In defence of communitarianism philosophy: The contribution of moderate communitarianism to the formation of an African identity

Walter P Maqoma

doi:10.4102/ve.v41i1.1984

Abstract

In defence of communitarianism philosophy: The contribution of moderate communitarianism to the formation of an African identity

Highlights

It has become axiomatic to say, ‘do not throw out the baby with the bathwater with the Baby’, within the discussion of ideas – whether to integrate or refute old or new ideas within the philosophical landscape, perhaps the theological landscape, as the theological discipline is important for understanding identity, even African identity. Bediako (1999:1–10), in his book, Theology and Identity, noted that the question of identity is key to understanding the concerns of Christian theology in modern Africa as was the case in the 2nd century AD.In a world that has been characterised by individualism,1 and has adopted Westernisation as a norm, the African communitarian identity has been refuted and critiqued as non-essential
[T]hese descriptions of African culture make clear communitarian nature. What they do not make clear, is what type of communitarian notion is, or can be said to be, upheld in the African moral and political theory: radical or moderate? (p. 37). In his defence of moderate communitarianism, Gyekye (1997) expressed his observation of the relation between the individual and the community by stating that: The most appropriate type of relation that should exist between the individual and society has been an intractable problem for social and political philosophy
There is a dialectic process involved between the expression of the intrinsic, essential attributes that the individual possesses, and the influence of the community’s norms, values and practices, for the formation and execution of personhood

Summary

Introduction

It has become axiomatic to say, ‘do not throw out the baby with the bathwater with the Baby’, within the discussion of ideas – whether to integrate or refute old or new ideas within the philosophical landscape, perhaps the theological landscape, as the theological discipline is important for understanding identity, even African identity. Bediako (1999:1–10), in his book, Theology and Identity, noted that the question of identity is key to understanding the concerns of Christian theology in modern Africa as was the case in the 2nd century AD. ‘it is in rootedness in an ongoing human community that the individual comes to see himself as man’ (Menkiti 1984:172) This view of radical communitarianism http://www.ve.org.za falls short of presenting an accurate view of the African understanding of man or personhood. In his defence of moderate communitarianism, Gyekye (1997) expressed his observation of the relation between the individual and the community by stating that: The most appropriate type of relation that should exist between the individual and society has been an intractable problem for social and political philosophy. According to Gyekye (1997): despite the natural sociality of the human being, which at once places him in a system of shared values and practices and a range of goals, there are, grounds for maintaining that a person is not fully defined by the communal or cultural structure ... There is no denying the community’s role in the complex process involved in the individual’s realisation of her goals and aspirations, though; yet, even so, the communal definition or constitution can only be partial. (p. 53)

Conclusion

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