- Submit
-
Browse
- All Categories
- Metaphysics and Epistemology
- Value Theory
- Science, Logic, and Mathematics
- Science, Logic, and Mathematics
- Logic and Philosophy of Logic
- Philosophy of Biology
- Philosophy of Cognitive Science
- Philosophy of Computing and Information
- Philosophy of Mathematics
- Philosophy of Physical Science
- Philosophy of Social Science
- Philosophy of Probability
- General Philosophy of Science
- Philosophy of Science, Misc
- History of Western Philosophy
- Philosophical Traditions
- Philosophy, Misc
- Other Academic Areas
- More
Switch to: References
Citations of:
An African Egalitarianism: Bringing Community to Bear on Equality
In George Hull (ed.), The Equal Society: Essays on Equality in Theory and Practice. Rowman & Littlefield. pp. 185-208 (2015)
Add citations
You must login to add citations.
|
|
|
Karl Popper is famous for favoring an open society, one in which the individual is treated as an end in himself and social arrangements are subjected to critical evaluation, which he defends largely by appeal to a Kantian ethic of respecting the dignity of rational beings. In this essay, I consider for the first time what the implications of a characteristically African ethic, instead prescribing respect for our capacity to relate communally, are for how the state should operate in an (...) |
|
|
For the more than a decade, I have advanced an account of what makes persons, animals, and other beings entitled to moral treatment for their own sake that is informed by characteristically African ideas about dignity, a great chain of being, and community. Roughly according to this account, a being has a greater moral status, the more it is capable of communing (as a subject) or of us communing with it (as an object). I have mainly argued that this characteristically (...) |
|
|
Nous soutenons que l’enseignement de la philosophie à travers le monde est encore hanté par une «politique» de marginalisation des traditions moins favorisées comme la philosophie africaine. Des travaux renommés montrent que le programme classique de philosophie utilisé dans les établissements d’enseignement à travers le monde est principalement occidental et, en tant que tel, très colonial. Nous soutenons que cela équivaut à une sorte d’«injustice épistémique» qui porte préjudice à la production de la connaissance. Nous affirmons en particulier que cette (...) |
|
|
In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic (...) |
|
|
Given the myriad ways in which managerialism in higher education, and especially research undertaken there, is undesirable, is there a moral theory that plausibly explains why they all are and prescribes some realistic alternatives? In this contribution, I answer ‘yes’ to this overarching question. Specifically, I argue that the various respects in which managerialism is unjustified, particularly with regard to knowledge production, are well captured by an ethical philosophy grounded on salient ideas about communal relationship associated with the southern African (...) |
|
|
When reflecting on human need as a moral-political category, it is natural to include some intersubjective conditions. Surely, children need to be socialized, adults need to be recognized, and the poor need to be given certain resources. I point out that there are two different respects in which such intersubjective factors could be considered needs. On the one hand, they might be needed roughly for their own sake, that is, for exemplifying relational values such as caring for others and sharing (...) |
|
|
The default position in Western ethics is that survivor’s guilt is either irrational or not rational, i.e., that while survivor’s guilt might be understandable, it is not justified in the sense of there being good reason for a person to exhibit it. From a widely held perspective, for example, one ought to feel guilty only for having done wrong, and in a culpable way, which, by hypothesis, a mere survivor has not done. Typical is the following: ‘Strictly speaking, survivor guilt (...) |
|
|
The response to feeding needs in advanced dementia patients is a subject of ethical inquiry. Advanced dementia is the debilitating result of a range of neurodegenerative diseases. As this terminal illness progresses, patients develop mild to severe dysphagia that can make swallowing difficult. Of the two available options, artificial tube feeding or oral hand feeding, an estimated one-third of these patients will receive artificial tube feeding. However, observational studies have failed to validate the clinical benefits of tube feeding. Ethics of (...) |
|
|
Faced with the ongoing tragedy of poverty, ethicists call for effective measures of global justice to set up just institutional structures. Their arguments for a transnational obligation to help however remain contested, one of the main reasons for that being the lack of motivational support for trans-national visions of global justice. This articles suggests that the debate will gain new and helpful insights if it studies the motivational mechanisms at work in the dominant religious and cultural traditions, asking: How do (...) |
|
|
With her new book, The Conceptual Foundations of Transitional Justice, Colleen Murphy has advanced novel, comprehensive and sophisticated philosophical accounts of both what severely conflict-ridden societies should be aiming for and how they should pursue it. Ultimately grounded on a prizing of rational agency, Murphy maintains that these societies, roughly, ought to strive for a stable and legitimate democratic polity committed to not repeating gross historical injustice and do so in ways that do right by victims. In this article, I (...) |
|
|
In the past decade or two, philosophies of social protection have shifted away from a nearly exclusive focus on the subjective and the individual (e.g., autonomous choices, utility) and towards values that are more objective and relational. The latter approaches, typified by the well established Capabilities Approach and the up and coming ethic of ubuntu, have been substantially inspired by engagements with the Global South, particularly India and Africa. In this article, part of a special issue titled ‘The Principles and (...) |
|
|
A comprehensive account of justice grounded on salient Afro-communitarian values, the article attempts to unify views about the distribution of economic resources, the protection of human rights and the provision of social recognition as ultimately being about proper ways to value loving relationships. |
PhilPapers logo by Andrea Andrews and Meghan Driscoll.
This site uses cookies and Google Analytics (see our terms & conditions for details regarding the privacy implications). Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Server: philpapers-web-5ff6c685cb-rskd8 uwo