Experiencing the COVID-19 outbreak socially: On some recent philosophical contributions

The coronavirus outbreak is currently scrutinised by professional philosophers from different traditions and geographical areas. By focusing on several contributions from European academic philosophers, this article assesses whether such philosophical works manifest and reproduce, consciously or unconsciously, neocolonial and Eurocentric understandings of the Covid-19 pandemic. Particular attention will be given to Agamben’s and Žižek’s interpretations to show the role played in their analysis by reductionist and regressive constructions of the social world. I will then draw on several contributions from African and Africana philosophers (Gqola, Asante, More, West and Outlaw), to set up a theoretical space in which the social experiencing of the coronavirus outbreak, as well as the self-understanding of academic philosophers, could be positively reconceptualised. This act of resignification has its aim in promoting adequate forms of institutional analysis and professional engagement, and it points to the emancipatory task philosophy embodies in the global South

Solidarity at Issue: Pandemics and Religious Belief

A global pandemic such as that of the 2020 Covid-19 corona virus, causing great suffering and loss of life, brings home the difficult conditions that make for our fragile human life. But the question that religious belief poses, about “natural evil” in a world created by a loving God, satirised by Voltaire in the 18th century, masks the more existential problem, the possibility of greater human solidarity. In the background is the Deist view of God complementing the “polite society” of mutual benefit and guaranteeing the latter’s benevolent outcome. It is a worldview, as Charles Taylor (2007) explains, that has put aside the premodern idea of human transformation, that was symbolised by religious virtuosi, saints, theophanies, and so on, now looked upon with suspicion by modernity. But the possibility of transformation, of a generous human response to suffering, is what is called for in a pandemic. In Camus’ novel, The Plague, we see the more authentic response that resists being boxed in by religious enthusiasts to a constricted and ideological affirmation of a cosmic picture that obscures the fault-lines of bourgeois society.

Eurocentric Pitfalls in the Practice of African Philosophy: Reflections on African Universities

We argue that African philosophy scholars are sometimes blinded by Eurocentric tendencies in the practice of African philosophy, and that it is important to identify and overcome these problems. The research gap we intend to fill is that the route of self-examination, self-criticism and self-evaluation has been underexplored in the practice of African philosophy at universities in Africa. The self-understanding of African philosophy is necessary for the reconstruction of indigenous elements for the purpose of African development. Firstly, African philosophy is divided along Eurocentric lines of analytic and continental philosophy. We argue that such a dualism closes other approaches to African philosophy. Secondly, the practice of African philosophy is done in the language of the colonisers; however, concepts from indigenous African languages remain largely unexplored. Thirdly, the Eurocentric approach of making philosophy “universal” and “transcultural,” results in African scholars seeking a general African philosophy that fails to accommodate the diversity and richness of African cultures. Fourthly, African philosophy, as practised in African universities, tends to disregard African culture as the basis of philosophical thought in trying to make philosophy scientific and objective. We argue for decolonial thinking as a means of making African philosophy more genuine.

Thinking of Biko in the time of Covid-19

The Covid-19 pandemic has presented serious questions; not only of a medical-scientific nature, but of a deeply philosophical nature as well. Often, when faced with the unknown—whether in the form of an environmental catastrophe or a general health threat—finding effective ways to overcome our fear of the unknown yields important clues regarding not only the nature of our self-understanding as human beings, but also our all-too-human perceptions of Other(s). While the impact of the Covid-19 pandemic has been especially harsh on people living in conditions of extreme poverty and material deprivation, our collective response has (predictably) proceeded from a position that privileges the interests and lifestyles of the rich, the well-resourced and the politically connected, in a manner that sadly confirms the biblical prophecy: the poor will always be among you. This essay seeks to examine the impact of Covid-19 in South Africa. Its analytic focus proceeds from the perspective of Steve Biko’s conception of Black Consciousness philosophy. It seeks to argue that Biko’s humanist project of liberation offers important insights that can assist us in the normative quest for a society “with a more human face.”

To Save Lives: The Ethical Precedent set by South Africa’s Leadership during Lockdown

None of the lockdown decisions made by governments in response to the Covid-19 pandemic can be considered to be self-evident outcomes of objective data. Executive members of each nation’s government considered the particular pandemic circumstances that they deemed to be important and relevant, and decisions were made based on limited epidemiological data in combination with a variety of contingent socio-political and economic variables. These kinds of decisions fall partly into the philosophical category of ethics, and they can be summarised under the umbrella question: What should we do? The precautionary principle must have played a large role in the decision-making process, considering the conspicuous lack of reliable data on which to base decisions. In this article, I turn to South Africa as a case study, and I tease out some of the precautionary factors that may have, in part, driven many major decisions prior to and during the South African lockdown. I argue that if the precautionary principle can be used as part of the justification for large-scale government interventions to save an unknown number of lives, then consistent use of the principle should warrant concerted responses by government to a variety of potential threats and problems in South Africa. I also argue that for government’s focus on saving lives to be consistent, preventative action in response to phenomena that take worryingly large numbers of lives annually, is necessary.

Western “Supremacy” and the “Renaissance” Issue: Decolonising as Imitative Reaction

Claude Levi-Strauss reminds us that “the notion of humanity, encompassing, without distinction of race or civilization, all forms of the human species, is a recent phenomenon and of limited expansion … But for the major part of the human species, dozens of millennia, this notion appears totally absent. Humanity stops at the frontiers of the tribe, the language group, often even of the village …” (Finkielkraut 1996, 1).

Coronavirus Pandemic: Fear of the Unknown, Shaking Psychological Well-being, Economy, Politics and Morality

The essay examines the meaning and impact of Covid-19 in comparative relation to some of the experiences of the Black Death (1348–1350). It also presents and critically analyses actual case studies of pseudo-named people—in recognition and respect for confidentiality in research ethics—infected by Covid-19. “South Africa” is the primary but not the only focus of this essay. The thesis defended in this essay is that the “social distance” prescribed as a preventative measure to curb the spread of Covid-19 ought to be complemented by ethical “proximity to the other.” Kweli phepha, sizo bonakalisa iintlungu eziviwe ngabantu abaye basuleleka yintsholongwane ye Corona—iSevere Acute Respiratory Syndrome Coronavirus 2 (Covid-19) ngelasemzini. Lentsholongwane ibaphazamise ngokwase moyeni nangokwase ngqondweni. Sizo phinda sijonge ukuba iCorona ingathelekiswa njani nokuba yohluke njani kwi medieval Black Death eyabulala abantu abaninzi mandulo. Abantu aba balisa amabali abo kweli phepha baphiwe amagama angewo wenyani ukuze sibahloniphe, nemfihlo zabo zingafikeleli kubantu ababaziyo.

Editorial - Covid-19: In Memory of the “Black Death”

Editorial

Restorative Transformation after Lockdown: Freedom and Ubuntu in Civic Education

We contend that lockdown restrictions to prevent the spread of Covid-19 in South Africa have exposed deep divisions between citizens and the state, due in part to the neglect of citizenship education and to the neglect of our historical citizenship heritage. We propose in this paper two sources of appropriate normative guidelines, rooted in our common, collective history and ethics, which we ought to promote among citizens to reunite our people. We argue that citizenship education ought not only to be promoted actively in schools but that it must be reformed on the basis of two sets of foundational principles: a) Ubuntu; and b) the Freedom Charter. These encourage integration between citizens and subjects, and between citizens and the state; not to impose false universality from above, nor incoherent heteronomy from below, but to regulate these with cultural and historical continuity in transformation.

Covid-19, Philosophy and the Leap Towards the Posthuman

A discursive canon around transhumanism and posthumanism as beliefs in the efficacy and necessity of technology as the beneficial transformer of human life “for the better” is well-established in the Western philosophical tradition. However, none of the theorists and protagonists of this technological reconfiguration of humanity could ever have predicted that what they envisaged would be propelled into manifestation with as dramatic and phenomenal momentum such as has been ushered in by the mainly technology-driven interventions introduced in various measures globally to curb the SARS-CoV2 virus. The effect of these responses to the pandemic, it is here demonstrated, have set humanity into a technogenesis, a transformative ontological process headed towards a machinistic and de-anthropic life idealised by posthumanists. Apropos, a set of three intertwined tasks are here executed. Firstly, I explicate my foregoing claim, namely, how at the helm of the variety of measures to control Covid-19 is a discernible socio-scientific movement that is directed at inaugurating and regularising a posthumanist consciousness and de-anthropic modes of sociality. Secondly, I venture a critical understanding of “the Covid-19 moment” that exposes the quadripartite alliance of a postmodernist Western philosophy, technoscience, commercial interests, and politics as the systemic drivers of this technocratic philosophical anthropology. Thirdly, or rather concurrently, taking the work of Nick Bostrom as the theoretical heuristic advocating human technological transformation, I normatively alert of the ramifications of this emerging human ontology.