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Acknowledgements
For comments on an earlier draft, I thank Sharlene Swartz, Pedro Tabensky, Monica Taylor and an anonymous referee for the Journal of Moral Education.
Notes
1. Other recent texts worth mentioning include: manuscripts on sub‐Saharan political philosophy (Chachine, Citation2008; Vervliet, Citation2009); special issues of journals on African ethics (Tabensky, Citation2008; van Binsbergen, Citation2008); unpublished doctoral dissertations (e.g. M. O. Eze, Citation2008; Matolino, Citation2009); books that are largely ethnographic analyses of certain values of a specific sub‐Saharan people (Shamala, Citation2008; Chukwube, Citation2009; Kelbessa, Citation2009); and books on related topics such as Africana philosophy and critical race theory (E. C. Eze, Citation2008; Gordon, Citation2008).
2. To disclose a potential conflict of interest, I note that I have contributed a chapter to African ethics.
3. These rationales should be compared with the influential view of Kwasi Wiredu (Citation1996, pp. 172–190) that individuals have a moral right to representation in the formulation of every major political decision.
4. For a similar view, see the chapters on business ethics in Murove (2009) by Barbara Nussbaum (‘Ubuntu and business’) and Mvume Dandala (‘Cows never die: embracing African cosmology in the process of economic growth’).
5. With regards to this topic, a thoughtful and controversial start is Nkondo (Citation2007).
6. See also the chapters on bioethics in Murove (2009) by Munyaradzi Murove (‘African bioethics’) and Musa Dube (‘“I am because we are”: giving primacy to African indigenous values in HIV/AIDS prevention’).
7. Or at the expense of well‐being in this world. Many Africans believe in an afterlife, and some would argue that death of one's body is not necessarily an impairment of one's quality of life, particularly if one would become an ancestor in a spiritual realm (perhaps precisely as a result of participation in traditional healing practices).
8. For more on this point, and on the promise of sub‐Saharan morality to provide insight into normative ethics, see ‘The African ethic of Ubuntu/Botho: implications for research on morality’ (Metz & Gaie in this issue, pp. 273–290).