Este artigo propõe um panorama do procedimento e dos métodos da sociologia moral, que se baseiam em uma etnofilosofia da existência social comum e em uma antropologia natural. A primeira parte do texto situa a sociologia moral em relação ao desenvolvimento contemporâneo das pesquisas empíricas sobre a ética, sobretudo no âmbito da psicologia experimental e evolucionista. A segunda parte apresenta alguns elementos de uma teoria das dependências motivadas aos prazeres e às recompensas, desenvolvida a partir do aporte das neurociências da adição e de pesquisas de campo sobre as condutas aditivas e as tentativas de restabelecimento. A terceira parte propõe uma ilustração do método a partir de uma pesquisa recente sobre a dependência amorosa, feita principalmente a partir de um corpus literário e cinematográfico.

This article provides an overview of the procedure and methods of moral sociology that are based on both an ethnophilosophy of common social existence and a natural anthropology. The first part of the text locates moral sociology within the contemporary development of empirical research on ethics, particularly in the field of experimental and evolutionistic psychology. The second part depicts some elements of a theory of motivated dependences on pleasures and rewards, which draws on the contribution of neurosciences of addiction and on field research on addictive behaviors and recovery attempts. The third part illustrates the method by featuring a recent research on love addiction, based primarily on a literary and cinematographic corpus.

This work examines how the so-called postethnophilosophical phase in African philosophy - propounded by Osha (2011) - fits into the perceived trajectory of the discipline and its overriding emancipatory mandate. The work appropriates ideas from arguably the two most popular "posts": postmodernism and postcolonialism. This is done to analyse how the postethnophilosophic turn (in its attempt to transcend the discourses of ethnophilosophy and to be postethnophilosophy) opens up new possibilities for African agency and the creation of knowledge. The work argues that postethnophilosophy should concern itself with the analytic task of unmasking the darker side of modernity in order to open up those horizons and experiences once held hostage by modernity and coloniality. It is within this context that a truly global and polycentric knowledge landscape can emerge. In its quest to expose and dismantle hegemonic discourses of colonial modernity, postethnophilosophy finds itself located within the same theoretical horizon occupied by postmodernism and postcolonialism, ready to benefit from their auto-critical habit.