In this article, I argue that individuals could be entitled to rights, outside those that are communally conferred, as part of the primary requirement of being ‘persons’ in the African communitarian set-up if the terms ‘person’ and ‘personhood’ are understood differently from the way they are currently deployed in the communitarian discourse. The distinction between these two terms is the basis of my thesis where clarity on their meanings could be helpful in establishing the possibility of ascribing rights outside those that are communally conferred. I argue that ontologically, a ‘person’ is prior to ‘personhood’ (understood in the normative sense) which is considered to find its fuller expression in a community and by virtue of this, I think that he or she is entitled to some rights outside those that are defined and conferred by the community. This is my point of departure in this article.
A Response to Masaka's Objection of Menkiti
Dennis Masaka argues that individuals have rights outside those conferred by the community. The argument is a critique to Ifeanyi Menkiti’s view of personhood. He argues that Menkiti uses the word person and personhood as synonymous. Masaka makes a distinction between the two, where person is an ontological concept, and personhood is a normative concept. For Masaka, individuals have rights by virtue of being persons and not personhood. My approach to the paper is therapeutic. I argue that Masaka misinterprets Menkiti’s views. I argue that Menkiti does not allocate rights in his idea of personhood and as something conferred by the community as proposed by Masaka. This implies that Masaka’s view is not radically different from Menkiti’s.
Global Civilisation at the End of the Twentieth Century – A Universal Ethic and Human Duties, or Relative Values across World Cultures?
Someone standing on the threshold of a new millennium has a better view than earlier generations of the long-term trends that characterise our century. In this connection, Germany currently offers a good illustration of the fact that many European countries are at present going through a third wave of pluralisation. After the first wave, which ruptured medieval church unity in the sixteenth century and which might be termed a denominational, internal Christian pluralism, a second wave began to build up during the eighteenth century; this involved the shattering of 'Christian' unity – which, despite it all, still existed- and the splitting of society into one part wedded to Christian values and another of secular-humanistic outlook.
'Luck' as a Relational Process among Hunting Peoples of the Siberian Forest in Pre-Soviet Times
Roberte N. Hamayon
This article is based on data from pre-Soviet Siberia, mainly, the West Buryat and Tungus Evenk groups. As a product that cannot be produced, game is an ideal example of something that requires 'luck'. Far from being passively received, luck requires an active behavior and implies controlled interactions with various types of agencies of the natural environment and within society. Luck is the outcome of a multirelational process that starts with multiple precautionary measures, continues with fostering, and ends with sharing practices. This action results, paradoxically, in challenging both equality and differentiation, social redistribution and individual responsibility. Throughout this process, luck is associated with meat and vital force (as a substance) and with love, play, and wealth (as a value).
Who Is a Radical Communitarian?
one that chiefly characterises an African moral thought. Secondly, I demonstrate that Menkiti actually does not necessarily deny nor reject rights per se; instead, he is proposing an alternative political model that prioritises duties/obligations for
On Soldierly Becomings in the Desert of the Real
Thomas Randrup Pedersen
narrative on becoming traumatized by war, let alone brutalized and alienated. However, there is another plotline in Armadillo , one that originates from the Romantic period (see Harari 2008 ), one that depicts the tour of duty as an adventure (see Gordon
policing. 1 In addition, the military forces deployed in the Occupied Territories are also responsible for more civilian duties such as civil administration and the maintenance of public order. This combination of military and civilian duties produces a
refugees in Sabra and Shatila was formulated by the Commission in its final report as follows: A similar indirect responsibility also falls on those who knew of the decision (i.e., to let the Phalangists enter the camps); it was their duty, by virtue of
A Religious yet Public Case for Welcoming Refugees
identity, the pope appealed to values of justice, civility, and solidarity ( Francis 2017 ), relying heavily on Christian doctrine and Catholic social teaching to justify the duty to welcome refugees. The pope does not usually engage in political debates
the young and late Sartre. 6 We will also see the manner in which the concepts of rights, duties, and power that Sartre develops in this chapter are independent of the Polis . As such, Sartre has redefined certain of the fundamental concepts found in