Kennedy, D. Gyekye, Kwame, Militarism is the great preserver of our ideals of hardihood, and human life with no use for hardihood would be contemptible.Pacifists ought to enter more deeply into the aesthetical and ethical point of view of their opponents. Managers should deem a practice permissible only if they can answer no to both of the following questions: Is it possible to conduct business successfully in the host country without undertaking the practice? Humanism—the doctrine that takes human welfare, interests, and needs as fundamental—constitutes the foundation of African ethics. The military instincts and ideals are as strong as ever, but they are confronted by reflective criticisms which sorely curb their ancient freedom. In African terms, humanity is not just an anthropological term; it is also a moral term when it comes to considering the relations between members of the human species. Accordingly, the justifying generic function that Griffin assigns to human rights is protecting normative agency while taking account of practicalities. In general, society satisfactorily fulfills this duty of imparting moral knowledge to its members through moral education of various forms, including, as in African societies, telling morally-freighted proverbs and folktales to its younger members. Orend, B. Hart, H. Some philosophers advocate very short lists of human rights but nevertheless accept plurality see Cohen , Ignatieff It is evidently true that in the context of the society, in terms of functioning or flourishing in a human society, the human individual is not sufficient, for her capacities, talents, and dispositions are not adequate for the realization of her potential and basic needs. Green and Son. The dependency noted in the foregoing proverb is to be put down to the limited nature of the possibilities of the human individual.
Some degree of ethical commitment—some sense that everyone will play by the rules—is necessary for a sound economy. A bad person is said to be a person with a bad character, suban bone.
Since the United Nations has mainly dealt with the rights of women and minorities through specialized treaties such as the International Convention on the Elimination of All Forms of Racial Discrimination ; the Convention on the Elimination of All Forms of Discrimination Against Women ; the Convention on the Rights of the Childand the Convention on the Rights of Persons with Disabilities If the common good is achieved, then the individual good is also achieved.
Because of these attractions it may be worth exploring sophisticated ways to transform very demanding human rights into goals. It is only in the last hundred or so years that government-sponsored social rights have taken over a substantial part of the burden of providing for the needy.
This has meant that governments cannot be seen as the only addressees of human rights and that the right to privacy of home and family needs qualifications to allow police to protect women within the home. And there is continuing pressure to expand lists of human rights to include new areas.In African conceptions moral values originate from the basic existential conditions in which human beings organize and conduct their lives. Dershowitz, A. Refusing to offer help to others and consistently seeking one's own good and disregarding the good of others will result in one's being denied the help and goodwill that may be necessary to achieve certain ends. References to the moral or ethical life or behavior are made using words that mean behavior or character. Kenneth Kaunda describes in some detail how the enjoyment of people is expressed in practical terms: Our conversation is a good example of this [enjoyment of people]. Priests and medical men are in a fashion educated to it, and we should all feel some degree if its imperative if we were conscious of our work as an obligatory service to the state. Exercise moral imagination. Not being a revealed religion, traditional African religion can be characterized as a natural religion, a religion that derives from the peoples' own reflections on this complex world and their experiences in it. In a revealed religion, what is revealed is generally elaborate and can be conceived to include moral principles and ideals as part of the will of God thus revealed. The characterization of traditional African religion would, thus, lead me to assert—to generalize on logical grounds—that the moral system of each African society—in the traditional setting—does not derive from religion: thus, it is an autonomous moral system. Several writers, including European travelers to Africa in the nineteenth and early twentieth centuries, have remarked upon these virtues as practiced in African social and moral life. Second, it may be interpreted as meaning that God made the human being capable of moral choice, that is, that the human being was merely endowed by his creator with the moral sense to distinguish between good and evil, right and wrong. A permanently successful peace-economy cannot be a simple pleasure-economy. Social or community life itself, a robust feature of the African communitarian society, mandates a morality that clearly is weighted on duty to others and to the community; it constitutes the foundation for moral responsibilities and obligations. If moral reasons exist independently of human construction, they can—when combined with true premises about current institutions, problems, and resources—generate moral norms different from those currently accepted or enacted.
The importance of food and other basic material conditions of life is easy to show. The popular imagination fairly fattens on the thought of wars.
First, it may be taken as implying that God created the human being actually to do good, that is, to actually behave virtuously and to always make the appropriate moral choices.
It is doubtful that all human rights are inalienable in this sense.