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Books on the topic 'Anthropocentric nature'
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1
A study of the anthropocentric nature of Roman Catholic Church teaching on the environment from Vatican II to 2003. Ottawa: Library and Archives Canada, 2006.
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2
Parkes, Graham. Kūkai and Dōgen as Exemplars of Ecological Engagement. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190456320.003.0005.
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The current environmental crisis is largely due to a particular conception of the human relationship to nature. Common in anthropocentric traditions of Western thought, this view depicts human beings as separate from, and superior to, all other beings in the natural world. Traditional East Asian understandings of this relationship are quite different and remarkably unanthropocentric, especially as exemplified in the ideas of Chinese Daoism and Japanese Buddhism. The human-nature relationship in the philosophies of Kūkai (aka Kōbō Daishi, 774–835) and Dōgen (1200–1253) offers a notion of somatic practice designed to bring about a transformation of experience. Both thinkers advocate philosophy as a way of life that can help us to engage the world in an ecologically responsible manner.
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Feder, Helena. Ecocriticism, Posthumanism, and the Biological Idea of Culture. Edited by Greg Garrard. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199742929.013.006.
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This article examines the relation of posthumanism to ecocriticism. It contends that ecocriticism and posthumanism are parallel and potentially overlapping fields concerned with biological change and highlights the need for both discipline to address the idea of culture as defined by the binary of nature and culture. It argues that we must focus our philosophical, disciplinary challenge to the anthropocentric orthodoxies of the humanities and stresses the need for ecocriticism to expand our notion of “the world” but also of “the social.”
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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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Kopnina, Helen, and Eleanor Shoreman-Ouimet. Culture and Conservation: Beyond Anthropocentrism. Taylor & Francis Group, 2017.
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7
Cottine, Cheryl, Michael Hannis, and Sian Sullivan. Dialogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190456023.003.0019.
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This chapter brings ||Khao-a Dama perspectives from present-day Namibia into dialogue with ancient Confucianism. These two extremely different approaches find common ground in that both refract the sharp distinction often posited between anthropocentric and ecocentric approaches to environmental ethics. In each case, anthropology and history are both key to building a more nuanced perspective, drawing on the many traditions that have conceptualized humans as part of the world rather than apart from and transcendent over it. The commonalities that emerge foreground an ecological conception of human flourishing—in all its relational interconnection with the rest of nature—as the central concern of environmental ethics.
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Nail, Thomas. Theory of the Object. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474487924.001.0001.
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Throughout the history of science and technology, objects have been understood in many ways but rarely have they been understood to play an active role in the production of knowledge. This has led to largely anthropocentric theories and histories of science, which treat nature as passive objects viewed by independent observers. Thomas Nail approaches the theory of objects historically in order to tell a completely new story in which objects themselves are the true agents of scientific knowledge. They are processes, not things. It is the first history of science and technology, from prehistory to the present, to illuminate the agency, knowledge and mobility of objects.
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Yū, Inutsuka. Sensation, Betweenness, Rhythms. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190456320.003.0006.
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The philosophy of Japanese ethicist Watsuji Tetsurō presents a challenge for the traditional understanding of “environment” as something nonhuman. Criticizing Heidegger, especially for his analyses of equipment and of mood, Watsuji first emphasizes participation of the environment in our self-understanding through sensation. He further proposes that repetitive phenomena of fūdo or climate form a certain human way of life where human existence is understood as taking place in betweenness, the duality of individual and social. Finally, Watsuji argues that human existence has a rhythmic nature. The rhythms of human life integrate the environment which in turn is the ground for our ethical life. Beyond an opposition between the individual and the environment, Watsuji’s philosophy provides a base for a new anthropocentric ethic in which the environment is a part of human existence.
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Figdor, Carrie. Literalism and Moral Status. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809524.003.0009.
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Chapter 9 presents the idea that Literalism undermines current social and moral boundaries for moral status. Possession of psychological capacities, moral standing, and respectful treatment are a standard package deal. So either many more beings enjoy moral status than we now think, or the relative superiority of human moral status over other beings is diminished. It introduces the role of psychological ascriptions in drawing social and moral boundaries by examining dehumanization and anthropomorphism. It argues that in the short term Literalism does not motivate us to do more than make minor adjustments to current moral boundaries. We can distinguish the kinds of psychological capacities that matter for moral status from the kinds that best divide nature at its joints. In the long run, however, Literalism prompts us to reconsider the anthropocentric standards that govern current moral boundaries.
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Minteer, Ben A. Environmental Ethics, Sustainability Science, and the Recovery of Pragmatism. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.46.
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The recent emergence of sustainability science has created opportunities and challenges for environmental ethics. On the one hand, the fast growth and increasing influence of sustainability science in environmental management and policy circles—and its normative character as a goal-directed enterprise focused on moving society toward a more durable socio-ecological relationship—provides an opening for environmental ethics to contribute to the development of this new transdisciplinary science. Yet traditional (and historically dominant) nonanthropocentric ethics will prove difficult to reconcile with sustainability science’s strong emphasis on the anthropocentric goals of improving human welfare and well-being. A more explicitly pragmatic understanding of environmental ethics, a view that combines respect for nature with a wider sense of value pluralism (including more human-directed values) in the cautious shaping of ecological systems for conservation and human benefit, has the potential to draw the two fields closer together at this critical stage in their developmental trajectories.
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Biro, Andrew. Human Nature, Non-human Nature, and Needs. Edited by Teena Gabrielson, Cheryl Hall, John M. Meyer, and David Schlosberg. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199685271.013.19.
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This chapter assesses the relevance of Frankfurt School critical theory for contemporary environmental political theory. Early Frankfurt School thinkers such as Adorno, Horkheimer, and Marcuse developed a critique of instrumental rationality that provides a powerful framework for understanding the domination of nature in modernity, including an inability to articulate and defend human needs. Habermas subsequently attempts to mitigate this totalizing critique, countering instrumental rationality with a focus on communicative rationality. This Habermasian turn both provides new openings and forecloses certain possibilities for environmental political theory; deliberative democracy is emphasized, but with a renewed commitment to anthropocentrism. The chapter then explores whether Habermas’s communicative turn could be “greened,” either through an expansion of the subjects of communicative rationality, or by critically examining the extent to which human beings themselves can articulate their genuine needs.
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Nail, Thomas. Marx in Motion. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780197526477.001.0001.
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Socialism is back, and with it comes a renewed interest in Marx’s critique of capitalism. After the 2008 financial crash, international book sales of Capital exploded for the first time in decades. In a world of rising income inequality, right-wing nationalisms, and global climate change, people are looking to the father of modern socialism for answers. This book has been written to help those returning to Marx get answers to their pressing questions about the nature of wealth, ecological crisis, gender inequality, colonialism, migration, and the possibility of socialism. This book also offers readers a new perspective on several major ideas in Marx’s work. It argues that Marx, contrary to conventional wisdom, did not think history was deterministic or that reality could be reduced to classical materialism. Marx was not an anthropocentric humanist, nor did he have a labor theory of value. The unique contribution of this book is that it begins with Marx’s earliest and most neglected book on ancient naturalism in order to show its lasting methodological effect on his “process materialism,” defined by the primacy of motion. This “kinetic Marxism” offers a new way to reread Capital that bears directly on a number of contemporary issues. This also makes Marx in Motion the first book to offer a new materialist reading of Marx. The result is a fresh new view on the important theories of primitive accumulation, metabolism, value, fetishism, dialectics, and the possibility of a kinetic communism for the twenty-first century.
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Godrej, Farah. Culture and Difference. Edited by Teena Gabrielson, Cheryl Hall, John M. Meyer, and David Schlosberg. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199685271.013.10.
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Can non-Western traditions offer the West intellectual resources to re-conceptualize the human–nature relationship, and transform our ethical relationship to the natural world? This essay argues that there have been two kinds of approaches to this question: first, an almost purely ethical approach that is termed “civilizational,” which follows the logic inherent in biocentric critiques of Western anthropocentrism and instrumentalism; and second, a more political approach which is called “neo-Gandhian,” which takes inspiration from the political thinking of Mahatma Gandhi. After describing each approach at length, the chapter argues that the latter is a more sophisticated way to turn to non-Western traditions for environmentally just solutions to the global environmental crisis. It not only avoids reproducing the binaries and dichotomies to which the former approach seems indebted, but it also marries normative environmental concerns with practical, material concerns and explicitly political critique and action.
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Figdor, Carrie. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809524.003.0001.
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Chapter 1 introduces the semantic and metaphysical problem raised by the expanding uses of psychological predicates throughout biology. Sellars’ widely-known framework of the Manifest and Scientific Images provides a stepping stone for initial grasp of the current anthropocentrism in interpreting psychological predicates and the capacities to which they refer. The chapter introduces Literalism, which holds that the predicates are used literally with the same reference across human and nonhuman biological domains. This view is the natural conclusion of a plausible interpretation of scientific practices and discernible trends in those practices. The chapter also provides an outline of the book, a summary of subsequent chapters, and a brief discussion of consciousness, panpsychism, and content.
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Dobson, Andrew. 2. Ideas. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199665570.003.0003.
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‘Ideas’ explains the key ideas driving environmental politics. It begins with The Limits to Growth (1972) that questioned the long-term future of the Earth as a life-support system for humans. The concepts of ecological modernization, moral extensionism, ethics and the environment, deep ecology, and anthropocentrism are considered. It goes on to explain the ideology of ecologism and how it can be distinguished from conservatism, liberalism, socialism, feminism, and environmentalism. A central belief of ecologism is that aggregate growth must be reduced, and that this is very unlikely to be achieved by efficiency gains alone. The other core belief turns on the question of why (if at all) we should value the non-human natural world.
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Holland, Breena, and Amy Linch. Cultivating Human and Non-human Capabilities for Mutual Flourishing. Edited by Teena Gabrielson, Cheryl Hall, John M. Meyer, and David Schlosberg. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199685271.013.9.
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The commitment to human flourishing in various traditions of political thought has been an important bridge between anthropocentrically conceived political theory and the more encompassing concerns of biocentrism and eco-centrism in environmental political theory. This chapter explores how this commitment has been developed and applied by scholars drawing on the theory of human capabilities—or “capabilities theory”—to imagine and construct an environmentally and ecologically just democratic politics. Treating the natural environment as both a component and condition of human flourishing, some have engaged capabilities theory without challenging anthropocentrism. Others have drawn on and expanded the theory to specify the non-human capabilities of animals, species, and the systems that comprise the natural world. Regarding non-human beings and ecosystems as having a dignity that makes them worthy of recognition as intrinsically valuable ends, these scholars use capabilities theory to include non-human beings and ecosystems as subjects of political justice.
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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.
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Tarr, Anita, and Donna R. White, eds. Posthumanism in Young Adult Fiction. University Press of Mississippi, 2018. http://dx.doi.org/10.14325/mississippi/9781496816696.001.0001.
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Posthumanism in Young Adult Fiction: Finding Humanity in a Posthuman World, edited by Anita Tarr and Donna White, is a collection of twelve essays analyzing young adult science fiction and fantasy in terms of how representative contemporary YA books’ authors describe and their characters portray elements of posthumanist attitudes. The authors give a brief survey of theorists’ discussions of how posthumanism rejects—but does not entirely forsake—liberal humanist tenets. Primarily, posthumanism calls for embracing the Other, eliminating binaries that separate human and nonhuman, human and nature, organic and inorganic, stressing the process of always-becoming. Due to technological enhancements, we should recognize that our species is changing, as it always has, becoming more networked and communal, fluid and changeable. Posthumanism does not mandate cyborgs, cloning, genetic enhancement, animal-human hybrids, mutations, advanced prosthetics, and superhuman strengths—although all of these are discussed in the collected essays. Posthumanism generally upholds liberal humanist values of compassion, fairness, and ethical responsibility, but dismantles the core of anthropocentrism: the notion that humans are superior and dominant over all other species and have the right to control, exploit, destroy, or marginalize those who are not the ideal white, able-bodied male. The more we discover about humans, the more we question our exceptionality; that is, since we co-evolved with many other organisms, especially bacteria, there is no DNA genome that is uniquely human; since we share many traits with animals, there is no single trait that defines us as human or as not human (such as using tools, speaking language, having a soul, expressing emotions, being totally organic, having a sense of wonder). The twelve essayists do not propose that YA fiction should offer guidelines for negotiating posthumanist subjectivity—being fragmented and multiple, networked vulnerable—though many of the novels analyzed actually do this. Other novelists bring their adolescent characters to the brink, but do not allow them to move beyond the familiar structures of society, even if they are rebelling against those very structures. Indeed, adolescence and posthumanism share many elements, especially anxieties about future possibilities, embracing new ideas and new selves, and being in a liminal state of in-between-ness that does not resolve itself. In other words, young adult fiction is the ideal venue to explore how we are now or we might in the future maintain our humanity in a posthuman world.