Module PLS1502
GYEKYE
The struggle for reason in Africa, from Philosophy from Africa: A Text with
Readings, / P.H. Coetzee / p. 297-312
SUMMARRY
Social structures are an essential part of human society as they;
• Provide a framework for the realisation of potential, goals and hopes of individuals,
• Continuous survival of the collective society.
The type of social structure of any culture both influences its members, and is influenced by its
members. Philosophers have asked the question;
• Is a person living within a society an atomic individual who is not reliant on their
relationship with others/society to achieve self-realisation, and if so does their own self
take priority over the society? Or,
• Are they a communitarian being, meaning their relationship with others/society is
essential?
In the latter question, we can then expand to ask if any of the following factors would affect this
relationship:
• Is the status of the rights of any individual so fundamental that they cannot be overridden
by the society?
• Does the individual recognise their duty to their ethical role in relation to the welfare of
others?
• Does the individual appreciate and recognise the common good of the society?
These questions form the basis for the discussion on personhood versus community.
African socio-ethical thought (how the individual views and thinks about others), is reflected in its
societies, and while not unique to African culture, is certainly a defining characteristic. According
to Gikuyu thinking, no one is an isolated individual, they are first part of a community, and only
secondary a unique person. With this emphasis on the collective good and shared goals, it has
been assumed by scholars that any individual is totally dependent on the activities, values, projects
and priorities of the community, and their personal freedom and choices are wholly governed by
it.
Scholars believe the above to be fact because of the ideological choices made by African political
leaders leaning towards socialism (African socialism). The repercussions of these choices by the
African leaders resulted in either extreme or moderate consequences towards the individual
dependent on the government. It was believed that because of the African traditional idea and
practice of communalism, their cultures would easily translate into modern socialism, as further
judged by the relentless pursuit of socialism by African leaders themselves in the 2 decades of
political independence. However the basic those has been misunderstood.
The communitarian concept has some of the following implications/holes;
GYEKYE
The struggle for reason in Africa, from Philosophy from Africa: A Text with
Readings, / P.H. Coetzee / p. 297-312
SUMMARRY
Social structures are an essential part of human society as they;
• Provide a framework for the realisation of potential, goals and hopes of individuals,
• Continuous survival of the collective society.
The type of social structure of any culture both influences its members, and is influenced by its
members. Philosophers have asked the question;
• Is a person living within a society an atomic individual who is not reliant on their
relationship with others/society to achieve self-realisation, and if so does their own self
take priority over the society? Or,
• Are they a communitarian being, meaning their relationship with others/society is
essential?
In the latter question, we can then expand to ask if any of the following factors would affect this
relationship:
• Is the status of the rights of any individual so fundamental that they cannot be overridden
by the society?
• Does the individual recognise their duty to their ethical role in relation to the welfare of
others?
• Does the individual appreciate and recognise the common good of the society?
These questions form the basis for the discussion on personhood versus community.
African socio-ethical thought (how the individual views and thinks about others), is reflected in its
societies, and while not unique to African culture, is certainly a defining characteristic. According
to Gikuyu thinking, no one is an isolated individual, they are first part of a community, and only
secondary a unique person. With this emphasis on the collective good and shared goals, it has
been assumed by scholars that any individual is totally dependent on the activities, values, projects
and priorities of the community, and their personal freedom and choices are wholly governed by
it.
Scholars believe the above to be fact because of the ideological choices made by African political
leaders leaning towards socialism (African socialism). The repercussions of these choices by the
African leaders resulted in either extreme or moderate consequences towards the individual
dependent on the government. It was believed that because of the African traditional idea and
practice of communalism, their cultures would easily translate into modern socialism, as further
judged by the relentless pursuit of socialism by African leaders themselves in the 2 decades of
political independence. However the basic those has been misunderstood.
The communitarian concept has some of the following implications/holes;
