Cultural pathways and pitfalls in South Africa: a reflection on moral agency and leadership from a Christian perspective

Abstract

The nature and importance of moral agency for the transformation of persons and society, particularly from a Christian perspective, are discussed in this article. The focus is on cultural pathways and pitfalls with respect to the formation and exercise of moral agency on the part of individuals, leaders and communities. The six dimensions of cultural values as developed by Hampden-Turner and Trompenaars (2000) are used as a framework to describe and evaluate mainly western and African cultural values in order to identify ways of developing moral responsibility and genuine social transformation

Community: In Christianity

“…(p. 577) Not everyone belongs to the community, as was already clear from the example about the villagers who turned on their own shopkeeper who was accused of witchcraft. Kretzschmar (2010) calls this limited conception of community, which includes some but excludes others, 'collectivism' or 'communitarianism':…”

“…(p. 47) Ubuntu in such a fashion means caring for one's own people, however one may define 'one's own'. Kretzschmar (2010) contrasts such a limited use of community with a use which implies a more abstract and formal concept of 'common good': Instead of a moral community promoting the common good, the short-term self interest of a particular group is promoted. Hence countries such as Kenya, Burundi, Rwanda, Liberia and the Sudan are torn by ethnic conflict.…”

“…If social harmony of a particular group is the greatest good, then more general notions such as the nation-state or a formal concept of 'common good' without the organic processes of inclusion and exclusion are sacrificed. Kretzschmar (2010) continues: Communitarianism further leads to nepotism (promotion of the interests of family members), 'jobs for pals' (promoting the interests of friends and supporters), misplaced (blind) loyalties to clan or family members, uncritical political patronage and an absence of personal moral accountability. (p. 578)…”

Applied Ethics and tertiary education in South Africa: Teaching Business Ethics at the University of South Africa

“…Prozesky (2007), for example, argues for a 'global ethic of well-being' that is drawn from a wide range of moral sources. Kretzschmar (2008Kretzschmar ( , 2010 has pointed out both the similarities and key differences between Christian, African, Western and secular ethics and spirituality. In other words, the difficulty with the normative approach is to determine which norms and values are to be upheld, and to ask from whence these norms are derived.…”

The role of relationship in moral formation: An analysis of three tertiary theological education institutions in South Africa

“…Many feminist theologians emphasise this connection between women and nature and recognise the violence done to the natural environment and themselves (Gebara 1996;McFague 1987;Phiri 1996). 4.For a discussion of the dangers of both individualism and communalism, see Kretzschmar (2008;2010 No exposition of morality would be complete without mentioning the work of Kohlberg (1981) and Gilligan (1991). Although Kohlberg's work is mainly based on justice and abstract universal moral principles, he includes a relational element in moral decision making.…”