Metanationality, comprehensive democracy and left communitarian rights: lessons from Ghana for South Africa
The Ghanaian philosopher, Kwame Gyekye, defends a concept of metanationality (nationality-transcending specific ethnic groups, yet accommodating them all on a basis of equality), which he regards as eminently suitable for application in multicultural societies. Metanationality distinguishes between...
| Autore principale: | |
|---|---|
| Tipo di documento: | Elettronico Articolo |
| Lingua: | Inglese |
| Verificare la disponibilità: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Pubblicazione: |
2000
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| In: |
Koers
Anno: 2000, Volume: 65, Fascicolo: 1, Pagine: 45-76 |
| Altre parole chiave: | B
economic justice
B rights and citizenship B African Philosophy B African democracy |
| Accesso online: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The Ghanaian philosopher, Kwame Gyekye, defends a concept of metanationality (nationality-transcending specific ethnic groups, yet accommodating them all on a basis of equality), which he regards as eminently suitable for application in multicultural societies. Metanationality distinguishes between first- and second-tier solidarity. Second-tier solidarity entails commitment to the democratic institutions of the state and a system of rights to which individuals bear title. These rights include social and economic rights which are backup rights ensuring effective use of political rights. This system of comprehensive democracy requires that the constitution does not differentiate between citizens, though individuals are differentiated at first-tier solidarity with reference to the communocultural groups with whom they identify. Gyekye succeeds in marrying rights to a politics of the common good. This success is due largely to a novel feature of his philosophy - the equal moral standing of individual and community - and to a limitation clause designed to limit liberty whenever it is necessary to protect the requirements of equality. Gyekye’s attempt to find a reciprocal balance between rights and the common good is instructive for attempts in South Africa to effect a just dispensation for all citizens. | ||
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