Mbugua, David K (2004) Moral Formation in African Urban Centers: With Particular Reference to Kenya. Licentiate thesis, Pontificia Universita Lateranense.
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Abstract
Since the early seventies, several authors have tried to adopt the principle of evolution by selection to understand the continuous change in cultural behaviors. The rather simple distinction between genetic replicators as gene on the one hand, opposed to all non-genetic replicators as memes on the other, has since been firmly imprinted in the evolutionary thinking about cultural information. Of all the endless variations of cultural traits, some go on to be copied many times, whereas most die out. In the same outlook Africa we are caught up in a cultural evolution, of science and technology, modem communications and mass media, schools and universities, cities and towns. It is an evolution, which is so dynamic that it has almost got out of human control. Above all it is an evolution of man as a whole, and therefore no people or country can remain unaffected by this new rhythm of human history. In Europe and North America, the similar cultural evolution goes back three to five generations. But in Africa we are nearly all in the first generation of the change, which took only a few decades for its way to be paved. Without warning and without physical or psychological preparation African man found himself infected with memes of world revolution and development. This memes are rapidly replicating themselves that nothing can halt this cultural evolution or even slow down its rapid tempo. The man of Africa must get up and dance, for better or for worse, on the arena of world drama. His image of himself and of remain a tribal man. This is general world evolution affecting African societies is a total change and one which affects all spheres of life. On the level of the whole society, this change has been described as 'detribalization'. This means that traditional life is deeply affected, so that tribal identity is fading away since other identities are making claims on the individual and the community. Ethical and moral problems also arise from the new cultural evolution. Tribal ethics suited or suit tribal solidarity. But it cannot easily be applied in the changing situation where urban societies require its own set of morals suited to its type of life. Our analysis of traditional African morality and the effects of the said cultural evolution within urbanized cities, which will expound in the first chapter, originate in the quest for a genuine conscience formation within new cultural evolution. Dialogue with Christianity, psychological studies is necessary for African in urban cities first of all to have understanding of what is means to be human in the new arena. With such dialogue many of the disorientation within urban centers may be clarified. Often, it is obvious that we don't really understand what we are or what we think until we come into contact with someone who challenges us to look at the same reality from a different perspective. At the same time, in looking at the reality from another perspective our horizon of understanding is enlarged. Our study is divided into three chapters. The first chapter is the analysis of the said cultural evolution, taking place in the African urban centers and then positive and negative effects, especially in moral formation. In second chapter we will argue that Christianity the unveiling of the mystery of God as Father, Son, and Holy Spirit by Jesus Christ, who is the son contain a moral system united to it in such a way that Christianity cannot be separated from morality. This Christianity and its ethics, which is increasingly being embraced by African, can help in stimulating a process of cultural redefinition in the face of above evolution, for in Christianity the great moral task of the human being is also the great religious task. To bring the ontological dignity and worth of the person created in the image of God and moral dignity of personality co-created within the environment of Christian community into harmony. In this way the individual city dweller in the self, and in the actions which flow out of and give form to it, may give glory to God. In this perspective therefore Christian moral formation will stand as efficacious aid in moral formation in African cities. The theme of Christian of a moral formation also will direct us to look deeply into the nature of the human person as moral agent. Only a human person can be a moral agent. And so by explicating the nature of moral formation in African cities we must begin by constructing an adequate understanding of human person as a moral agent. Human persons are moral agents. If this statement is to have real meaning for us we must also ask the question, how does one develop morally? Ultimately, this is the foundational question of our second chapter. As Vincent MacMamara reminds us, "in doing morality (and trying to teach or defend it) we are concerning ourselves with one of the great questions of the human race. i.e. how is human person to live? Which is also the question: what does it mean to be a person? It has been a concern for human kind from the beginning". 3 It does not take much education or reflection to realize that humans have the capacity to determine right from wrong and to recognize moral claims upon them. Apart from those who are brain-damaged or pathological, humans have this capacity for responsibility as part of the equipment of their species. Possessing the ability, however, does not guarantee its proper exercise any more than possessing reason makes one consistently rational. The contribution of developmental psychology in this perspective will be appreciated in the Christian moral formation. As a science it is a source of values. Being an experimental science, developmental psychology promotes an empirical and statistical concept of normality. Such sound factual information is essential in formation of conscience for as we will see. Morality deals with life and so must start off with the facts about it. This demands ascertaining pertinent facts. The conscience deliberates on the facts and pass on judgment that embraces the truth that some course of action ought to be followed. In our last chapter we will terminate our studies by proposing a moral formation that is adaptable to ever changing human circumstances. Our point of departure in this argument is that in moral formation neither the person nor his act can be adequately understood apart from his social environment and interpersonal interaction within social environment. In other words we gain our moral bearings from the communities we are born into and deliberately choose, beginning with family and extending to peers, other adults, religious and professional communities. We carry their voices in our heads, for better and for worse. O'Connell writes in his recent work on moral formation that we live up or down to the standards of the groups to which we belong: "the more my relationships depend on my having a particular role, the more that role will be central to me. And the more a particular role is central to me, the greater the likelihood that in role related settings I will behave in accord with that role." His investigation of psychological and sociological resources leads him to a clear conclusion: "values are transmitted through groups.” In groups we find our identity and the inspiration and accountability to lead a moral life. Moral formation then should not only get concern with individual but also the community. Developmental psychologist William Damon observes that in the end we must help our communities recapture what sociologist Amitai Etzioni refers to as their "moral voices.” No doubt Society is deprived of a crucial moral resource when families and communities fail to provide models of sound moral values. In accordance with cognitive and domain theories, Families and society at large can help their children learn how to reflect morally by engaging them in discussions about real life issues in an encouraging manner. This could include eliciting the child's opinion, asking clarifying questions, paraphrasing, and checking for understanding-reminiscent of the Socratic style of questioning.
| Item Type: | Thesis (Licentiate) |
|---|---|
| Uncontrolled Keywords: | Moral formation, urban centers, Kenya |
| Subjects: | B Philosophy. Psychology. Religion > BV Practical Theology |
| Divisions: | Africana |
| Depositing User: | Mr Christopher Mapunda |
| Date Deposited: | 30 Jun 2015 13:19 |
| Last Modified: | 30 Jun 2015 13:19 |
| URI: | http://thesisbank.jhia.ac.ke/id/eprint/242 |
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