  The views of the traditional thinkers indicate that what is good is constituted by the deeds, habits, and behavior patterns considered by the society as worthwhile because of their consequences for human welfare. The goods would include such things as generosity, honesty, faithfulness, truthfulness, compassion, hospitality, happiness, that which brings peace, justice, respect, and so on. Each of these actions or patterns of behavior is supposed or known to bring about social well-being. In Akan moral system (or African moral system generally), good or moral value is determined in terms of its consequences for humankind and human society. All this can be interpreted to mean that African morality originates from considerations of human welfare and interests, not from divine pronouncements. Actions that promote human welfare or interest are good, while those that detract from human welfare are bad. It is, thus, pretty clear that African ethics is a humanistic ethics, a moral system that is preoccupied with human welfare. Referring to African morality generally, Monica Wilson observed that “The basis of morality was fulfillment of obligation to kinsmen and neighbors, and living in amity with them” (1971: 98).  In African conceptions moral values originate from the basic existential conditions in which human beings organize and conduct their lives. McVeigh made the following observation: