Academic literature on the topic 'Anthropocentric continuum'
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Journal articles on the topic "Anthropocentric continuum"
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Manoli, Constantinos, Bruce Johnson, Sanlyn Buxner, and Franz Bogner. "Measuring Environmental Perceptions Grounded on Different Theoretical Models: The 2-Major Environmental Values (2-MEV) Model in Comparison with the New Ecological Paradigm (NEP) Scale." Sustainability 11, no. 5 (March 1, 2019): 1286. http://dx.doi.org/10.3390/su11051286.
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Our study examined the two-dimensional nature of the Two Major Environmental Values model (2-MEV) in comparison with the New Ecological Paradigm (NEP) scale’s unidimensional construct. The latter places respondents on a continuum from a bio-centric to anthropocentric worldview, where an individual can either have a pro-environmental (bio-centric) or an anti-environmental (anthropocentric) perspective, but not both. On the other hand, the 2-MEV treats biocentrism (Preservation, PRE) and anthropocentrism (Utilization, UTL) as two separate and not necessarily related components. The model allows us to place individuals into one of four quadrants, rather than on either end of a continuum, allowing an individual to have a bio-centric and an anthropocentric worldview at the same time. Students’ environmental perceptions were measured using the NEP and 2-MEV questionnaires. As predicted, high preservation/low utilization scorers preferred a biocentric worldview on the NEP; similarly, low preservation/high utilization scorers preferred an anthropocentric worldview on the NEP. However, the NEP failed to differentiate between the high preservation/high utilization and low preservation/low utilizations scorers. Both of these groups of students, while on different quadrants on the 2-MEV, cluster together in the middle of the unidimensional NEP. Evidence suggests that the NEP may not fully explore all dimensions of environmental perceptions.
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Kopnina, Helen. "Ecocentric Education: Student Reflections on Anthropocentrism–Ecocentrism Continuum and Justice." Journal of Education for Sustainable Development 13, no. 1 (March 2019): 5–23. http://dx.doi.org/10.1177/0973408219840567.
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This article discusses liberal arts college students’ perceptions of environmental and ecological justice. Complementing emerging studies of education that tackles human–environment relationships, this article discusses student assignments related to the debates in social/environmental and ecological justice written as part of the course ‘Environment and Development’. Student assignments are analysed with the aim of gauging their view on the environment and society, identifying reasoning patterns about the anthropocentrism–ecocentrism continuum. In conclusion, this article distills recommendations for the design of a university curriculum that can facilitate the development of a non-anthropocentric worldview.
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Kulikova, О. V. "The media myth creation in the anthropocentric dimension (the english social and political discourse studies)." Philology at MGIMO 7, no. 2 (July 6, 2021): 53–63. http://dx.doi.org/10.24833/2410-2423-2021-2-26-53-63.
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The paper considers linguistic and discursive features of anthropocentric myth creation in the social and political media. Myth creation in the social and political context is viewed as creation of social and political myths correlating with real and fictional events, public persons or social and political phenomena. The author brings into light the role of the media audience as one of the leading factors ensuring successful creation of the media mythological image appealing predominantly to the emotional sphere in the mass recipient’s consciousness. Strange as it might seem, the anthropocentric mythological discourse demonstrates the minimal amount of explicit emotiveness, which creates conditions for independent evaluation of the information by the audience itself. Narrative is considered to be the basic myth creation format. It is represented as a series of stories about the myth creation object. Given the diachronic aspect of myth creation and its chronotope which can span quite a long period of time, it is suggested to speak of the narrative continuum focused on a media person who is in the centre of public attention. It is pointed out that media myth creation takes place on the basis of implications which appear in the process of reception of factual information by the media audience. The interaction of verbal and non-verbal means typical of the media fosters creation of a full-bodied anthroponymic mythological image, which calls for a special study.
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Lorenzo Toquero, Vanessa. "Mari Mutare." Temes de Disseny, no. 37 (July 22, 2021): 92–105. http://dx.doi.org/10.46467/tdd37.2021.92-105.
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Mari mutare is a transdisciplinary design research project about biocompatible prostheses inspired by the early Christian being called Green Man, a human-plant hybrid that represents the nature-culture continuum. These objects are intended to address human exceptionalism from a post-anthropocentric, feminist and queer perspective. The aim of Mari mutare is to explore the multiplicity of subjectivities in ourselves and, consequently, to influence the perception of others. Arising from the emerging field of synthetic biology, speculative design methodology supports this proposal and it materialises through transhackfeminist biopractices as tools for creating knowledge and projecting other possible futures. The experiments are conducted around the Petri dish as an epistemic object. The dish contains a symbiotic assembly of human and plant cells that interpenetrate, digest and partially assimilate while grazing the categories of kingdom, species, gender, culture and nature. While this process materialises, human subjects test their future limbs aided by an augmented reality (AR) filter, as a proxy for the physical reality, to hack into self-reflection and subjectivity, thus projecting themselves beyond the self. This project is currently a work-in-progress and is supported by Pro Helvetia, Hangar Barcelona (EU Biofriction programme), Utopiana Geneva and Hackuarium.
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Kopot, Liliya V. "Implementation of Ethnic Identity in the Media Discourse." Proceedings of Southern Federal University. Philology 2021, no. 1 (March 30, 2021): 78–86. http://dx.doi.org/10.18522/1995-0640-2021-1-78-86.
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The article aims to describe the specifics of the verbal implementation of ethnic identity in the Russian media discourse. The relevance of the work is due to the anthropocentric approach to linguistics, based on interdisciplinary connections with philosophy, cultural studies, literary studies, anthropology, etc., which significantly enriches the linguistic study of identity in the media discourse. The novelty of the research lies in the fact that the question of understanding media discourse as a verbal and informational continuum, in the space of which specific units are functioning, containing ethnocultural meanings and participating in the formation of the ethnic identity of a particular community. The significance for the theory of language is determined by the fact that extended and justified interpretations of the concepts “ethnicity” and “ethnic identity” are presented. The main parameters of the implementation of ethnic identity in the media discourse are established. The main lexical and semantic means that construct selfidentification in the modern media discourse were analyzed. And also, the accompanying markers of mass information discourse are highlighted. Within the framework of the structural-semantic approach, the following methods were used: discourse analysis, contextual, definitional, and continuous sampling. The results obtained can be used in a course of lectures on ethnolinguistics, sociolinguistics, and linguoculturology.
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Djuric, Jelena. "Anthropo(bio)centrism and relations with the environment." Filozofija i drustvo 22, no. 3 (2011): 175–92. http://dx.doi.org/10.2298/fid1103175d.
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The text deals with some problems that facing research of the environment. Beside conceptual issues adherent to Serbian language, solving of real environmental problems in general, should resolve the dichotomy anthropocentrism vs. biocentrism which stems from the conflicting human nature and appears just unsustainable in ecology. Among other topics, the meaning of the argument of ?ecology as a new great narrative? which enables continued progress and mutual legitimization of science and democracy is being examined from the point of view of their universal relevance. It also deals with effectiveness of theories that implicate the irrelevance of human kind for its own liberation from anthropocentric worldview which narrows the prospects of survival.
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Eaton, Matthew. "Enfleshed in Cosmos and Earth." Worldviews 18, no. 3 (2014): 230–54. http://dx.doi.org/10.1163/15685357-01803002.
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Since Niels Gregersen used the term “deep incarnation” in 2001, it has been taken up by numerous ecotheologians in an effort to re-think the depth of the incarnation. Deep incarnation suggests that the incarnation demonstrates a divine embrace of not only the suffering of human bodies, but also of the pain and suffering of all creatures on Earth. While the framework of deep incarnation provides a foundation for a solid eco-Christology and ecological ethics, I suggest that the doctrine as it now stands continues to harbor hints of human exceptionalism that ecotheologies seek to eschew. I offer a critique of the metaphysical anthropocentrism contained within theologies of deep incarnation, suggesting that the doctrine does not go “deep” enough. Following this, I offer a non-anthropocentric understanding of the incarnation that frees the doctrine of the pitfalls of human exceptionalism. I do this by using a deconstructionist framework that posits that the vulnerability of Jesus allows us to view the incarnation as the divine embrace of all material vulnerability apart from the trappings of any normative epistemological framework based on a human horizon of understanding.
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Kerimov, Tapdyg Kh. "“New Materialism” in Sociology: Ontological Consequences." Vestnik Tomskogo gosudarstvennogo universiteta, no. 462 (2021): 56–62. http://dx.doi.org/10.17223/15617793/462/7.
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The aim of this article is to provide a critical account for the ontological consequences of “new materialism” in sociology. The author explicates the context of the emergence of “new materialism”. In juxtaposition of materialism in mainstream sociology and social constructivism, “new materialism” significantly extends the sphere of materialistic analysis. It looks at the matter not as a pure container of the form, a pure passivity, but is rewarded with the features of energetism, vitalism and generative capacities. The author discloses the content of “new materialism” through reference to its three requirements: the processuality, eventfulness of the material world; the single nature-culture continuum; the extension of the capacity to act to non-human objects. In sum, all these requirements provide presuppositions for the “flat ontology” of assemblages that is opposed to mainstream sociology. The latter, with its principles of essentialism, reductionism and deontology of objects, postulates the existence of autonomous and self-sufficient sociality. In contrast, in new materialistic ontology none of the substances can be taken as an essence of the social, which entails the affirmation of the heterogeneity and multiplicity of the social. Heterogeneous assemblages appear as a primary ontological unit. Erosion of the social, its ontological devaluation as a separate sphere of reality, leads to the fact that notions of the social and social ontology become problematic. The article reveals ontological dead ends in the identification of assemblages and in the description of their social and materialistic content. The possibility of assemblage identification shows that ontologization of multiplicity can be only a new version of essentialism. The argument of the article is that there are three interpretations of assemblages, distinguished in terms of their material and social content. The first one allows the existence of matter out of social forms, but denies the possibility of its cognition and thus restores the dualism of matter-in-itself and matter-for-ourselves, of nature and society. The second one denies the existence of matter out of social forms, but thus becomes anthropocentric, which contradicts to the initial requirements of “new materialism”. The third interpretation is based on the idea of the independence of matter from social forms, but in such a version “new materialism” does not differ from mainstream sociology. The ontological dead ends of the “new materialism” bare the alternative between the disciplinary and post-disciplinary identities of sociology in the situation of a dynamic and relational social reality.
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Bag, Minaketan, and Manjulata Jagadala. "Untouchables amongst Untouchables: An Anthropocentric Study of Ghasi Dalit Women." Social Change 48, no. 2 (June 2018): 222–37. http://dx.doi.org/10.1177/0049085718768909.
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A dalit refers to a member of that caste which is placed outside the rigid structure of Hindu society. Located at the very bottom of the four-tiered caste system some dalits are so completely and permanently socially excluded that they are called untouchables. But even among this community there are those who are even more socially excluded like the women of the Ghasi community. These women are manual scavengers traditionally responsible for keeping villages clean. They are, in a sense, the most untouchables amongst untouchables. To assess existing levels of discrimination, a study of 88 Ghasi women living in the Kharmunda panchayat of Bargarh district in Odisha was undertaken. It was found that they faced many harsh economic and social restrictions including accessing the village’s common resources which meant they could not enter temples or even access common water sources. Even though the government passed the Manual Scavengers Act, 2013 and the Atrocities Act, 1989 that legally banned discriminatory social practices, these offensive customs have continued even 70 years after India's Independence.
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Sivova, T. V. "Color Continuum of the Story “The Golden Rose” by K.G. Paustovsky." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 162, no. 5 (2020): 101–17. http://dx.doi.org/10.26907/2541-7738.2020.5.101-117.
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A fragment of K.G. Paustovsky’s coloristic world view was reconstructed, which is of certain interest due to the importance of color in his works and in the light of anthropocentrism that prevails in modern linguistics. It was revealed that the color space of the story “The Golden Rose” (‘Zolotaya roza’), within the field model with zones based on both quantitative and qualitative features, is characterized by numerous color terms (for example, the field core includes 40 color terms). The color dominants of the story (black, white, yellow, and green) demonstrate the specificity of K.G. Paustovsky’s style with regard to color perception, as well as the primacy of national coloristic pattern over the individual one. The zonation of color terms shows K.G. Paustovsky’s space visualization, in which the transition occurs from the information component to the figurative one, as well as from color to light. The interrelation of color-light and space-time characteristics creates a unique color chronotope of the story “The Golden Rose”. Therefore, the identified features of K.G. Paustovsky’s color perception cast light upon his idiostyle. The results of the analysis confirm that the coloristic component played a key role in his linguistic world view.
Dissertations / Theses on the topic "Anthropocentric continuum"
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Frankowsky, Maximilian, and Dan Ke. "Humanness and classifiers in Mandarin Chinese: a corpus-based study of anthropocentric classification." Language and cognitive science (2016) 2, 1, S. 55-67, 2016. https://ul.qucosa.de/id/qucosa%3A15634.
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Mandarin Chinese numeral classifiers receive considerable at-tention in linguistic research. The status of the general classifier 个 gè re-mains unresolved. Many linguists suggest that the use of 个 gè as a noun classifier is arbitrary. This view is challenged in the current study. Relying on the CCL-Corpus of Peking University and data from Google, we investigated which nouns for living beings are most likely classified by the general clas-sifier 个 gè. The results suggest that the use of the classifier 个 gè is motivated by an anthropocentric continuum as described by Köpcke and Zubin in the 1990s. We tested Köpcke and Zubin’s approach with Chinese native speakers. We examined 76 animal expressions to explore the semantic interdepen-dence of numeral classifiers and the nouns. Our study shows that nouns with the semantic feature [+ animate] are more likely to be classified by 个 gè if their denotatum is either very close to or very far located from the anthropo-centric center. In contrast animate nouns whose denotata are located at some intermediate distance from the anthropocentric center are less likely to be classified by 个 gè.
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Frankowsky, Maximilian, and Dan Ke. "Humanness and classifiers in Mandarin Chinese." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-224789.
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Mandarin Chinese numeral classifiers receive considerable at-tention in linguistic research. The status of the general classifier 个 gè re-mains unresolved. Many linguists suggest that the use of 个 gè as a noun classifier is arbitrary. This view is challenged in the current study. Relying on the CCL-Corpus of Peking University and data from Google, we investigated which nouns for living beings are most likely classified by the general clas-sifier 个 gè. The results suggest that the use of the classifier 个 gè is motivated by an anthropocentric continuum as described by Köpcke and Zubin in the 1990s. We tested Köpcke and Zubin’s approach with Chinese native speakers. We examined 76 animal expressions to explore the semantic interdepen-dence of numeral classifiers and the nouns. Our study shows that nouns with the semantic feature [+ animate] are more likely to be classified by 个 gè if their denotatum is either very close to or very far located from the anthropo-centric center. In contrast animate nouns whose denotata are located at some intermediate distance from the anthropocentric center are less likely to be classified by 个 gè.
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Hupkes, Tisha. "Non-anthropocentric Design Thinking : Shifting focus to earthling needs through speculative contextualization, continuous re-evaluation and a focus on long-term service-based relationships, supported by PaaS viability." Thesis, KTH, Skolan för elektroteknik och datavetenskap (EECS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-279591.
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In a world where halting climate breakdown is becoming more and more urgent by the minute, so too does the media industry need to deliver its contribution to change. Especially since innovation - a carrier of change - is seen as one of the main pillars of this field. Even more since anthropocentrism – a mind-set of particular harm towards the current Earth crisis – still seems to prevail this pillar. In an ambition to contribute to the urgent and necessary need to halt climate breakdown, this research delves into design thinking, one of the currently popular and established innovation processes, and investigates how it can become non-anthropocentric. Insights are drawn from observations and interviews with several designers who have engaged in the journey to move themselves, their practise and their results towards non-anthropocentrism. Analysing these, it becomes clear that non- anthropocentric design is about embodying an entanglement of species. This is achieved through understanding that we are entangled, by acting in collaboration with diverse fields and through being humble. Moreover, the paper suggests design thinking can become non-anthropocentric - shifting its focus from human to earthling needs - through thickening its current converging phases with speculative scenarios. These should highlight the additional needs of and implications for a diverse set of earthlings. In this manner the scenarios manifest the entanglement. The exercise is done best in collaboration with stakeholders from a diverse set of fields and with help from posthumanist perspectives, real-world entanglement examples, surprise and unifying language. Also, doing justice to the complexity of the entanglement and the challenging nature of this exercise, the scenarios need to be continuously re-evaluated. This demands design thinking to move away from its focus on processes within the scope of a project towards a focus on long-term service-based relationships within the scope of the on-going entanglement. Product-as-a-service business models could potentially make this viable.Behovet av att lindra och minimera effekterna av klimatförändringarna blir allt tydligare för var dag som passerar. Medieindustrin måste bidra till omställningen av samhället. I synnerhet eftersom innovation – en pådrivare av förändring – ses som en av huvudpelarna inom medieindustrin. Innovation som en gren inom medieindustrin genomsyras dock av den antropocentriska världsbilden, en världsbild som anses bidra till de nuvarande miljökriserna. I ett försök att bidra till att minimera effekterna av klimatförändringarna dyker denna studie ner i ’design thinking’, en i stunden populär och etablerad innovationsprocess, för att undersöka hur denna kan bli icke antropocentrisk. Insikter hämtas från observationer och intervjuer med flertalet designers med erfarenhet av icke antropocentrisk världsbild inom designprocesser. Analys av dessa visar att icke antropocentrisk design handlar om att förkroppsliga en väv av olika arter. Det uppnås genom en förståelse för att vi är en komplex väv, genom att agera tillsammans med olika aktörer och genom att vara ödmjuk. Vidare föreslår artikeln att ”design thinking” kan bli icke antropocentrisk dvs skifta fokus från mänskliga behov till ’earthling’-behov genom att kontextualisera de konvergerande faserna i ’design thinking’ med spekulativa scenarier. Dessa scenarier borde visa på behov och implikationer för många olika ’earthlings’. På så vis manifesteras väven av dessa scenarier. Denna handling lämpar sig bäst i samarbete med andra aktörer från många olika discipliner och med hjälp från posthumanistiska perspektiv, verkliga exempel på komplexiteten och sambanden inom väven, överraskning och ett enande språkbruk. De olika scenarierna måste konstant omvärderas för att göra vävens komplexitet och den utmanande karaktären av handlingen rättvisa. Detta kräver att ’design thinking’ fokuserar på långsiktiga serviceorienterade relationer inom ramen för väven istället för att fokusera på processer inom ramen för specifika projekt. ’Product-as-a-service’ affärsmodell skulle potentiellt kunna göra detta genomförbart.
Books on the topic "Anthropocentric continuum"
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Thompson, Allen. Anthropocentrism. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.8.
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Exclusive moral concern for human beings is often thought to be the ideological source of many contemporary environmental problems. So the development of a non-anthropocentric theory of intrinsic moral value, according to which at least some parts of the non-human world are morally considerable for their own sake, is often thought to be a defining characteristic of a satisfying environmental ethic. This chapter unpacks three distinct forms of anthropocentrism, outlines three versions of ethical nonanthropocentrism, and sketches some of the debate between anthropocentrists and nonanthropocentrists before concluding that a virtue-theoretic approach to human natural goodness exemplifies one form of anthropocentrism that may continue to play a vital role in developing an environmental ethic suitable to the Anthropocene.
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Anderson, Greg. The Anomalous Foundations of Modern Being. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0008.
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To better understand this anomalous modern ontology and how it shapes our historical practice, the chapter continues its ethical case by exploring the uniquely modern metaphysical commitments which sustain that ontology, determining for us what can and cannot be really there in the world. Elaborating on arguments made by the anthropologist Philippe Descola for the existence of a metaphysical “Great Divide” between modern and non-modern worlds, it contends that our capitalist way of life, our mainstream sciences, and our conventional historical practice are all premised upon historically anomalous metaphysical commitments to materialism, secularism, anthropocentrism, and individualism. Citing influential works by theorists in the classical liberal tradition, from John Locke to Herbert Spencer, it shows quite precisely how these peculiarly modern metaphysical commitments have shaped the form and contents of the universal template of social being that is taken for granted by our conventional historicist practice. The application of this model to all non-modern experiences by historians is ethically questionable, in that it denies past peoples their rightful power to determine the ultimate truths of their own existence. Yet modern philosophical orthodoxies ensure the model’s continuing use.
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Rohman, Carrie. Choreographies of the Living. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190604400.001.0001.
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Animals seem to be everywhere in contemporary literature, visual art, and performance. But though writers, artists, and performers are now engaging more and more with ideas about animals, and even with actual living animals, their aesthetic practice continues to be interpreted within a primarily human frame of reference—with art itself being understood as an exclusively human endeavor. The critical wager in this book is that the aesthetic impulse itself is profoundly trans-species. Rohman suggests that if we understand artistic and performative impulses themselves as part of our evolutionary inheritance—as that which we borrow, in some sense, from animals and the natural world—the ways we experience, theorize, and value literary, visual, and performance art fundamentally shift. Although other arguments suggest that certain modes of aesthetic expression are closely linked to animality, Rohman argues that the aesthetic is animal, showing how animality and actual animals are at the center of the aesthetic practices of crucial modernist, contemporary, and avant-garde artists. Exploring the implications of the shift from an anthropocentric to a bioaesthetic conception of art, this book turns toward animals as artistic progenitors in a range of case studies that spans print texts, visual art, dance, music, and theatrical performance. Drawing on the ideas of theorists such as Elizabeth Grosz, Jane Bennett, Gilles Deleuze and Félix Guattari, Jacques Derrida, Una Chaudhuri, Timothy Morton, and Cary Wolfe, Rohman articulates a deep coincidence of the human and animal elaboration of life forces in aesthetic practices.
Book chapters on the topic "Anthropocentric continuum"
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"Aquatic Stewardship Education in Theory and Practice." In Aquatic Stewardship Education in Theory and Practice, edited by Jeremy T. Bruskotter and David C. Fulton. American Fisheries Society, 2007. http://dx.doi.org/10.47886/9781888569902.ch16.
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<i>Abstract.—</i>In this paper, we describe a fishing ethic, conceptualized as Minnesota anglers’ normative beliefs regarding various stewardship behaviors. We use structural equation modeling to determine the extent to which angler’s value orientations, measured along an anthropocentric–biocentric continuum, can be used to predict social norms regarding angling and endorsement or opposition to the use of technological angling aids. Data were obtained from a statewide mail survey of Minnesota anglers conducted in the spring of 2003 (<i>n </i>= 457). Results show a modest, positive relationship between biocentric value orientations and stewardship norms and a modest, negative relationship between biocentric value orientations and support for the use of technological angling aids. Consistent with previous research, our results indicated that norms regarding angling may be positioned along a bio-anthropocentric continuum and support the use of the cognitive hierarchy as a framework for understanding and predicting anglers’ normative beliefs. Results further suggest fisheries managers interested in promoting stewardship could benefit from recognizing the underlying values that help guide our behavior regarding natural resources.
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Willems, Brian. "Conclusion." In Speculative Realism and Science Fiction, 197–204. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474422697.003.0009.
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A bottomless abyss exists in every inch. Cixin Liu, Death’s End (2010) Speculative realism and sf have one main feature in common. Both challenge an anthropocentric view of the world by considering non-human objects worthy of serious thought. This book has developed this connection through a reading of various works that fit into the continuum between sf and fantasy. More specifically, it is an investigation into the role that ambiguity plays in divesting the world of human domination....
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Watkin, Christopher. "Quentin Meillassoux: Supreme Human Value Meets Anti-anthropocentrism." In French Philosophy Today. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474414739.003.0003.
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This chapter continues exploring the contemporary permutations of the ‘host capacity’ account of humanity through a close reading of Quentin Meillassoux’s transformation of the human. The place of the human in Meillassoux’s thought is complex. On the one hand, he maintains a strong and consistent rhetoric of anti-anthropocentrism, and his fundamental philosophical project can be summarised as an attempt to break free from what he sees as the anthropocentric straitjacket of Kantian and post- Kantian ‘correlationist’ thought. On the other hand, however, Meillassoux can evince a very high view of the human indeed, not hesitating to call his philosophy a ‘humanism’ and asserting the value of the human as ultimate. The first part of the chapter argues that Meillassoux’s humanism is less humanist than he thinks and the second part shows that his attempt to disengage from anthropocentrism is more anthropocentric than he thinks. As in the case of Badiou, it is Meillassoux’s insistence on tethering the value of humanity to its capacity for thought that lies at the root of many of the problems of his anthropology.
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Iyioke, Ike Valentine. "We Are Not Part of Nature; We Are Nature." In Global Applications of One Health Practice and Care, 33–58. IGI Global, 2019. http://dx.doi.org/10.4018/978-1-5225-6304-4.ch002.
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This chapter explores holism as it pertains to health in African thought. Specifically, it uses the philosophical notion of personhood to illustrate holism within the biomedical research context. In African philosophy, nature is an organic whole, and the creation and sustenance of ecological balance or interdependence between human and non-humans, the visible and the invisible are most desired. The individual is anchored in a mesh of relationships within the family, village, environment, all of whom are primordial sources of that person's physical, psychic, and spiritual existence and wellbeing. It is a fallacy, indeed absurd to think that humans can exist or act as though they are independent of the environment they live in while continually sensing it via sight, touch, hearing, smell, and taste. In a sense, humans are not just a part of nature; they are nature. It is a holistic perspective, as opposed to anthropocentrism. The continued neglect of this philosophical perspective in favor exclusively of anthropocentrism or individualism is the cause of much human crisis.
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Cappelen, Herman, and Josh Dever. "Application: Names and the Mental Files Framework." In Making AI Intelligible, 103–16. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192894724.003.0006.
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This chapter continues the process of anthropocentric abstraction, here concentrating on proper names. Do AI systems use proper names? Using our example of ‘SmartCredit’, it highlights problems concerning how to treat the output of an AI system when some, but not all or most, of the information in its neural network fails to apply to the individual we interpret the output to be about. After giving reasons to think the standard Kripkean theory might not work well here, it suggests an alternative theory of communication about particular entities, the mental file framework, which is more apt for theorizing about AI systems. It then abstracts from the human-centric features of extant theories of mental files to consider how AI might use something like them to refer to particulars.
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Fraunhofer, Hedwig. "Flies vs. the Fetishisation of Consciousness." In Biopolitics, Materiality and Meaning in Modern European Drama, 170–203. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474467438.003.0005.
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The conceptualization of human consciousness in Sartre’s early work continues the anthropocentric subjectivism of the Cartesian tradition. In Sartre, in order to become truly human, the human must break from his origin in the natural-material world. The fetishization of consciousness in Sartre’s existentialism is an attempt at redemption, an attempt in other words to imagine the human as the master of his metaphysical destiny and of the material conditions and agents that surround, drive and form him. Sartre’s dualistic world view blocks the impersonal, more-than-human energy that traverses the human self, the “contagion” brought on, for instance, by the title characters of Sartre’s most famous play, The Flies. This phobic blockage --- together with a restrictive definition or biopolitical caesura of what or who qualifies as truly human – is reminiscent of fascism, pointing to the dialectical implication of even antifascist critiques in fascist psychic structures.
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Neyrat, Frédéric. "The “Political Ecology” of Bruno Latour." In The Unconstructable Earth, translated by Drew S. Burk, 90–104. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823282586.003.0008.
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Chapter 7 is an overview of the work of the French thinker, Bruno Latour and how his recent thinking and writing seems to align well with those thinkers who place themselves in the camps of ecomodernism and postenvironmnetalism. While Neyrat begins by espousing the importance and scholarly merit of Latour’s Actor-Network-Theory, which allows a myriad of fields to further examine non-anthropocentric conceptions of how we represent human worlds aesthetically, politically, and socially. The rest of the chapter is a critique of Latour’s recent thinking in its promotion of technological development and what Neyrat describes as Latour’s “political ecology.” To do this, Neyrat performs a careful and critical reading of Latour’s essay, “Love Your Monsters: Why We Must Care For Our Technologies As We Do Our Children.” Using the story of Frankenstein as his vehicle, Latour explains our continual suspicion and distrust for technological advancements, that is, “our monsters,” with which we must come to terms with having to care for.
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Hanson, Clare. "A Catastrophic Universe: Lessing, Posthumanism and Deep History." In Doris Lessing and the Forming of History. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474414432.003.0013.
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This chapter explores the shift in Lessing’s work from social realism to an experimental approach to genre and argues that it is inseparable from the expansion of the scope of her later fiction, from the specifics of contemporary history to a concern with evolutionary and planetary time. A recurring tension in her writing is identified, between a trans-humanist ethos (expressed through the protagonists’ engagement with the prospect of ‘enhancing’ humanity) and post-humanist perspectives that offer a radical challenge to human exceptionalism. Taking the figure of the evolutionary ‘throwback’ in The Fifth Child (1988) as a starting point, the chapter argues that the novel opens up a landscape in which ‘the human’ in its current incarnation is no longer the structuring norm. It goes on to consider the relationship between humans and other animals in Lessing’s work, charting an emerging critique of anthropocentric ideology and an innovative mapping of inter-species subjectivities. Drawing on the neo-vitalist philosophy of Rosi Braidotti and Elizabeth Grosz, it argues that a post-humanist perspective is articulated in Lessing’s fiction, but that it is complicated by a transhumanism which is in part impelled by her continued commitment to Sufism. The chapter concludes by locating Lessing’s space fiction and late fables such as Mara and Dann (1999) in the context of Dipesh Chakrabarty’s concept of ‘deep history’, an approach that he argues is mandatory at a time of planetary crisis.
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Butler, Judith. "Bodies That Still Matter." In Bodies That Still Matter. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463722940_butler.
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The question of how best to name those who are most vulnerable to precarity and exploitation is both a conceptual and political one. It has been tempting in recent years to consider vulnerability as the foundation for a new politics, but that is an error. Vulnerability cannot be isolated as a new ground for politics. It is always contextual since it belongs to the organization of embodied and social relations. Vulnerability can neither be isolated from the constellation of rage, persistence, and resistance that emerges under specific historical conditions, nor can it be the basis for a new humanism. Rather, the differential exposure of bodies to abandonment, illness, and death, belong to a sphere of power that regulates the grievability of human lives, linked to the climate crisis and the demand for a new political vocabulary that moves beyond anthropocentrism. The differential scheme that governs the grievability of lives is a central component of social inequality at the same time that it belongs to forms of institutional violence that target communities and establish their precarity, if not their dispensability. If and when a population is (or is treated as) grievable, they can be acknowledged as a living population whose deaths would be grieved if their lives were lost. To assert the grievability of human life under conditions in which those lives have already been abandoned is to make a political claim against abandonment, for sustainable infrastructure, and for both the grievability and value of those lives. Mourning is thus linked with public protest, Vulnerability is the possibility of injury, but also of responsive and radical politics, one that asserts continued bodily existence as a form of persistence.
Reports on the topic "Anthropocentric continuum"
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Manzi, Maya. More-Than-Human Conviviality-Inequality in Latin America. Maria Sibylla Merian Centre Conviviality-Inequality in Latin America, December 2020. http://dx.doi.org/10.46877/manzi.2020.29.
Full textAbstract:
In the context of our current planetary crises, in a world that continues to be shaped by capitalist, colonialist, androcentric and anthropocentric visions, we are faced with the urgency of reconsidering, at the deepest levels, the way we relate with other human and nonhuman beings. This working paper aims to contribute towards that end by looking at human-nonhuman relations through the concept of conviviality, understood as the everyday living together with difference, and how it intersects with inequality. In the first part of this paper, more-than-human conviviality-inequality is investigated by critically analyzing onto-epistemological and methodological approaches that question, subvert or reproduce hegemonic thinking and worldviews on humannonhuman relations like historical materialism, new materialisms, transhumanism, posthumanisms, and indigenous relational ontologies. In the second part, I look at particular relational dimensions like incompleteness, translation, and affect, which can help us create new understandings of more-than-human conviviality-inequality in Latin America and beyond.