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Greek Family Virtues Across Time: Reflections of Classical Ethics in
Ghanaian Society
Emmanuel Teiko (PhD), Benedicta Akoto-Bamfo (Doctoral Researcher)
Department of Classics & Philosophy, University of Cape Coast
DOI: https://dx.doi.org/10.47772/IJRISS.2025.91100280
Received: 10 November 2025; Accepted: 20 November 2025; Published: 06 December 2025
ABSTRACT
This article explores the lasting family virtues rooted in classical Greek society and their reflection in
contemporary Ghanaian society. It highlights the fundamental role of the family (oikos) in ancient Greece,
emphasizing virtues like loyalty, respect for elders, piety, and social responsibility. Using historical analysis and
literature synthesis, the study compares Greek family ethics with the value systems of contemporary Ghanaian
families. By contrasting Greek historical and philosophical perspectives with Ghanaian societal norms, the study
shows how family values serve as enduring frameworks for social identity and moral behaviour across time and
cultures, continuing to influence social cohesion, moral upbringing, and community harmony in Ghana. Although
grounded in Ethics and Classical studies, this paper adopts a multidisciplinary approach that combines historical
and comparative cultural analysis. By examining these cross-cultural continuities and changes, the article
highlights the ongoing significance of family values as a social and moral foundation in diverse cultural contexts.
Keywords: Oikos, Family, Virtues, Values, Greek Society, Contemporary Ghana
INTRODUCTION
The enduring relevance of classical philosophy provides a valuable perspective for analyzing contemporary
societal structures and moral values. This article compares Aristotelian ethical principles regarding the oikos
(household) with traditional family values in line with contemporary Ghanaian society. The study rests on the
idea that a set of core virtues related to community living, hierarchy, and interpersonal duty is crucial for human
flourishing (eudaimonia), both in ancient Greece and contemporary Ghana (NE, I.7, 1097b). Although the socio-
political contexts of 4th-century BCE Athens and 21st-century Ghana differ greatly, both cultures fundamentally
view the family or extended kinship group as the foundation of the state (Gyekye, 1996; Aristotle, Politics, I.2,
1253a). This study aims to discuss key Aristotelian household virtues and examine how they are expressed,
adapted, or preserved within the Ghanaian socio-cultural environment, particularly in themes such as respecting
elders, community solidarity, and the relationship between the individual and the group.
It is an undisputed fact that the foundations of Western thought and social organization are deeply rooted in the
ethical and moral principles that originated in ancient Greece. Among these, the concept of the oikos, commonly
understood as the household or family, served as a basic and core unit for the nurturing and developing individual
virtues, social responsibilities, and communal harmony. The concept of family has long served as the foundation
of human societies across different eras and cultures. Examining how family values have evolved reveals that
certain ethical principles transcend geographic and historical boundaries, linking civilizations and periods.
As a working definition of virtues in this study, virtues in classical Greek ethics, like those described by Aristotle
in Nicomachean Ethics, are practically defined as habitual excellences of character (areté) developed through
practice. These virtues highlight moderation (sophrosyne), courage (andreia), justice (dikaiosynē), and wisdom
(phronesis) within the household (oikos) (Georgas, J., Berry, et al. 1996). Conversely, in contemporary Ghanaian
society, virtues are reflected in community practices such as respect for elders (which extends filial piety, similar
to Greek eusebeia) and reciprocity. These are observable behaviours within extended kinship networks where
individuals prioritize collective well-being over individual interests (Dzramedo, J. E., et al. 2018). Comparative
analysis reveals operational similarities: Greek virtues highlight rational self-control within nuclear-like
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households, while Ghanaian virtues demonstrate this through interdependent rituals, like naming ceremonies,
which foster communal solidarity akin to Aristotelian philia (friendship virtues).
It is undeniable that classical Greek society, with its unique ethical and familial structures, offers a rich source
for understanding the dynamics of kinship, responsibility, and social unity. These ancient values, focused on duty,
honor, and communal well-being, still resonate in modern social practices worldwide. Meanwhile, according to
Osei-Tutu et al. (2025), they posit that contemporary Ghanaian society, rooted in a strong tradition of extended
family systems and communal values, reflects many of these virtues in everyday life. Therefore, traditional
Ghanaian society values the family as a fundamental social institution where kinship ties, communalism, honour,
and respect for elders are deeply ingrained. Although Ghanaian values have changed due to modernization, shifts
in education, economy, and technology, core elements such as respect, humility, and communal harmony remain
essential.
METHODOLOGY
This study uses a multidisciplinary approach integrating historical analysis, literature review, and comparative
cultural analysis. Primary ancient Greek texts, scholarly articles, and some contemporary sociocultural research
on Ghana are examined. Critical interpretation is employed to assess the trajectory and applicability of the virtues
today. Here, in this study, we employed a qualitative methodology based on a comprehensive literature review
of primary and secondary sources related to classical Greek family virtues and contemporary Ghanaian family
values. Comparative cultural analysis is applied to identify overlaps and differences between Greek and Ghanaian
family ethics.
CONCEPTUAL FRAMEWORK
This study examines how classical Greek family virtues, namely prudence, justice, temperance, and courage,
have extended beyond their original context to reflect within Ghanaian family ethics, emphasizing the family as
a key moral institution essential to individual and social development. Drawing from Aristotle’s virtue ethics, the
family is viewed as the “first school” of moral education, where virtues are learned through habituation and
mentorship as posited in Aristotle’s Nicomachean Ethics (NE, II.1, 1103a17-18; II.6, 1107a1). Greek family
virtues emphasize the development of moral character within the household, guiding individuals to live well and
promote social harmony.
Admittedly, the family symbolizes nature in its clearest manifestation. From an Aristotelian perspective, family
is an amoral institution (Cf: Fawcett, Hawkins, & Yorgason, 2013; Fowers, 2000) in that every family must
address fundamental matters of right and wrong, of responsibility, and of human virtue (NE, 2001c; VI.1144a).
According to Aristotelians, the essential domain of social science is to investigate human “matters of
significance” and understand their role in social life. These matters of significance include elements that are
particular to humanity, such as “moral goodness, evil, dignity, the sense of worth, the various forms of human
love, and so on” (Taylor, 1995).
In the Ghanaian context, family ethics or values similarly highlight virtues such as respect for elders, communal
responsibility, self-discipline, and courage as values that resonate with Greek virtues (Anderson & Inusah, 2023).
Ghanaian moral systems view the extended family as a key agent for transmitting these virtues through cultural
practices, such as proverbs, storytelling, and rites of passage. This amalgamation corresponds with Alasdair
MacIntyre’s (1990) idea of traditions as practices that embody virtues within communities.
The framework thus posits that:
1. Classical Greek family virtues parallel Ghanaian familial virtues in moral education and social cohesion.
2. The family functions as the mediating institution through which virtues are cultivated and sustained across
generations in both cultures.
3. Despite cultural and historical differences, there exists a shared ethical emphasis on virtues that enable both
personal excellence and communal well-being.
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This approach enables a comparative analysis based on virtue ethics, showing how classical ideas reveal the
continuity and flexibility of family virtues across different cultural settings. Understanding these insights
enhances modern debates on moral development and social responsibility in Ghana.
LITERATURE REVIEW
The classical Greek family, or oikos, functioned as a fundamental social, economic, and ethical unit, central to
Greek identity and civic life. Pomeroy articulates how the oikos combined public and private roles, governed by
the kyrios who wielded authority over family members, slaves, and property, positioning the family as a
microcosm of societal hierarchy. Greek family values focused on fulfilling responsibilities, upholding honor, and
guiding children as carriers of tradition. Contrasts emerge between city-states such as democratic Athens, with a
nuanced domestic-public divide, and militaristic Sparta, where family served state interests (Pomeroy, 1996).
Aristotle argued that families were the fundamental social unit of society (NE, I.1252b) because they have a
transformative effect on individuals and on the larger body politic. A major reason for this, he explained, was
that family teaches responsibility, a virtue necessary for a just and good society. Sharing sexual partners and
children results in less care being given to each, a foreshadowing of the modern concept of the tragedy of the
commons. Aristotle (2001f) argued:
For that which is common to the greatest number has the least care bestowed upon
it. Everyone thinks chiefly of his own, hardly at all of the common interest, and
only when he himself is concerned as an individual. Besides other considerations,
everybody is more inclined to neglect the duty which he expects another to fulfill.
(NE, II.1261b)
From an Aristotelian perspective, the family is defined as a moral institution (Cf: Fawcett, Hawkins, & Yorgason,
2013; Fowers, 2000), insofar as every family must address fundamental issues concerning right and wrong,
responsibility, and human virtue. This paper proposes a definition of family that aligns with the Aristotelian
framework.
Family is a multigenerational institution of mutual responsibility, defined partly
through stories that are developed and passed down by its members, and centered
on cultivating virtue in the lives of its members as well as guiding both collective
and individual movement toward a conception of the good.
According to Aristotle, at the family level, a man is superior to a woman, and therefore it is through this nature
for the man to be a ruler over the woman (Politics, I.13, 12601ff). The same applies when it comes to age; the
elder has the priority to rule over the younger because the former is more ‘complete,’ mature, and full of
experience compared to the latter, whom he considers to be ‘incomplete’ with little or no experience in ruling
matters. In another place, Aristotle appreciates, uplifts, and complements a woman with the argument that though
women are not rulers over men, as men are naturally rulers over women and over the entire family, women have
been gifted through nature with the ability to control the man. She must control a man (a wife, for example, must
control his husband) not only to get what they want but also, more importantly, to strengthen, perfect him in his
function (Politics, I.12, 1259b1-15, cf. Johnson 2015).
Aristotle describes the polis as a community composed of many free citizens who enjoy equal rights and together
create the city-state (Politics, III.12). He views humans as naturally meant to belong to this community. In his
view, people are connected to their society, while the community itself relies on each free person, as it is formed
by many individuals. The study of Greek family values reveals a rich historical path rooted in classical ethics and
cultural traditions that continue to influence contemporary social practices both in Greece and abroad. Classical
Greek family life was deeply connected to the oikos, the basic household unit governed by clearly defined ethical
roles, especially the kyrios, the male head responsible for economic, legal, and social authority (Brewminate,
2025). These structures were supported by Aristotelian virtue ethics, which emphasized philia (familial love),
respect for hierarchy, and social responsibility, thereby framing the ethical basis for individual and collective
well-being in the polis (i.e., city-state).
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In classical Athens, the society greatly valued individualism; the upbringing and cultural teaching children
experienced within the family were crucial in preparing them for their responsibilities as adults. Even amid these
changes, core values like honouring elders, loyalty to family, and supporting the community continue to hold
significance, demonstrating the enduring nature of traditional ethical principles despite social transformations.
Historically, Ghanaian fatherhood was defined by a patriarchal model, where the father wielded unquestionable
authority over the household and primarily functioned as the economic provider and disciplinarian. Ghanaian
fathers exercised control through the strict enforcement of family rules, with mothers and children expected to
obey unconditionally. The father was regarded as the symbol of family unity and the key figure responsible for
the psychological and economic well-being of the household (Otu, 2015).
In contemporary Ghana, research on what drives fathers to take part in early child care is scarce, even though
there is a growing body of work on this topic in Western countries (Heers & Szalma, 2018). Applying Western
research findings directly to the Ghanaian context is challenging due to differences in cultural practices.
Traditionally, Ghanaian fathers are seen primarily as providers of financial support and moral guidance for their
children, regardless of where they reside. There is limited understanding of the factors that encourage Ghanaian
fathers to engage more actively in early child care beyond these established roles. This traditional view confines
fathers mostly to the role of breadwinner (Nyarko, 2014), with less emphasis on direct caregiving involvement.
The late 20th century in Ghana witnessed major social and economic transformations driven largely by increased
educational opportunities and economic empowerment for women, particularly through policies supporting their
access to higher education (Otu, 2015). These changes contributed to a gradual shift in how fatherhood is
understood, moving away from rigid, patriarchal roles toward more cooperative and flexible models of parenting.
Thus, fatherhood has changed from being mostly about exercising one’s authority and providing financial
assistance to a more balanced role that includes caregiving, emotional support, and sharing household tasks,
influenced by social changes, migration, and movements for gender equality.
Ghanaian family values are fundamentally anchored in communalism, respect for authority, and intergenerational
solidarity, with extended family structures playing a crucial role in social support and identity (Osei-Tutu et al.,
2023). Despite the impact of modernization and urbanization, which introduced new values such as formal
education and individual achievement, traditional principles that emphasize respect, hospitality, and collective
well-being continue to exert significant influence. The dynamic nature of Ghanaian family values reflects ongoing
negotiations between ancestral customs and contemporary societal demands, particularly in relation to family
structure shifts, educational aspirations, and economic realities (Nukunya, 2003).
The Ghanaian family system has traditionally been patriarchal, with clear gender-based roles assigned to both
fathers and mothers. Fathers in Ghana have historically been viewed as the heads of households, wielding
authority and responsibility for economic provision and decision-making within the family. This is reflected in
Otu’s (2015) description of the father’s role as a disciplinarian and provider, often equated metaphorically to a
“Headmaster” who commands obedience and enforces family rules (Otu, 2015). The father’s primary
responsibility is economic provision, ensuring that essential needs such as food, clothing, education, and shelter
are adequately met (Otu, 2015). Fathers are expected to maintain family unity and discipline, and their absence
creates a significant vacuum in familial stability.
Broadly speaking, in Ghana, the mother’s role complements that of the father, with mothers primarily responsible
for caregiving, nurturing children, and managing household duties. Traditionally, women and their families
handle daily tasks such as child-rearing, household chores, and passing on cultural values. However, their role
goes beyond emotional and physical care, as many women also contribute economically to their households.
Changes in the roles of both fathers and mothers have taken place due to modernization, economic shifts, and
migration. While men still typically serve as the main providers, women’s financial contributions are growing,
especially in urban areas, thereby changing household dynamics. This evolution points to a version of fatherhood
that balances material support with emotional involvement, influenced by social, economic, and legal factors,
particularly in diaspora settings.
Moreover, in Akan culture, the idea of community as an extended family, along with customs like taboos
regulating natural resource use, supports sustainable living, reflecting a system akin to the Greek frameworks that
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guided family and resource management. This collective approach maintains strong social bonds and cultural
continuity (Boamah, 2015). However, modern influences such as Western education and religions have
transformed some aspects of the Akan worldview. Still, the core Oikos-like principles of communal
responsibility, respect for natural and human relationships, and spiritual stewardship continue shaping family and
societal values in contemporary Ghana (Boamah, 2015). Religious upbringing, fear of God, worship, and
importance of God in everyday life, as well as commitments to religious virtues, were described as traditional
Ghanaian values (Osei-Tutu et al, 2023).
To expatiate on the point noted above, there is a clear parallel between classical Greek family virtues and
traditional Ghanaian values in their mutual focus on the well-being of the community, moral duties within family
relationships, and respect for hierarchical authority. Both cultures view the family as central to maintaining social
order, imparting moral education, and shaping cultural identity, illustrating universal themes expressed through
distinct cultural practices. Additionally, religious and ethical beliefs in contemporary Ghana reflect the Greek
blending of devotion and family responsibilities, linking the earthly life to spiritual continuity through honouring
ancestors. This shared cultural ethic helps preserve family values consistently over time and across different
societies. This understanding is supported by Ghanaian social structures, where the family serves as the core of
identity and responsibility, with elders and traditional leaders maintaining authority within a patriarchal
framework, while caregiving is a collective effort within the community. Such systems reinforce social cohesion
and ethical responsibility, similar to classical Greek family and societal norms (Osei-Tutu et al., 2023).
Ultimately, this comparative lens enriches understanding of how family values are not static but are continuously
reinterpreted through historical change, cultural exchange, and evolving moral priorities. It underscores the value
of cross-cultural dialogue in appreciating both unique and shared human experiences of family ethics. Integrating
insights from classical Greek ethics with contemporary African moral traditions offers a robust framework for
investigating family values as foundational ethical systems shaping social cohesion and individual flourishing
(Osei-Tutu et al., 2023).
On the whole, the collection of works herein cited highlights that both cultures prioritize collective well-being
and moral behaviour within the household. Classical Greek ethics stress honour, intergenerational duties, and
social roles coexisting with personal virtue and community harmony. Likewise, Ghanaian family values
emphasize respect for elders, communal living, and fostering moral character at home, reflecting a comprehensive
approach to social cohesion grounded in family relationships. This shared focus reveals how distinct cultural
expressions converge in their commitment to sustaining ethical family life and social bonds over time and space.
The Developmental and Social Foundations of Virtues
Virtue begins as a premoral sensibility in early childhood characterized by an intuitive awareness of others’ needs,
feelings, and goals. According to Aristotle, virtues are developed through habituation, where individuals practice
virtuous behaviours until they become ingrained as part of their character. Virtue lies in finding the mean between
excess and deficiency, a concept known as the doctrine of the mean. The excellence of character results from
habit…the word ethike is a slight modification of ethos (habit). Just as one becomes better at a skill, one is
perfected in virtues through habit (NE, 1103a). A reasonable explanation that proffers an understanding of the
literature on virtues is that, according to Aristotle, virtues and character set in motion all aspects of one’s private,
professional, and political life by controlling our feelings and actions. “Each virtue concerns the pursuit of an
objective valued for its own sake (pleasure, life, wealth, or honor, for example), and regulates that pursuit in the
light of a higher norm” (NE, 1100b10-11).
Historically and socially, in classical Greek thought, the family served as the main place for developing virtues
vital to citizenship and ethical life. Philosophers like Plato and Aristotle highlighted the family’s role in fostering
moral character and civic virtue through practical involvement and education. The virtues taught, such as piety,
courage, and temperance, aimed to support the individual’s place in society and the stability of the polis (NE,
Book II).
Similarly, in Ghanaian society, the transmission of virtues remains a communal activity where family and
extended kin networks teach moral values integral to social cohesion and mutual respect. Elders and parents
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actively engage children in practices and narratives that underline the virtues of respect, honesty, and community
responsibility. Thus, the Greek model of virtue education, centered on familial and social participation, finds
reflection and adaptation in Ghanaian moral education traditions (Kwamena-Poh, 2022). Hence, this study
examines how virtue develops through early relationships and is nurtured within the family setting. By comparing
ethical ideas from ancient Greece and Ghana, it shows that while the basis of virtue is rooted in social connections
everywhere, the ways it is expressed and taught vary across cultures.
Household Virtues in Aristotle’s Nicomachean Ethics
According to Aristotle’s Nicomachean Ethics, people are not born wicked or virtuous (hexeis); rather, they don’t
come into the world with fixed moral qualities. This is because character consists of stable tendencies or habits,
whether good or bad, and children are not yet developed enough to possess such established traits. Aristotle
described character as a set of firm and lasting dispositions that form a steady part of who we are (NE, 1105a34).
The family plays a vital role in guiding ethical learning and moral growth. Loyalty within the family often
contrasts with fairness outside it because different virtues address different moral needs. Here, the term
“solidarity” connotes the sense of connection and shared feelings that bring people together as a community. This
connection within families helps form a foundation for moral values, which then extend to broader social
principles beyond the home.
Aristotle believed that nature had already designed the ideal order for a community, and changing this order
would harm the community. He argued that, unless a man is weakened by physical, mental, or biological
limitations, it is natural for the man to have authority over the woman. Similarly, the elder is considered more
fully developed than the younger, who are naturally less complete (Aristotle cited in Reeve, 1998). According to
Aristotle, within a society, men are naturally superior and hold the role of rulers, while women are naturally
subordinate and governed (Politics, 1254b13-14):
In Aristotle’s Nicomachean Ethics, household virtues are implicitly present within his broader ethical framework,
where virtues are states of character that enable individuals to live flourishing and happy lives (eudaimonia). The
virtues concerning household life emphasize moral excellence in relationships, duties, and practical wisdom that
sustain the family as the basic unit of society. Aristotle identifies two types of virtues: (i) intellectual virtues,
gained through teaching, and (ii) moral virtues, developed through habituation and practice in everyday life,
including within the household. In Aristotle’s Nicomachean Ethics, virtues like justice, temperance, courage, and
prudence are all relevant to household life. Justice ensures fair treatment among family members, temperance
moderates desires, and phronesis (practical wisdom) aids in making sound decisions for household well-being.
For Aristotle, the household is where individuals first learn and develop virtues, especially through roles and
relationships: the head of the household embodies leadership and responsibility; the wife and children take on
roles that promote harmony, mutual care, and proper behaviour (Politics, 1252b12-14 and 1259b18-1260b7; NE,
8.11-12.1161a10–1162a33). A key aspect of household virtues is building moral character through consistently
practicing virtuous actions. Moreover, Aristotle emphasizes the importance of friendship (philia) within the
household, especially the kind of virtuous friendship based on mutual respect and shared values. For instance,
the marital relationship vividly reflects this friendship, encouraging cooperation and moral development.
Mothers, in particular, are believed to demonstrate unique virtues associated with loving care and friendship,
which are essential for nurturing character within the family.
Moreover, ‘justice’ governs fair treatment among family members, temperance mediates desires, prudence
ensures sound decision-making for household welfare, and courage supports facing difficulties in family life. The
household is where individuals first learn and practice these virtues through relational roles: the head of household
governs responsibly, while wives and children contribute to harmony and mutual care. Virtuous friendship
(philia) is central within family relationships, particularly marriage, ideally based on mutual respect and shared
virtues. Mothers demonstrate particular virtues linked to loving care and nurturing character, which are essential
for moral development within the family.
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Aristotle’s Household Ethics with Ghanaian Familial Practices
The family unit acts as a fundamental element in many cultures, reflecting broader ideas about virtue,
responsibility, and social harmony. By examining Aristotle’s household ethics alongside Ghanaian familial
practices, we observe both shared commitments to nurturing virtue and different cultural expressions of family
roles. Aristotle’s philosophy depicts the household as a small version of the state (NE, 1160b22-4 and
1160a31ff.), organized by hierarchical relationships that support personal well-being and societal stability. In
contrast, contemporary Ghanaian family practices often focus on communal responsibility and respect rooted in
cultural values. Comparing these viewpoints shows how cultural context influences ideas of virtue, authority, and
social responsibility, highlighting both universal themes and culture-specific ways of family life.
Therefore, it becomes clear that both Aristotle’s household ethics and contemporary Ghanaian family practices
emphasize the importance of virtues, social duties, and clearly defined roles within the family. However, these
systems are also shaped distinctly by their cultural environments. Aristotle conceives the household (oikía) as the
core social unit, characterized by inherent hierarchies such as those between spouses, parents and children, and
masters and slaves. While Aristotle considers the household a natural and vital part of society, he advocates for
a paternal authority rooted in age and perceived natural superiority (Politics, 1259b11-1259b18). Although
relationships within the household are generally unequal, Aristotle views the marital bond as the closest to
equality (Politics, 1259a-b). The cultivation of virtue within the household is viewed as essential for maintaining
societal order and fostering moral development.
A key household virtue is fidelity, particularly in marriage, which Aristotle upholds as an important tradition
essential for maintaining social stability. Adultery is condemned not merely as a moral failing but because it
undermines the trust essential to the household’s integrity. Aristotle frames this within his broader virtue ethics,
which holds certain acts like adultery, theft, and murder as always wrong, underscoring the household’s role in
upholding ethical norms foundational to the polis (NE, 5.10, 1136b20-30). Prudence, or practical wisdom, is an
essential virtue connected to managing a household. It helps people make good decisions about daily affairs and
family matters, balancing everyone's needs to create a peaceful home living (NE, 6.5, 1140a15-20). This quality
allows the household leader to demonstrate ethical conduct, guide those under their care, and ensure fairness
within the family.
Conversely, Ghanaian familial practices, particularly among the Akan, emphasize virtues such as generosity,
kindness, respect, and a strong sense of community. Morality is viewed as relational and shared among members.
Although elders and parents are respected, authority is typically exercised through dialogue and group agreement
rather than by a single figure’s command. The family serves as a multigenerational unit that promotes mutual
responsibility and ethical growth, emphasizing care and compassion more than strict hierarchies (Gyekye, 1992).
This approach fosters individual well-being through collective harmony and socially rooted virtues.
Therefore, it becomes clear that both traditions (i.e., classical Greeks and contemporary Ghanaians) regard the
family as essential for nurturing virtue and maintaining social stability. However, Aristotle’s approach
emphasizes a clear hierarchy with authority and specific roles tied to the functioning of the political city-state. In
contrast, Ghanaian family practices focus on maintaining harmony, mutual support, and decision-making through
dialogue. While Aristotle sees household virtues as a foundation for civic virtues, Ghanaian ethics views family
virtues as deeply connected to communal life and the formation of moral character.
Greek Oikos and Contemporary Ghanaian Kingship (Parallels)
Here, in this study, we observe that the classical Greek concept of the Oikos provides critical insights when
reflected upon in the Ghanaian context. Ghanaian family virtues, which emphasize respect for elders, communal
responsibility, and intergenerational continuity, resonate with the Greek ethical model, which also prioritizes the
welfare of the household as a moral and social unit. The Ghanaian extended family system echoes the Greek
emphasis on kinship and household as the foundation of societal ethics. More so, the moral virtues guiding family
relations in Greece, such as duty, honour, and hierarchy, are similarly evident in Ghanaian social norms and
values, suggesting a cross-cultural reflection of classical ethics in family structure and virtues.
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In other words, both classical Greek households (oikos) and contemporary Ghanaian families value family highly,
but they differ in their structure, social roles, and cultural priorities owing to their distinct historical and cultural
backgrounds. In each setting, the family remains the fundamental unit of society. The Greek household was
traditionally patriarchal, with the male head, usually the father, exercising authority over family members,
property, and religious duties. Historian Mogens Hansen (2006) argues that traditionally, “a state is principally a
territory, a polis is principally a people… a community of men ready to defend their society.”
Similarly, many Ghanaian families continue to honour patriarchal leadership, though its influence varies among
ethnic groups and between urban and rural areas. Though existing studies have concluded that generally, if a
spouse has more resources than the other, the power will also be greater (Korner R, Schutz A, 2021). It is
instructive to note that studies have shown that women in marriage may have more power if they effectively
control communications and sexual negotiations to request additional rewards in exchange for love, status,
money, and influence (Traeder, C. K., Zeigler-Hill, V. 2020). Nonetheless, both cultures (i.e., classical Greece
and contemporary Ghana) emphasize respect for elders, loyalty, and the significance of lineage, with family
honour playing a vital role.
The parallels between the Greek and Ghanaian family systems highlight universal ethical values around family
unity, intergenerational duty, and social harmony. The classical virtues of prudence, fidelity, respect, and
responsibility remain deeply relevant in Ghana’s ethical framework, shaping societal norms and behaviours
through practices rooted in the household and extended kin networks. Thus, the Aristotelian model of household
virtues offers valuable insights for understanding how classical ideals continue to resonate and evolve within
contemporary Ghanaian social structures, representing a cross-cultural foundation for virtue ethics centered on
family as the cornerstone of ethical life and social order (Sarpong, 2018).
Classical Greek Family Virtues and Their Influence on Contemporary Ghanaian Society
Household virtues form the moral foundation of family life and significantly influence societal stability and
ethical development (Nussbaum, 1991). In classical Greek society, virtues such as aretē (excellence), piety,
moderation (sophrosynē), and justice (dikaiosynē) embodied the virtues expected of individuals within the
household, shaping their role within the polis (Kraut, 2018). These virtues emphasized harmony, loyalty, respect
for elders, and communal responsibility, fostering moral excellence in both familial and civic contexts (Goldman,
2002). For example, Plato’s laws advocate for virtues that promote social order, reflecting the Greek ideal that
family virtues serve as a microcosm for societal virtue (Plato, trans. 2003).
Additionally, classical Greek family virtues, particularly those rooted in the concept of the oikos, continue to
influence modern Ghanaian society, albeit adapted within distinct cultural contexts. The Greek oikos emphasized
the family as a foundational social and economic unit, led by patriarchal authority, and instilled virtues such as
respect for elders, fidelity, prudence, and communal responsibility. Similarly, Ghanaian family values strongly
prioritize family cohesion, respect for elders, loyalty, and the collective welfare of the extended family, often
arranged through matrilineal or patrilineal descent systems (Sarpong, 2018).
Aristotle’s household virtues closely align with Ghanaian values, which emphasize family unity, respect for
elders, and communal responsibility as the basis for ethical behaviour and social harmony. The Greek idea that
moral development starts within the family matches Ghana’s tradition of passing down values and virtues across
generations, making Aristotle’s views highly relevant. The responsibilities of maintaining household peace,
marital fidelity, and wise family leadership reflect modern Ghanaian attitudes toward family life, including
personal duty, respect, and social justice. Additionally, Aristotle’s focus on developing virtues through regular
practice parallels Ghanaian communal rituals and moral teaching, highlighting a shared, timeless foundation for
virtue ethics (Karuzis, 2015).
Arguably, classical Greek families were generally small and patriarchal, centered on the nuclear family with a
strong emphasis on legitimate descent and limited roles for women, who mainly focused on household duties (Cf:
Xenophon, Oeconomicus 9.2-10; Lysias 3.6; Demosthenes 57.40). The father held authority over family members
and was responsible for decision-making. In contrast, contemporary Ghanaian families tend to be extended,
including wider kinship ties that form a robust social support system. Women in Ghana have more active social
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and economic roles compared to their classical Greek counterparts, though traditional gender roles and respect
for hierarchical leadership remain important in both cultures (Adom, 2013). This comparison highlights
differences in family structure and gender roles while noting the persistence of hierarchy and respect within the
family unit. These differences demonstrate how classical virtues are reinterpreted in contemporary Ghanaian
society to fit local cultural and modern social realities.
Variations in Aristotelian Patriarchy with Ghanaian Gender Norms
In Ghanaian gender norms, patriarchy is deeply embedded but infused with local cultural practices and beliefs
shaping gender relations. Ghanaian patriarchy constructs distinct gender roles: men are providers and heads of
households, while women are expected to marry, bear children, nurture the home, and be sexually available to
their husbands (Sikweyiya, 2020). However, these roles are not uniform; they vary across ethnic lines, religious
affiliations, and urban-rural contexts. For example, in patrilineal societies, men dominate inheritance and
decision-making more rigidly than in matrilineal ones, where women may have more authority (Nartey et al,
2023).
While Aristotelian patriarchy is prescriptive and universalizing in nature, Ghanaian patriarchy is contextually
negotiated and reinforced through customary practices such as bride price, wife inheritance, widowhood rites,
and proverbs that normalize male superiority and women’s marginalization. Notably, Ga proverbs in Ghana
explicitly encode the dichotomy of men as the “Self” and women as the “Other,” legitimizing male dominance
culturally (Kubi, 2023). This performative aspect aligns with Aristotelian ideas but roots authority in indigenous
cultural symbols rather than purely philosophical argumentation.
Moreover, evolving gender dynamics in Ghana have seen women respond to patriarchy using strategies
influenced by womanist and feminist theories, sometimes contesting traditional roles through dialogue or
resistance. This negotiation contrasts with Aristotelian patriarchy’s fixed hierarchy. However, in both
frameworks, male dominance tends to legitimize control over women, often justifying violence as a means of
maintaining order (Sikweyiya, 2020). Aristotelian patriarchy provides a core philosophy of male dominance that
resonates with Ghanaian practices, yet in Ghana, it adapts through local customs, social expectations, and gender
roles shaped by the country’s varied communities. These elements create a flexible enactment of authority,
distinct from the more uniform Aristotelian model. This cultural adaptation highlights how traditional male
privilege operates amid Ghana’s diverse societal contexts.
The conflict between long-standing male dominance and evolving gender roles in Ghana reveals a complex mix
of traditional beliefs, colonial history, and modern social developments. Historically, male authority, based on
clear gender roles, has shaped Ghanaian society, positioning men as heads of families and community figures.
Yet, current changes in gender expectations, driven by global human rights ideas, national laws, and the growing
involvement of women in the economy, challenge these established norms. This struggle differs depending on
local family systems, whether matrilineal or patrilineal, as well as the distinctions between urban and rural
settings and various religious communities, reflecting the country’s rich cultural diversity.
Traditionally, Ghanaian society aligns with patriarchal norms that emphasize male authority and control over
family and economic resources, maintaining women’s subordinate and dependent positions. Cultural practices
such as wife inheritance, dowry payments, and widowhood rites are shaped by gendered norms favoring men,
reinforcing power imbalances deeply rooted in both law and custom (Nartey et al, 2023). These patterns mirror
Aristotelian ideas of male superiority and women’s roles as caregivers, largely confined to the domestic sphere.
Despite these patriarchal systems, Ghana advances gender equality via its 1992 Constitution, including Article
17, which ensures equal rights and bans discrimination. Yet, entrenched cultural biases toward male dominance
and weak institutional support hinder consistent enforcement.
LESSONS FOR CONTEMPORARY GHANAIAN SOCIETY
The classical Greek conception of family virtues, particularly those espoused by philosophers such as Aristotle,
emphasizes virtues like moderation (sophrosyne), justice (dikaiosyne), piety (eusebeia), and filial piety, which
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played a fundamental role in fostering a cohesive and morally upright society (NE, 1104b). These virtues, which
originate or are cultivated within the family, form the essential basis for creating social unity, nurturing moral
growth, and encouraging a sense of civic duty, principles that remain highly important for contemporary
Ghanaian society. Aristotle believed that the family is the starting point where virtues like self-control and
fairness first develop, and only later do these virtues extend to the larger community. This view highlights how
important it is to foster moral character within the family to help build a stronger society (Politics, 1252b). For
contemporary Ghana, with its rich family traditions and close community relationships, embracing these virtues
can help maintain social stability amid ongoing social changes and urban growth.
We cannot ignore the fact that classical Greek family values, especially those highlighted by thinkers, particularly
Aristotle, provide timeless insights for contemporary Ghanaian society, focusing on developing moral character
and social unity. Thus, we hold the view that Aristotle’s idea of paideia, which is, the process of shaping a
virtuous and flourishing citizen for a polis (city-state) through a comprehensive education of mind, body, and
character, emphasizes raising children with virtues like self-control, fairness, and bravery within the family as
the foundation for raising and nurturing good citizens (NE, Book II, 1104b-1105a). In contemporary Ghana,
where maintaining social order and fostering moral growth are ongoing concerns, these virtues highlight the need
to build ethical behaviour starting at home to help prevent social and moral degeneration, especially among
Ghanaian youths.
Furthermore, Greek virtues such as philia, brotherly love, or friendship, highlight the importance of fostering
bonds of mutual respect and loyalty within families, which are essential for social cohesion (Kraut, 2018). In
Ghanaian culture, extended family ties and community connections play a vital role, showing that strengthening
these relationships can support national social harmony and ethical accountability, especially among political
leaders. On the other hand, we hold the firm belief that classical Greek values tend to focus on personal
achievement and reason, which may sometimes miss the essence of the common good or national interests, and
emotional bonds essential to Ghanaian communal living.
CONCLUSION
Exploring Greek family virtues through the lens of Ghanaian society reveals a striking continuity and
transformation of Classical ethical values across diverse cultural settings and eras. Although their origins and
social environments differ, both uphold essential virtues like loyalty, respect, responsibility, and care for the
community, highlighting their broad significance. We hold the view that this comparison demonstrates the critical
idea that these virtues remain essential cornerstones for developing moral character and fostering social harmony.
It is gainsaying that the lasting influence of Greek family virtues (or values) in Ghanaian traditions confirms their
important role in shaping ethical identities and strengthening social bonds.
Moreover, this study has shown that the lasting influence of Greek family virtues in Ghana emphasizes a
meaningful connection between ancient ethics and modern cultural ideals. Without question, the values discussed
in this study reflect a universal desire to maintain close family bonds and uphold moral principles. Examining
these virtues in different contexts demonstrates that the foundation of ethical family life transcends time and
place, offering important lessons on how societies build balance and strength through enduring customs. Thus,
the dialogue between the past and present highlights the connection between Greek philosophy and Ghanaian
traditions, deepening our understanding of the common human pursuit of virtuous family living.
In light of the above discussions, it is therefore essential for scholars and researchers to recognize that classical
Greek ethics remains relevant to modern family life, especially in Ghanaian contexts. Ultimately, this perspective
provides a meaningful way to address current moral issues such as weakening community ties and declining
values. Greek virtue ethics encourages cultivating good character by consistently practicing virtues within the
family and community. Today, Ghanaian families could benefit from embracing virtues like loyalty, respect, and
self-control to promote stability amid rapid social changes. Undoubtedly, this integration will strengthen moral
character and social harmony and show that ancient Greek wisdom continues to serve as a valuable source for
ethical guidance and cultural growth in diverse family settings.
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