African Development

A Facebook friend of mine from Ghana asked me what I thought about "African Development." That's a tough question...given the fact that I don't know very much about Africa or the various nation states that currently dominate political discussions. But like most philosophers, I won't let my ignorance of the facts stand in the way of participating in that discussion. That's because there are philosophical issues that I can help sort out. The following is my edited and expanded response. 

First, what do you mean by "African development?" It could mean many things. Philosophically, the concept of development signifies progress toward a desirable goal via some means. So to talk "development" we need to identify both a GOAL and the MEANS of achieving that goal. Also, we need to clarify what you mean by "Africa." Are you referring to the entire continent of Africa as a whole or the nation-state of Ghana? There are also "long-term goals" and "short-term goals" and various means of achieving both. Some "goals" are realistic (means are known and can be implimented) and others are idealistic (imaginable but impossible to realize). Of course, we don't always KNOW with certainty which goals are "realistic" and what's "idealistic." Right now, it's hard to set long-term or short-term development goals for Africa as a whole because there's very little social, cultural, or political unity. Even national identity in many African countries are currently in a flux. Do you envision African unity, where all the various tribes, religions, and nation states "cooperate" toward a specific ENDS? If so, by what means MEANS to you plan to to impliment in bringing about that end?

Having said all that, let's return to the original question: "What do you mean by African development?" I assume that you are referring to "economic development." Does your vision for African economic development refer to the ability of Africa to operate (survive or thrive?) independent of the rest of the world (autonomy and self-sufficiency); or,  do you want Africa to develop the capacity to participate in the global economy? Both goals have implications for one's vision of the future of African identity. If economic autonomy and self-sufficiency are your long term goals, then what social, cultural, and political traditions do you embrace, and how do you instill those values? How do you reject the old values? In short, how does economic development relate to sociopolitical development?

Now if your ultimate goal is for Africa to participate in a global economy, you'll have to promote social, cultural, and political traditions that are not hostile to participation in global trade. First of all, Africa would have to embrace rule of law; that is Africans will have to obey rules (that apply to everyone) not what leaders say.  Africans would have reject violence, theft, fraud and breach of contract. If Africa is unable or unwilling to monitor and enforce these basic moral rules, then other nations will not willingly trade with Africa. If you want Africa to be "autonomous and self-sustaining" those same moral and legal rules would have to be enforced. In fact, I would argue that any nation on earth (at any time or any place) that wants to "develop" will have to follow these rules.

 I wish I could say that the United States provides a useful role model, but our society has fallen far short of the "ideal." In fact, much of the economic recession can be attributed to our own failure to uphold these values. So...back again to your original question. What is your vision for Africa 20 years from now? Do you seek a unified Africa (one single sociopolitical entity), or many different competing and cooperating states (like the US and European Union)? Do you want the everyday lives of future Africans to revolve around work, religion, family? Do you want Africans to own a lot of stuff (homes, automobiles, airports, trains, Chinese food, McDonalds food, Western clothes, Western music, Western art etc.)? Or, would you rather revive lost traditions, such as tribal association or subsistence agriculture? What do you think? What is your long-term vision for Africa and how might that vision be realized? What must you do in the sort-term to realize this goal?

Contracts

Contracts are promises made in the context of proposed reciprocity. Contracts, therefore, take the familiar form: "if you scratch my back, then I'll scratch yours." When faithfully executed reciprocity advances the interests of both parties, and entire communities benefit economically. Fraud (or theft) takes place when either the buyer or seller deliberately fails to fulfill their end of the bargain; that is, when the seller fails to deliver the product or service as promised and/or when the buyer fails pay for those products and services as promised. (Bi-lateral fraud is rare, and philosophically interesting.) Reciprocal altruism is embedded in human nature in the sense that when we are cheated, we naturally experience powerful feelings that drive us to seek retribution. Hence, fear of retribution alone can provide a powerful incentive to uphold contracts. However, many cheaters do not fear retribution because they know they can escape detection and/or physically thwart retribution. Private retribution is obviously more difficult when the cheater is more powerful than the victim. Habitual cheaters can be thwarted by warning other members of the community. "Beware! Joe does not keep his promises." In a small community, where cheaters are easily identified and located habitual cheating can usually be held in check by word of mouth; and powerful cheaters can often be held accountable by coalitions comprised of the victims relatives and friends. However, in large communities, cheaters can more easily conceal their identity and/or hide from the victim or other potential victims. This advantage can often be partially neutralized via surveillance technology, mass media, and/or weaponry: but not enirely. Therefore, in large communities, there only two ways to control cheating. First, we can employ legality and tap into coercive power of government to monitor and enforce laws against cheating. Or second, we can use morality and simply teach everyone to keep their promises. My view is that today we need both. Today, we obviously cannot solely rely on parents, and public schools to teach their children not to cheat, let alone steal from others, or even kill others. Therefore, I believe that large communities really do need tax-supported criminal justice systems to monitor and enforce laws that control cheating. But, unfortunately many cheaters are highly intelligent, and have learned how to avoid getting caught. Therefore, it is essential that we also teach (at least) our most intelligent progeny not to cheat. That way, criminal justice systems can focus their efforts on cheaters that are easier to detect, catch, and punish. Take for example, the proverbial bank robber that scribbles his threatening note on the back of one of his own deposit slips, and then conspicuously drives away in a getaway car licensed in his own name. Even the most inefficient governments can handle cheaters like that! We also have to teach buyers that if it looks "too good to be true," it probably is! Buyer beware!

Freedom's Philosopher