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kwasi wiredus konsensethik.
ein afrikanisches modell

Herausgeberin des Thementeils: Anke Graneß

Einleitung /Editorial HTML / PDF


Niels Weidtmann

Der gemeinsame Weg der Kulturen zu größerer Wahrheit.

Eine Einführung in das Denken von Kwasi Wiredu 

Online auch im Internet-Forum “polylog”

In this paper the philosophical thought of Kwasi Wiredu, one of the most prominent contemporary black African thinkers, is reviewed. It is shown that Wiredu argues for a twofold approach to intercultural understanding. On the one hand, cultures differ in their way of conceptualizing the world, each culture owes a distinct "world-view". That is why Black Africa still needs to search for its own identity after being colonized for hundreds of years. Therefore, Wiredu speaks of the need of a "conceptual decolonization". On the other hand, according to Wiredu, all different and culturally bounded "world-views" are based upon a common ground, i.e. the biology of human beings as well as the reality of the world. Wiredu thus argues that an intercultural dialogue has to look for the most plausible "world-view", i.e. it has to ask for the truth of each "world-view". The paper is closed with some critical comments on Wiredus suggestion that there was a "world-view" common to all cultutres that would fit reality best.

Kwasi Wiredu

Demokratie und Konsensus in traditioneller afrikanischer Philosophie.

Ein Plädoyer für parteilose Politik.

Online auch im Internet-Forum “polylog”

Wiredu discusses the use of the consensus principle for political theory and practice in Africa. The consensus principle used to be widespread in African politics, and Wiredu elaborates on the example of the traditional political system of the Ashantis in Ghana as a possible guideline for a recommendable path for African politics. For empirical data, he draws from historical material published by British anthropologists (Evans-Pritchard & Fortes et al.) and Ghanaian intellectuals (Busia et al.). According to Wiredu, a non-party system based on consensus as a central principle of political organisation in Africa could avoid the evident problems of both the one-party system and the multi-party system imposed by the West.

Anke Graness

Der Konsensbegriff

Ein Vergleich der Bedeutung des Konsensbegriffs in Wiredus Konsensethik und der Diskursethik von Karl-Otto Apel und Jürgen Habermas. 

Online auch im Internet-Forum "polylog"

The article tries to compare the term consensus as used by Kwasi Wiredu (Ghana) in his concept of an ethics of consensus with the usage of the same term by Karl-Otto Apel (Germany), founder of the so called ethics of discours (together with Jürgen Habermas). Whereas in Apels opinion consensus bases on rational argumentation and the recognition of the most convincing argument, Wiredu bases consensus on reconciliation and the will to keep harmony in the community. Even though both concepts are quite different (not only concerning the social and historical background, but their way of argumentation too), the discussion shows that they might be useful for each other.

Emmanuel Chukwudi Eze

Demokratie oder Konsensus?

Eine Antwort an Wiredu. 

Gail Presbey

Akan-Chiefs und Königsmütter im heutigen Ghana

Beispiele für Demokratie und verantwortliche Autoritäten? 

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In this article, Presbey engages in the discussion about consensus oriented political systems in Africa, how they can be understood as democratic, and how a currently recommendable system of democracy could be inspired by them. With reference to some interviews that she herself conducted with Akan queenmothers in Ghana, utilizing the sage philosophy approach, Presbey discusses Wiredu's and Gyekye'e recent evaluations of the consensus principle in the political system of the Akan. The discussion also takes up critical remarks of Eze on Wiredu, and proposes some fertile comparative views on the political theory of Hannah Arendt.


Steffen Andreae und Christine Gichure


Hakan Gürses

Der andere Schauspieler.

Kritische Bemerkungen zum Kulturbegriff.

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This article deals with the notion "culture" with regards to intercultural philosophy. By emphasizing that every philosophy is culturally situated, intercultural philosophy attempts to relativize the well-known philosophical claim to universality. Thus, within the framework of intercultural philosophy "culture" figures as the reference point. The author's argument is, however, that reference to the term of culture is a problematical one. This viewpoint is defended by a description of the semiological "functions" of "culture". As an object of inquiry within the framework of the humanities and social sciences, this semiological functions are producing constantly the same effects in different discourses.
Against this background, the author argues that intercultural philosophy is a philosophy of difference which aims at dealing with social, cultural, ethnic etc. differences – and that it is necessary and possible to identify another reference point than culture in order to point out that philosophy is always "situated". By contrast, the term "culture" reduces the plurality of individual differences to a single (entire) difference. He concludes by suggesting that the individual ought to figure as a context, as every philosophy is conceived as well as accessible individually.


Hartwig Bischof

Eine interkulturelle Körperhaltung: Der Spagat.

Ein malerisches Beispiel: Joaquín Torres-García.




Elisabeth Steffens

Menschenrechte im Nord-Süd-Dialog. San Salvador, Juli 1998

Georg Stenger

Vom Neuen des Alten. Seoul, Juli 1998

Bettina Bäumer

Abendländische und indische Ontologie. Mühlheim, Juni 1998

Steffen Andreae & Gail Presbey

Paideia - Philosophie als Erzieherin der Menschheit. Boston 1998


Ronnie Peplow

Wer kommuniziert mit wem? Interkulturelle Kommunikation, Saarbrücken

Alfonso de Toro

Lateinamerika und die Vielfalt der Diskurse. Ibero-Amerikanisches Forschungsseminar, Leipzig

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