http://www.journals.co.za/ej/ejour_phron.html A Sabinet RSS feed with the latest modified articles for each journal. http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a1.pdf <UL><LI><b>Author:</b> Cloete, Michael </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> iii</LI> <LI><b>Abstract:</b> The aim of this SASGPH Conference is evident from the theme of the conference: dialogue between Greek and African, and other world philosophies. The conference is innovative in more than one respect, since Greek philosophy would appear to be reaching out to other world philosophies in order to engage in dialogue. Given the overwhelming dominance of Greek philosophy in almost all departments of philosophy in Africa, such a dialogue cannot be timelier. That this conference took place on South African soil makes its timeliness all the more interesting. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a2.pdf <UL><LI><b>Author:</b> Mangena, Fainos </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 1-17</LI> <LI><b>Abstract:</b> In Western thought, moral acts have always been evaluated, condemned and/or justified by three normative theories, namely virtue theories, Kantian deontology and teleology, particularly utilitarianism. Because of the popularity of Western philosophy, these normative theories have wholesomely been applied across cultures as standards for human action despite the fact that some of these cultures have different moral requirements. The theories have put the individual at the centre of morality with reason occupying a central place. In this article, while I admit that these normative theories have to some extent received worldwide acclaim, I argue that they cannot be wholesomely applied across cultures without facing problems of cultural validation. Relying on my Zimbabwean moral experience, I argue against this universal application of normative theories across African cultures and I argue for a <b>hunhu/ubuntu</b> dialogical moral theory as the most appropriate or relevant theory to be used in Southern Africa in general, and in Zimbabwe in particular. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a3.pdf <UL><LI><b>Author:</b> Schoeman, Marelize </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 19-38</LI> <LI><b>Abstract:</b> Ubuntu principles are entrenched in South Africa's laws and judicial system but globalisation and accompanying Westernisation resulted in acculturation and the erosion of traditional values which created a state of anomie. The same values and principles that underpin the African philosophy of ubuntu are embodied in restorative justice. In this article it is suggested that the interconnectedness of restorative justice values and ubuntu worldview could offer a medium to bridge the divide between traditional culture and a modern-day life world. It is proposed that restorative justice values offer the ideal platform for the teaching of a pro-social culture and restorative method of conflict resolution in society, thereby becoming a catalyst for social transformation. This case study done in the Ixopo Amakosi area of South Africa, furthermore represents an applied attempt to illustrate how restorative teachings can be used pro-actively in crime prevention and not merely reactively during adjudication. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a4.pdf <UL><LI><b>Author:</b> Delport, Petrus Terblanche </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 39-54</LI> <LI><b>Abstract:</b> The question that this paper will address is that of the human being's relationship to technology and nature. The main argument considers how the human being is "world-forming" as opposed to the animal being "poor in world" (Heidegger). The investigation into the question of the human being's symbiosis with nature and technology will be explored mainly through the work of Martin Heidegger, Giorgio Agamben and Bernard Stiegler. Heidegger and Agamben will assist in elucidating the difference between the animal's <i>open</i> and the human's <i>unconcealment</i> in order for the argument to be made that the animal and the human navigate their world by way of a succession of <i>marks</i>. The animal's marks are already given while the human constructs its marks. The myth of Prometheus and Epimetheus, as retold by Stiegler, will serve to show how the "human is technics". Stiegler's concept of epiphylogenesis offers a view of the human as <i>Weltbildend</i> that takes further Heidegger's assertion that "[<i>t</i>]<i>echn&#275;</i> is a mode of <i>al&#275;theuein</i> [revealing]" (Heidegger 2011: 222). Through seeing the human as technics, Stiegler offers a view of technology that does not fall into the traditional parameters of technological or cultural determinism on the one side, or technological substantivism and instrumentalism on the other. Stiegler's view of epiphylogenesis will lead to a discussion of what Michel Serres calls <i>The natural contract</i> (1995) in order to propose conceptualisation of the symbiotic connection of animal/human/<i>techn&#275;</i>. Current policies like carbon-emission taxes seek short-term alleviation of ecological problems, still considering the human as being in a relationship with nature. Serres' natural contract will be proposed as a way to think of nature as part of the social contract. Such a re-thinking of nature's position can only be thought of as a symbiosis. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a5.pdf <UL><LI><b>Author:</b> Oguejiofor, J. Obi </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 55-72</LI> <LI><b>Abstract:</b> Departing from the perspective that relevant philosophising today should both be contextual and open to a globalising humanity; this paper argues that dialogue is the best way of achieving these aims. It traces the pristine link between African and Greek philosophies to prove that contextualisation and openness were hallmarks of ancient Greek philosophy. African philosophy, while also attempting to be contextual, has excelled in being open to other philosophies through its long history. From this point of view both Greek and African philosophies are very well placed to be models to other regional philosophies. This dual characterisation makes dialogue possible and practicable, even though in many respects the dialogue has lacked balance and has been marked by colonial superiority and inferiority tendencies, which - being historical - have been surreptitiously ingrained in our psyche. It is in so far as we are able to rise above such complexes that our dialogue will be able to confront shared dilemmas. Doing so will sing an ode to philosophy both Greek and African. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a6.pdf <UL><LI><b>Author:</b> Cloete, Michael </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 73-98</LI> <LI><b>Abstract:</b> The nature of the relationship between language and rationality has been a central question in the history of philosophy. While the recent "linguistic turn" in the Western philosophical tradition has done well to remind us of the contingent nature of language in relation to the question of rationality, it has unfortunately neglected to acknowledge the contingency of the normative assumptions of the literate tradition that has accompanied the articulation and development of Western philosophical discourse. From this perspective, written language and the written text are invariably regarded as the privileged custodians of human rationality, often to the disregard of the intellectual achievements of ("other") non-literate cultural traditions.<br/>In this article, I examine the respective approaches of Plato and Hountondji to the question of the possibility of philosophical discourse within a literate and non-literate tradition, in the light of which I seek to consider the related question of human rationality from a perspective that questions the privileged status of the written philosophical text as the only authentic medium of philosophical discourse. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a7.pdf <UL><LI><b>Author:</b> Metz, Thaddeus </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 99-117</LI> <LI><b>Abstract:</b> In this article I compare and, especially, contrast Aristotle's conception of virtue with one typical of sub-Saharan philosophers. I point out that the latter is strictly other-regarding, and specifically communitarian, and contend that the former, while including such elements, also includes some self-regarding or individualist virtues, such as temperance and knowledge. I also argue that Aristotle's conception of human excellence is more attractive than the sub-Saharan view as a complete account of how to live, but that the African conception is a strong contender for a limited group of the most important virtues related to morality <i>qua</i> rightness. </LI></UL> 2013-01-04T08:58:14Z http://reference.sabinet.co.za/webx/access/electronic_journals/phron/phron_v13_n2_a8.pdf <UL><LI><b>Author:</b> Mungwini, Pascah </LI><LI><b>Vol 13 Issue 2</b></LI> <LI><b>Publication:</b> 2012</LI> <LI><b>Page:</b> 119-136</LI> <LI><b>Abstract:</b> This work, which is conceived within the framework of dialogue between cultures, is an attempt to (re)member Socrates and to demonstrate the immutability of Socratic discourse and ideals across cultures - including Africa. It utilises the account and setting of the Apology to argue that there are important parallels that can be drawn between the threat to open dialogue and deliberative discourse in the Athens of Socrates' time and postcolonial Africa. The work appropriates Socratic ideas and ideals to reflect on the issues of justice and leadership ethics in postcolonial Africa. It bemoans the fact that despite the intervening years between the Athens of Socrates' time and our African present, the fate that Socrates as the voice of reason suffered at the hands of his Athenian detractors, is the same fate that continues to confront Africans who seek to speak in defence of justice and on behalf of the voiceless majority. The work concludes with the need to cultivate the practice of Socratic citizenship in postcolonial Africa. </LI></UL> 2013-01-04T08:58:15Z