Das Buch weist in exemplarischen Fallstudien von der Antike bis zur Gegenwart die zentrale Rolle von Bildern für Prozesse der Vergemeinschaftung auf. Gegen Ende des 20. Jahrhunderts setzt in der akademischen Diskussion eine verstärkte Rückwendung zum Konzept der Gemeinschaft ein.

Attitudes toward repository projects cannot be explained merely on the basis of perceived risks, trust, or technical information. Issues of justice and fairness frequently arise when burdens and benefits are to be allocated. A fair distribution across the various parts of a given territory of the waste to be stored is unlikely to be accomplished as it is contingent on appropriate geological formations and other factors. The process by which the specific distribution is determined and accomplished needs to be taken (...) into account as well. Thus, justice evaluations of both the distributive outcome and the process itself, by which the outcome is accomplished, are likely to affect people’s attitudes toward and acceptance of siting decisions. Data from a number of methodically different studies conducted over the last eight years on site selection in Switzerland suggest that a fair procedure is more essential than a fair distribution to a consensus about the decisions made. As a consequence, even normative assessments of the fairness of a distribution of nuclear waste must consider procedural justice as a valuable indicator, independently of the particular shape of the distribution. However, contextual factors, such as the wider nuclear energy strategy of a country, may compete with procedural fairness in terms of importance. Even though fairness is a requirement it does not guarantee acceptance. It may, however, enhance acceptability from a moral standpoint. (shrink)

The explanatory role of natural selection is one of the long-term debates in evolutionary biology. Nevertheless, the consensus has been slippery because conceptual confusions and the absence of a unified, formal causal model that integrates different explanatory scopes of natural selection. In this study we attempt to examine two questions: (i) What can the theory of natural selection explain? and (ii) Is there a causal or explanatory model that integrates all natural selection explananda? For the first question, we argue that (...) five explananda have been assigned to the theory of natural selection and that four of them may be actually considered explananda of natural selection. For the second question, we claim that a probabilistic conception of causality and the statistical relevance concept of explanation are both good models for understanding the explanatory role of natural selection. We review the biological and philosophical disputes about the explanatory role of natural selection and formalize some explananda in probabilistic terms using classical results from population genetics. Most of these explananda have been discussed in philosophical terms but some of them have been mixed up and confused. We analyze and set the limits of these problems. (shrink)

What moral reasons, if any, do we have to ensure the long-term survival of humanity? This article contrastively explores two answers to this question: according to the first, we should ensure the survival of humanity because we have reason to maximize the number of happy lives that are ever lived, all else equal. According to the second, seeking to sustain humanity into the future is the appropriate response to the final value of humanity itself. Along the way, the article discusses (...) various issues in population axiology, particularly the so-called Intuition of Neutrality and John Broome’s ‘greediness objection’ to this intuition. (shrink)

The current global ecological crises have, inter alia, led to an upsurge in massive migrations, food crises, diseases, pandemics, increased conflict and war especially in African societies. Most of those affected are the small farmers in rural communities who depend on agriculture. This crisis has not only raised concerns about the extent of the damage humans and human activities are causing to the natural environment but has also ignited discussions about the urgent necessity for a change in human behavior and (...) our obligations towards a new agrarian philosophy. In this chapter, I argue that Henry Odera Oruka’s Parental Earth Ethics could be adopted as a new principle of global justice and for grounding global environmental ethics. This principle invites us towards rethinking ecological fairness and global justice. Specifically, I opine that Oruka’s Parental Earth Ethics could be a veritable resource in our search for: (i) promoting global justice in the use and equal distribution of wealth and world resources for the common good and security of all, and (ii) global environmental ethics. It is basically driven by the ethical principle of the human minimum, which ought to inspire us humans to be more ethically and politically responsible in their use and distribution of world resources for the good and security of all. (shrink)

This paper sketches a theory of the reason‐giving force of well‐being that allows us to reconcile our intuitions about two of the most recalcitrant problem cases in population ethics: Jan Narveson's Procreation Asymmetry and Derek Parfit's Non‐Identity Problem. I show that what has prevented philosophers from developing a theory that gives a satisfactory account of both these problems is their tacit commitment to a teleological conception of well‐being, as something to be ‘promoted’. Replacing this picture with one according to which (...) our reasons to confer well‐being on people are conditional on their existence allows me to do better. It also enables us to understand some of the deep structural parallels between seemingly disparate normative phenomena such as procreating and promising. The resulting theory charts a middle way between the familiar dichotomy of narrow person‐affecting theories and totalist or wide‐person affecting theories in population ethics. (shrink)

In this paper, I make a case for an intercultural philosophy of religion from an African perspective. I focus on the philosophical underpinnings of the various meaningful religious practices and beliefs that give rise to the concepts of God, death and the problem of evil. A philosophical study of African traditional religions, based on anthropological findings across African cultural orientations, gives us a good starting point in understanding African worldviews and religious experiences. It also reveals that the various world religions (...) may all be seen as offering different perspectives on the same reality. Specifically, I argue that traditional African conceptions of God, death and the problem of evil could make significant contributions to global discourses in the philosophy of religion. First, I articulate points of convergence and divergence between African traditional religions with Saint Aquinas’ proofs for God’s existence; Second, I question the phenomenon of death and one’s life’s meaning. And third, I approach the problem of evil and attempt an African solution to the Epicurean dilemma. (shrink)

Jung trata do problema do mal enquanto médico-analista que utilize métodos empíricos. O seu ponto de partida consiste básicamente na tomada de consciência da sombra, ou seja, dessa parte essencialmente inconsciente da psique e recalcada pelo eu consciente. Ampliando o conceito de sombra até ao arquetípico e transpessoal, Jung propõe conceitos de índole transcendental. Ele atreve-se igualmente a criticar a imagem de Deus na tradição judaico-cristá. A sua linguagem metafísica reduz-se por vezes a certas formas de explicar o conceito do (...) arquétipo do Si-mesmo, o que por vezes não sepode distinguirde uma tomada de posição filosófico-teológica. O exemplo do seu diólogo com o dominicano Victor White mostra a importância de distinguir categorias ejogos de linguagem na reconstrução filosófica do pensamento junguiano. /// Jung deals with the problem of evil as an analyst-physician who makes use of empirical methods. His starting point is basically the awareness of the shadow, that is, from the essentially unconscious part of the psyche and rejected by the conscious I. Extending the concept of shadow to the archetype, transpersonal, Jung proposes concepts of transcendental nature. He also dares to criticize the image of God in the Judaic-Christian tradition. His metaphysical language sometimes comes to some ways ofexplainig the concept of the Oneself archetype, and sometimes cannot be distinguished from the taking of a philosophical-theological position. The example of his dialogue with the Dominican Victor White points out the importance of distinguishing categories and language games in the philosophical reconstruction of the Jungian thought. (shrink)

Dans cet article, je plaide en faveur d'une philosophie interculturelle de la religion dans une perspective africaine. Je me concentre sur les fondements philosophiques des diverses pratiques et croyances religieuses significatives qui donnent lieu aux concepts de Dieu, de la mort et du problème du mal. Une étude philosophique des religions traditionnelles africaines, basée sur des découvertes anthropologiques à travers les orientations culturelles africaines, nous donne un bon point de départ pour comprendre les visions du monde et les expériences religieuses (...) africaines. Elle révèle également que les diverses religions du monde peuvent toutes être considérées comme offrant des perspectives différentes sur la même réalité. Plus précisément, je soutiens que les conceptions africaines traditionnelles de Dieu, de la mort et du problème du mal pourraient apporter des contributions significatives aux discours mondiaux sur la philosophie de la religion. Premièrement, j'articule les points de convergence et de divergence entre les religions traditionnelles africaines et les preuves de l'existence de Dieu apportées par Saint Aquin; deuxièmement, je m'interroge sur le phénomène de la mort et le sens de la vie. Et troisièmement, j'aborde le problème du mal et tente de trouver une solution africaine au dilemme épicurien. (shrink)

In this paper, I engage in a critical discussion of Francophone African philosophy focusing on its history, the influences, and emerging trends. Beginning the historical account from the 1920s, I examine the colonial discourses on racialism, and the various reactions generated leading to the Négritude movement in Francophone African intellectual history. I explore the wider implications of the debate on Négritude as an integral component of ethnophilosophy in postcolonial Francophone African philosophy. Finally, I argue that in spite of the apparent (...) linguistic divides/boundaries between Francophone African philosophy and the philosophical traditions in Anglophone and Lusophone Africa, there are robust interactions and critical exchanges of ideas converging and reconnecting with other philosophical orientations outside Africa. Keywords: African Philosophy, Colonialism, Francophone, Anglophone, Lusophone, Négritude, Ethnophilosophy. (shrink)

In this paper, I engage in a critical discussion of Francophone African philosophy focusing on its history, the influences, and emerging trends. Beginning the historical account from the 1920s, I examine the colonial discourses on racialism, and the various reactions generated leading to the Négritude movement in Francophone African intellectual history. I explore the wider implications of the debate on Négritude as an integral component of ethnophilosophy in postcolonial Francophone African philosophy. Finally, I argue that in spite of the apparent (...) linguistic divides/boundaries between Francophone African philosophy and thephilosophical traditions in Anglophone and Lusophone Africa, there are robust interactions and critical exchanges of ideas converging and reconnecting with other philosophical orientations outside Africa. (shrink)

In this paper, I argue that traditional African communitarian values such as togetherness, mutual cooperation and solidarity are more consistent with the social structure and the political organization of many traditional societies in Africa and could be a veritable framework for implementing a program of inclusive development. I establish that African communitarian values take into consideration the contributions of all stakeholders, including the poor, vulnerable, and the marginalized in a bid to address development issues. I also provide strong reasons for (...) implementing communitarian strategies of togetherness, solidarity and mutual cooperation which support mutual interdependence and could promote inclusive development in Africa. I draw examples from traditional African ethic with communitarian values salient among small self-governing communities, and reflect on the ethic / politics of consensus in light of important developmental challenges facing the world today. I draw the conclusion that a critical and creative reevaluation of the communitarian values may help Africans and the rest of humanity in meeting the challenges of inclusive development. Keywords : Inequality, Inclusive Development, Liberalism, African Communitarianism, Ontology, Wellbeing, African Socialism. (shrink)

In this paper, I argue that traditional African communitarian values such as togetherness, mutual cooperation and solidarity are more consistent with the socialstructure and the political organization of many traditional societies in Africa and could be a veritable framework for implementing a program of inclusivedevelopment. I establish that African communitarian values take into consideration the contributions of all stakeholders, including the poor, vulnerable, and the marginalized in a bid to address development issues. I also provide strong reasons for implementing communitarian (...) strategies of togetherness, solidarity andmutual cooperation which support mutual interdependence and could promote inclusive development in Africa. I draw examples from traditional African ethicwith communitarian values salient among small self-governing communities, and reflect on the ethic / politics of consensus in light of important developmentalchallenges facing the world today. I draw the conclusion that a critical and creative reevaluation of the communitarian values may help Africans and the rest of humanity in meeting the challenges of inclusive development. (shrink)