1. *For written comments on an earlier draft, I thank Robert Goodin, Stephen Kershnar, Dirk Louw, David Martens, Thomas Pogge, Augustine Shutte, Raymond Suttner and three anonymous referees forThe Journal of Political Philosophy. In addition, for oral comments, I am grateful to participants at: the Conference on African Philosophy in the 21stCentury held at the University of South Africa; the Annual Conference of the Philosophical Society of Southern Africa held at Rhodes University; the Ethics and Africa Conference held at the University of Cape Town; and a colloquium sponsored by the University of KwaZulu-Natal Philosophy Department. I am also indebted to students in ethics classes that I have instructed in the philosophy departments of the University of Johannesburg and the University of the Witwatersrand. Finally, I am appreciative that some of this work was supported by a Research Promotion Grant from the University of the Witwatersrand Faculty of Humanities Research Committee.
2. 1One more often finds something closer to moral anthropology or cultural studies, i.e., discussion recounting the ethical practices or norms of a certain African people. For representative examples, see Anthony Kirk-Greene, "?Mutumin Kirki?: the concept of the good man in Hausa,"African Philosophy: An Anthology, ed. Emmanuel Chukwudi Eze (Oxford: Blackwell, 1998), pp. 121-9; and John Ayotunde Isola Bewaji, "Ethics and morality in Yoruba culture,"A Companion to African Philosophy, ed. Kwasi Wiredu (Oxford: Blackwell, 2004), pp. 396-403. I do not mean to disparage these discussions; I aim merely to distinguish them from this one.
3. 2I focus exclusively on right action and set aside issues of good character (e.g., motives, virtues), saving them for another occasion.
4. Canubuntuprovide a model for citizenship education in African democracies?