Abstract
The dominant conceptions of moral status in the English-speaking literature are either holist or individualist, neither of which accounts well for widespread judgments that: animals and humans both have moral status that is of the same kind but different in degree; even a severely mentally incapacitated human being has a greater moral status than an animal with identical internal properties; and a newborn infant has a greater moral status than a mid-to-late stage foetus. Holists accord no moral status to any of these beings, assigning it only to groups to which they belong, while individualists such as welfarists grant an equal moral status to humans and many animals, and Kantians accord no moral status either to animals or severely mentally incapacitated humans. I argue that an underexplored, modal-relational perspective does a better job of accounting for degrees of moral status. According to modal-relationalism, something has moral status insofar as it capable of having a certain causal or intensional connection with another being. I articulate a novel instance of modal-relationalism grounded in salient sub-Saharan moral views, roughly according to which the greater a being's capacity to be part of a communal relationship with us, the greater its moral status. I then demonstrate that this new, African-based theory entails and plausibly explains the above judgments, among others, in a unified way.
Similar content being viewed by others
Notes
The rest of this paragraph borrows from Metz (2010d: 308–309), which includes some evidence beyond that mentioned here.
Kant himself might hold a view that would count as “relational”, for he deems moral status to be grounded in the capacity to act according to maxims that can be universalized without frustrating purposes, or, allegedly equivalently, the capacity to act in accordance with the absolute value of rational nature wherever it is encountered.
Some suggest that factors besides sentience or even well-being more generally can ground a being’s moral status. For instance, Nussbaum (2006) has recently argued that the capacity to be a good member of its kind grounds moral status to no less a degree than the capacity to live a good life. However, even she maintains that in order for the former, perfectionist good to matter morally, it must inhere in a being with the latter, welfarist good. With Nussbaum, I suggest that exhibiting solidarity with a being can involve acting for its perfectionist good, but if and only if it also has a welfarist good. Such a qualification most easily enables one to exclude, say, knives from being objects of moral status.
As I have argued in detail in Metz (2007).
Some utilitarians argue that people’s “global” desires, with regard to their lives as a whole, are more important than “local” ones, giving them priority over the severely mentally incapacitated in cases of conflict. But what if a normal person, such as Galen Strawson, lacked such desires?
This line of reasoning is inspired by some remarks from Slote (2007: 17–19).
Note how the African theory differs from the classic ethic of care with regard to foetuses and infants, which grounds their moral status in their responsiveness to care (Noddings 1984: 87–89).
Does the African theory entail: that cuter animals have a greater moral status than ugly ones, that a late-term human foetus has a lower moral status than a chimpanzee, that a stereotypical Mother Teresa has a greater moral status than us, or that someone actually part of a communal relationship with us has a greater moral status than someone who merely could? And, if so, are these implications counterintuitive?
References
Biko S (1971) Some African cultural concepts. Repr. in: Biko S I write what I like. Picador Africa, Johannesburg, pp 44–53, 2004
Bujo B (2001) Foundations of an African ethic. Crossroad, New York
de Waal F (1996) Good natured. Harvard University Press, Cambridge
DeGrazia D (2008) Moral status as a matter of degree? South J Philos 46:181–198
Dombrowski D (1997) Babies and beasts. University of Illinois Press, Chicago
Donovan J, Adams C (eds) (2007) The feminist care tradition in animal ethics. Columbia University Press, New York
Frey RG (1983) Rights, killing and suffering. Basil Blackwell, Oxford
Gruen L (2003) The moral status of animals. In: Zalta E (ed) Stanford encyclopedia of philosophy. http://plato.stanford.edu/entries/moral-animal/. Accessed 12 January 2011
Gyekye K (1997) Tradition and modernity. Oxford University Press, New York
Jaworska A (2007) Caring and full moral standing. Ethics 117:460–497
Kant I (1797) The metaphysics of morals. MacGregor M (tr) Repr. Cambridge University Press, New York, 1991
Kennett J (2002) Empathy and moral agency. Philos Q 52:340–357
Leopold A (1968) A sand county almanac, 2nd edn. Oxford University Press, New York
Mbiti J (1969) African religions and philosophy. Heinemann Educational Books, Oxford
Menkiti I (1979) Person and community in African traditional thought. Repr. In: Wright R (ed) African philosophy, 3rd edn. University Press of America, New York, pp 171–181, 1984
Mercer P (1972) Sympathy and ethics. Clarendon, Oxford
Metz T (2007) Toward an African moral theory. J Polit Philos 15:321–341
Metz T (2010a) African and Western moral theories in a bioethical context. Develop World Bioeth 10:49–58
Metz T (2010b) Human dignity, capital punishment, and an African moral theory. J Hum Rights 9:81–99
Metz T (2010c) For the sake of the friendship. Theoria 57:54–76
Metz T (2010d) Animal rights and the interpretation of the South African constitution. SA Publ Law 25:301–311
Miller H (1988) Science, ethics, and moral status. http://www.phil.vt.edu/Miller/papers/science.html. Accessed 12 January 2011
Mkhize N (2008) Ubuntu and harmony. In: Nicolson R (ed) Persons in community. University of KwaZulu-Natal Press, Pietermaritzburg, pp 35–44
Murove MF (2004) An African commitment to ecological conservation. Mankind Q 45:195–215
Noddings N (1984) Caring. University of California Press, Berkeley
Noddings N (1992) The challenge to care in schools. Teachers College Press, New York
Nozick R (1989) The examined life. Simon & Schuster Inc., New York
Nussbaum M (2006) The moral status of animals. Chron High Educ 52(22):B6–8
Odera Oruka H, Juma C (1994) Ecophilosophy and parental earth ethics. In: Odera Oruka H (ed) Philosophy, humanity and ecology. ACTS, Nairobi, pp 115–129
Regan T (2004) The case for animal rights, 2nd edn. University of California Press, Berkeley
Shutte A (2001) Ubuntu. Cluster, Cape Town
Silberbauer G (1991) Ethics in small-scale societies. In: Singer P (ed) A companion to ethics. Basil Blackwell, Oxford, pp 14–28
Singer P (1993) Practical ethics, 2nd edn. Cambridge University Press, New York
Slote M (2007) The ethics of care and empathy. Routledge, New York
Stone C (1972) Should trees have standing? South Calif Law Rev 45:450–501
Stone C (1985) Should trees have standing? Revisited. South Calif Law Rev 59:1–154
Taylor P (1986) Respect for nature. Princeton University Press, Princeton
Tutu D (1999) No future without forgiveness. Random House, New York
VanDeVeer D (1995) Interspecific justice and intrinsic value. Electron J of Anal Philos. http://ejap.louisiana.edu/EJAP/1995.spring/vandeveer.1995.spring.html. Accessed 12 January 2011
Verhoef H, Michel C (1997) Studying morality within the African context. J Moral Educ 26:389–407
Warren MA (2003) Moral status. In: Frey RG, Wellman C (eds) A companion to applied ethics. Blackwell, Malden, pp 439–450
Wiredu K (1992) The African concept of personhood. In: Flack HE, Pellegrino EE (eds) African-American perspectives on biomedical ethics. Georgetown University Press, Washington DC, pp 104–117
Wiredu K (2008) Social philosophy in postcolonial Africa. S Afr J Philos 27:332–339
Acknowledgments
For helpful comments on a prior draft of this article, I thank Kevin Behrens, Kai Horsthemke, Neil Van Leeuwen and two very thoughtful and helpful anonymous referees for this journal. I have also benefited from audience feedback at: the 2008 Annual Conference of the Philosophical Society of Southern Africa held at Monash University; a Philosophy Department Seminar at the University of Johannesburg; the 15th Annual Conference of the International Society for African Philosophy and Studies held at the University of Cheikh Anta Diop; and a Symposium on Nonhuman Animals organized by the Hunterstoun Centre at the University of Fort Hare.
Author information
Authors and Affiliations
Corresponding author
Rights and permissions
About this article
Cite this article
Metz, T. An African Theory of Moral Status: A Relational Alternative to Individualism and Holism. Ethic Theory Moral Prac 15, 387–402 (2012). https://doi.org/10.1007/s10677-011-9302-y
Accepted:
Published:
Issue Date:
DOI: https://doi.org/10.1007/s10677-011-9302-y