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Ubuntu and Business Ethics: Problems, Perspectives and Prospects

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Abstract

The African philosophy of Ubuntu is typically characterised as a communitarian philosophy that emphasises virtues such as compassion, tolerance and harmony. In recent years there has been growing interest in this philosophy, and in how it can be applied to a variety of disciplines and issues. Several authors have provided useful introductions of Ubuntu in the field of business ethics and suggested theoretical ways in which it could be applied. The purpose of this paper is to extend this discussion by providing a more critical analysis of Ubuntu and business ethics with the aim of clarifying the role that Ubuntu can play, and providing guidance for further research in this area. The analysis consists of three sections. In the first, certain problems are identified within the existing literature. This is followed by a consideration of alternative perspectives and interpretations of Ubuntu. The last section, following from the first two, identifies specific areas requiring further research, both empirical and non-empirical, as well as ways in which Ubuntu could be fruitfully applied.

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Notes

  1. Although Mbiti (1989) refers to this aphorism, he does not relate it to Ubuntu. There is no reference for Ubuntu in the index to the second edition of African religions and philosophy.

  2. Ramose also insists that Ubuntu is not only a moral concept, but is ‘the root of African philosophy’ (1999, p. 49) and ‘the fundamental ontological and epistemological category in the African thought of the Bantu-speaking people’” (1999, p. 50). He considers the word to be

    a gerundive, a verbal noun denoting a particular state of being and becoming at the same time. It thus denotes a particular action already performed, an enduring action or state of be-ing and the openness to yet another action or state of be-ing (2003b, p. 643)

  3. The full list of ‘core’ and ‘associated’ Ubuntu values identified by Broodryk is as follows (2002, p. 32):

    Humanness: Warmth, tolerance, understanding, peace, humanity

    Caring: Empathy, sympathy, helpfulness, charitable, friendliness

    Sharing: Giving (unconditionally), redistribution, openhandedness

    Respect: Commitment, dignity, obedience, order, normative

    Compassion: Love, cohesion, informality, forgiving, spontaneity

  4. Lutz (2009, p. 315) does acknowledge the work of Trompenaars and Hampden-Turner (1997) when pointing out the differences between some ethnic groups. However, he did not comment on their findings that suggest relatively high scores for individualism amongst some black South African groups, a lack of significant differences between some black and white South Africans, and that some black groups reflected greater individualism than white Afrikaners.

  5. As noted earlier, some scholars consider Ubuntu values to be universal. Western examples that are comparable to African examples then provide support for a universal Ubuntu. While this may be true, consistently maintaining such a view of Ubuntu together with the claim that sub-Saharan African societies maintain a value system that is different to that maintained in the West then appears problematic.

  6. See also Maitland (1989, 1997, 1998) for moral arguments in favour of the market mechanisms that underlie the shareholder-oriented approach.

  7. Lobola is a traditional Southern African marital custom in which a prospective husband makes a payment to his fiancée’s family.

  8. Two examples of empirical, qualitative studies that do not study Ubuntu in great detail, but that do include some questions or analysis regarding Ubuntu are West (2010) and Louw and Fourie (2011).

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  1. School of Business & Economics, Monash University, Gippsland Campus, Churchill, VIC, Australia

    Andrew West

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West, A. Ubuntu and Business Ethics: Problems, Perspectives and Prospects. J Bus Ethics 121, 47–61 (2014). https://doi.org/10.1007/s10551-013-1669-3

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