Their realization however is invariably brought about by subjecting them to the community yardstick in such a way that one might even argue that the individual's ideas are really never his own except in as far as they occur as irrealizable phantasms. According to as the communal dictum by many African exponents of communalism, Nkrumah, "the traditional image of Africa implies an attitude toward' expresses the strong dependence of the individual on his community.
This contention should however be interpreted cautiously since it could convey the impression that the individual as such does not exist or even count since he is kind of submerged in the reality of "others". But then it is one thing recognizing a principle and quite another implementing or applying that principle in its minutest details.
Nothomb have gone so far as to suggest that while the indi-vidual's actions should positively contribute to the climate of harmony of the group, strictly speaking there is no purely personal morality and that in the sense what we might say what an individual does has no importance in itself, but only on account of the deleterious influence it is likely to have on the group and on the various forces of nature which ensure the group's survival: The military and police components are fully operational.
We have already alluded to the answer although we have not elaborated it. These claims boil down to a a part of the whole.
And we have also seen that that sociality consists or manifests itself in acts of submersion or self-surrender of the "I" to the "We". There are many reasons which touch on the personal security, humanistic considerations and also the whole ontology of social existence that require active participation in the realization of the general good and, by implication, that of the individual.
I am thinking, for example, of the focus on the individual by the Existentialist philosophies of the West and the moral responsibilities ensuing from free human actions.
Traditionally, Africans found themselves occupying a territory fraught with all kinds of dangers and enemies, physical and psychological. Recherches Philosophiques Africaines, op. Those in this the individual depends on the corporate group. Secondly and more importantly, the a human society or, human habitation and two, solitariness literally, desire to accumulate wealth should be interpreted as a "vote of no walking alone is a pitiable condition.
Emphasis in bracket is mine.
The key document explicitly recognized the roles of the RECs in promoting peace and security in Africa. The individuality of the individual in the totality therefore is absorbed into a larger individual which, in this case, is the community, the clan, the tribe etc.
The concern is more immediately with the current that passes through the network than with the individual powerpoints. The function of the community is to discover these various African leaders, particularly political leaders, have assumed that all attributes and nurture them to maturity in various individuals.
We have already alluded to the answer although we have not elaborated it. Anyanwu, African Philosophy, op. Valeurs et Pierres d'attente. Gradually this inevitable attitude that I cannot exist or I cannot make it all on my own without commending myself to the other or others had to grow naturally.
Or, why does he prefer to be absorbed by what some people might regard as an impersonal "We". This attests to the communalistic nature of the society which, in the words of Ntumba, signifies that "being sick, being feeble, being happy, being strong etc.
It should be noted that in participating in the larger individuality, the individual does not thereby cease to be an individual. Heinrich Beck, "Evolution, Mensch und Menschlichkeit", in: We continuous influence of society, because man, in the first instance, is a are not surprised then that most philosophers and political theorists social being.
Thus in the words of Senghor: Nothomb, Un Humanisme Africain:. THE ONTOLOGICAL SIGNIFICANCE OF "I" AND "WE" IN AFRICAN PHILOSOPHY. "Africa is fundamentally communocratic. The collective life and social solidarity give it a basis of humanism which many peoples might envy.
The world could look to Africa for the principles of social harmony and interdependence especially now that there is a world-wide.
W e discuss in the sections below the traditional African ethic of ukama qua relationships, and how this can be contextualised within the ambit of Philosophy for Children in Africa. "Africa is fundamentally communocratic.
The collective life and social solidarity give it a basis of humanism, which many peoples will envy. These human qualities also mean that an individual cannot imagine organizing his life outside that of his family, village or clan.
PDF | On Jan 4,Olatunji Alabi Oyeshile and others published The Individual – Community Relationship as an Issue in Social and Political Philosophy. The First Development Decade in Africa: An Assessment 3 rationalized on the basis of historical ties. In the extreme, as in development must be built on her peculiarly "communocratic" the fundamentally collectivist character of African society.
communalism and interdependence. Drawing from assertions that Africa is fundamentally “communocratic” (see Sekou Toure in Gyeke, ), in terms 1 Ngubane, NB.
To refer to this African person-oriented culture, I will in this study, employ both the Sotho word “Botho” and/or Nguni word “Ubuntu” interchangeably.Africa fundamentally communocratic