu/archives/fall2011/entries/african-ethics/>.
-ethics/#EthDutNotRig
17
https://plato.stanford.edu/cgi-bin/encyclopedia/archinfo.cgi?entry=african-ethics. Accessed
https://plato.stanford.edu/cgi-bin/encyclopedia/archinfo.cgi?entry=african-ethics. Accessed
Kiros, T. Claude Summer’s Classical Ethiopian Philosophy. Northeast African Studies, New
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).
http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S1561-40182016000200003.
Nimi Wariboko & Toyin Falola (ed), The Palgrave Handbook of African Social Ethics
Omoregbe, J. 1993. Ethics: A Systematic and Historical Study. Lagos: Joja Educational
Onwubiko, O. A. 1991. African Thought, Religion and Culture. Enugu: SNAAP Press Ltd.
Drive for Development. The Journal of Pan African Studies. Vol. 9. No. 6, (August
2016).
18
Velasquez Manuel et al. “What is Ethics?” From https://www.scu.edu/ethics/ethics
Wiredu, K. “African Religion”. in Chad Meister and Paul Copan (Eds.). 2012. The Routledge
Wiredu, K. “The Moral Foundations of an African Culture”, in Kwasi Wiredu and Kwame
19