108
African ecophilosophy on the impetus of African eco relationalism therefore
holds promise for ecological integrity on the continent and beyond. This strand of
African thought differs from biocentric positions in one very important respect.
Biocentrism is usually characterized as an individualist position, locating moral
value in particular properties of individual organisms or in maximising utility for
such individuals. The African eco relationalism is strongly grounded in a communitarian value system. It prizes fostering harmony in the community of all living
things, stressing their interrelatedness and bondedness.
To be an object of moral concern, rationality, intelligence, and language are not
required, although different beings have different mental capacities and roles. The
unity of the whole establishes an ethical obligation for human beings toward nature.
Africa has different cultures that have helped to shape positive moral attitudes
toward the natural environment and its human and nonhuman components. Africa
eco-philosophy therefore has the potential to promote ecological integrity on the
continent and beyond. An African emphasis on the interrelatedness or interconnectedness of everything in nature is the foundation for a morality that prizes harmonious relationships as against moral consideration criteria proposed by holists,
ecocentrists, sentientists, and biocentrist individualists. In fact, it is able to expand
this sphere even further essentially communitarian and relational, and thus able to
embrace the most useful aspects of both.
Emphatically, the most promising aspect of this approach is its refusal to prioritize individuals over the community or family of nature, or vice versa.
References
Arnold D (2011) Introduction: climate change and ethics. In: Arnold D (ed) The ethics of global
climate change. Cambridge University Press, pp 1–15
Avila N, Carvallo J, Shaw B, Kammen D (2017) The energy challenge in Sub-Saharan Africa: a
guide for advocates and policy makers. Oxfam Res Backgrounder:25–26
Awolalu Ọ (1976) Sin and its removal in African traditional religion. J Am Acad Relig
44(2):275–287
Behrens K (2012) Moral obligations towards future generations in African thought. J Global Ethics
8(2–3):179–191
Callicott B (1986) The search for an environmental ethic. In: Regan T (ed) Matters of life and
death: new introductory essays in moral philosophy. Random, New York, p 265
Caron C (2003) Defining the public interest, negotiating rights: the influence of environmental impact on assessment legislation in Sri Lanka. Paper submitted for the 9th International
Conference on Sri Lanka Studies, Matara, Sri Lanka, 28–30 November 2003
Chibvongodze D (2016) Ubuntu is not only about the human! An analysis of the role of African
philosophy and ethics in environment management. J Hum Ecol 53(2):157–166
Drengson A, Ecophilosophy. Ecosophy and the deep ecology movement: an overview. http://www.
ecopherics.net/pages/DrengEcophil.html. Accessed 14 Feb 2019
Ekwunife A (1990) Consecration in Ibo traditional religion. Jet Publishers, Enugu, p 30
Eze M (2008) What is African communitarianism? S Afr J Philos 27:386–399
Fariga A, Ipimoroti M, Chirenje T (2018) Environmental pollution in Africa. Environ Dev Sustain
20(1):41–73
N. F. Unuigbe
African ecophilosophy on the impetus of African eco relationalism therefore
holds promise for ecological integrity on the continent and beyond. This strand of
African thought differs from biocentric positions in one very important respect.
Biocentrism is usually characterized as an individualist position, locating moral
value in particular properties of individual organisms or in maximising utility for
such individuals. The African eco relationalism is strongly grounded in a communitarian value system. It prizes fostering harmony in the community of all living
things, stressing their interrelatedness and bondedness.
To be an object of moral concern, rationality, intelligence, and language are not
required, although different beings have different mental capacities and roles. The
unity of the whole establishes an ethical obligation for human beings toward nature.
Africa has different cultures that have helped to shape positive moral attitudes
toward the natural environment and its human and nonhuman components. Africa
eco-philosophy therefore has the potential to promote ecological integrity on the
continent and beyond. An African emphasis on the interrelatedness or interconnectedness of everything in nature is the foundation for a morality that prizes harmonious relationships as against moral consideration criteria proposed by holists,
ecocentrists, sentientists, and biocentrist individualists. In fact, it is able to expand
this sphere even further essentially communitarian and relational, and thus able to
embrace the most useful aspects of both.
Emphatically, the most promising aspect of this approach is its refusal to prioritize individuals over the community or family of nature, or vice versa.
References
Arnold D (2011) Introduction: climate change and ethics. In: Arnold D (ed) The ethics of global
climate change. Cambridge University Press, pp 1–15
Avila N, Carvallo J, Shaw B, Kammen D (2017) The energy challenge in Sub-Saharan Africa: a
guide for advocates and policy makers. Oxfam Res Backgrounder:25–26
Awolalu Ọ (1976) Sin and its removal in African traditional religion. J Am Acad Relig
44(2):275–287
Behrens K (2012) Moral obligations towards future generations in African thought. J Global Ethics
8(2–3):179–191
Callicott B (1986) The search for an environmental ethic. In: Regan T (ed) Matters of life and
death: new introductory essays in moral philosophy. Random, New York, p 265
Caron C (2003) Defining the public interest, negotiating rights: the influence of environmental impact on assessment legislation in Sri Lanka. Paper submitted for the 9th International
Conference on Sri Lanka Studies, Matara, Sri Lanka, 28–30 November 2003
Chibvongodze D (2016) Ubuntu is not only about the human! An analysis of the role of African
philosophy and ethics in environment management. J Hum Ecol 53(2):157–166
Drengson A, Ecophilosophy. Ecosophy and the deep ecology movement: an overview. http://www.
ecopherics.net/pages/DrengEcophil.html. Accessed 14 Feb 2019
Ekwunife A (1990) Consecration in Ibo traditional religion. Jet Publishers, Enugu, p 30
Eze M (2008) What is African communitarianism? S Afr J Philos 27:386–399
Fariga A, Ipimoroti M, Chirenje T (2018) Environmental pollution in Africa. Environ Dev Sustain
20(1):41–73
N. F. Unuigbe