  Also, in this entry, ‘African’ refers to the salient features or ideas of the African moral life and thought generally as reflected in, or generated by, African moral language and social structure and life.  Many writers have made the observation that despite the indisputable cultural diversity that arises from Africa's ethnic pluralism, there are underlying affinities in many areas of the African life; this is surely true in the African religious and moral outlook. There are some features of the moral life and thought of various African societies that, according to the cited sources, are common or shared features. There are other features that can be seen as common on conceptual or logical grounds. For instance, the claim that the values and principles of African morality are not founded on religion simply derives from the characterization of traditional African religion as a non-revealed religion. (In the history of the indigenous religion in African, it does not seem that anyone in any African community, has ever claimed to have received a revelation from the Supreme Being intended either for the people of the community or for all humanity). This characterization makes African ethics independent of religion and, thus, underlines the notion of the autonomy of ethics in regard to African ethics. If a religion is a non-revealed religion, then it is independent of religious prescriptions and commands. The characterization of traditional African religion would, thus, lead me to assert—to generalize on logical grounds—that the moral system of each African society—in the traditional setting—does not derive from religion: thus, it is an autonomous moral system. Similarly, the claim about the social (non-individualistic) morality of the African society is closely related to the community and shared life of the African people. And so on.