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Journal articles on the topic 'Anthropocentric nature'
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SEKI, Reiko. "Rethinking ‘anthropocentric’ nature." Annual review of sociology 1997, no. 10 (1997): 49–60. http://dx.doi.org/10.5690/kantoh.1997.49.
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Petukhova, T. I., and N. M. Timchenko. "NATURE: ANTHROPOCENTRIC CONCEPT IN ANGLOPHONE DISCOURSE." Voprosy Kognitivnoy Lingvistiki, no. 4 (2018): 47–57. http://dx.doi.org/10.20916/1812-3228-2018-4-47-57.
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Mingucci, Giulia. "The Place of Human Beings in the Natural Environment - Aristotle’s Philosophy of Biology and the Dominant Anthropocentric Reading of Genesis." Journal of Ancient Philosophy 15, no. 2 (October 14, 2021): 210–25. http://dx.doi.org/10.11606/issn.1981-9471.v15i2p210-225.
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In a seminal essay from 1967, historian Lynn White, Jr., argues that the profound cause of today’s environmental crisis is the anthropocentric perspective, embedded in the Christian “roots” of Western tradition, which assigns an intrinsic value to human beings solely. Though White’s thesis relies on a specific tradition – the so-called “dominant anthropocentric reading” of Genesis – the idea that anthropocentrism provides the ideological basis for the exploitation of nature has proven tenacious, and even today is the ground assumption of the historical and philosophical debate on environmental issues. This paper investigates the possible impact on this debate of a different kind of anthropocentrism: Aristotle’s philosophy of biology. The topic is controversial, since it involves opposing traditions of interpretations; for the purpose of the present paper, the dominant anthropocentric reading of Gen. 1.28 will be analyzed, and the relevant passages from Aristotle’s De Partibus Animalium, showing his commitment to a more sophisticated anthropocentric perspective, will be reviewed.
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Dyer, Ken, and Pam Gunnell. "Humans and Nature: A Spectrum Not a Dichotomy." Australian Journal of Environmental Education 9 (1993): 53–70. http://dx.doi.org/10.1017/s0814062600003189.
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Among the most significant, controversial and difficult concepts for environmental educators and students alike to come to terms with are those of the anthropocentric (or totally human centred) view of the environment compared with the biocentric (or totally non-human centred) attitude to the environment. The concepts are significant because they represent profoundly different philosophical positions and also because they may have far reaching implications and, therefore, consequences in practice. Eckersley (1992, p.26) says:… the most fundamental division from an ecophilosophical point of view is between those who adopt an anthropocentric ecological perspective and those who adopt a nonanthropocentric ecological (or ecocentric) perspective.They are controversial because both views have been said, by different authors, to be either totally disastrous or absolutely redeeming for the planet. For instance, in his recent authoritative and well received book Towards A Transpersonal Ecology, philosopher Warwick Fox writes (1990, p. 13)… anthropocentrism represents not only a deluded but a dangerous orientation toward the world.and adds (1990, pp. 18-19) that it is… empirically bankrupt and theoretically disastrous, practically disastrous, logically inconsistent, morally objectionable and incongruent with a genuinely open approach to experience.Yet Jeff Bennett, expressing the anthropocentric view in a volume entitled Reconciling Economics and the Environment, says that… a complete property rights system over ecosystems, and even individual species making up an ecosystem, can ensure their conservation.(Bennett & Block 1991, p.272)
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Linares, Jorge Enrique. "La expansión de la responsabilidad humana ante la naturaleza." Theoría. Revista del Colegio de Filosofía, no. 18 (July 1, 2007): 67–85. http://dx.doi.org/10.22201/ffyl.16656415p.2007.18.339.
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For the predominant anthropocentric tradition of our civilization, nature and living organisms possess only an instrumental value, and that is the reason why they have not been subjects of ethical consideration until recently. Enviromental ethics has arisen with the purpose to surpass the arbitrary and prepotent anthropocentrism, but it has to consolidate itself as an ethics of the human resposibility towards nature. This responsibility implies to be in charge of the already provoked damages as well as to prevent future alterations caused by the huge capacity of our technological power. My argument in this article is that it is necessary to find a mediation between an anthropocentric and a biocentric ethic that allows us to establish a new ethical paradigm feasible morally as well as politically.
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Cho, Hyun-Chul. "Interconnectedness and Intrinsic Value as Ecological Principles: An appropriation of Karl Rahner's Evolutionary Christology." Theological Studies 70, no. 3 (September 2009): 622–37. http://dx.doi.org/10.1177/004056390907000305.
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The ecological crisis today is due in great part to a widespread anthropocentric attitude toward nature characterized by (1) a dualism that sees humanity as totally distinct from nature and (2) an instrumentalism that sanctions an indiscriminate use of nature for the sake of humans. To offset the possible destructiveness of this anthropocentrism, we need ecological principles that recognize deeply both nature's intrinsic value and the inherent link between humanity and nature. Karl Rahner's evolutionary Christology can theologically ground such ecological principles.
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Kostrakiewicz-Gierałt, Kinga, and Artur Pliszko. "Nature Conservation in Sustainability." Sustainability 14, no. 7 (March 31, 2022): 4166. http://dx.doi.org/10.3390/su14074166.
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Ganowicz-Bączyk, Anita. "Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część 2." Studia Ecologiae et Bioethicae 9, no. 2 (June 30, 2011): 9–21. http://dx.doi.org/10.21697/seb.2011.9.2.01.
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Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. ?e anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Modern European culture when the culmination of this process is observed. Among the causes of the modern worldview, one can mention e.g. the modern conception of science, technology development, as well as social, political, and cultural changes. Contemporary view on nature and man was influenced not only by mechanistic and materialistic theories tending to subordinate nature to man (G. Bruno, F. Bacon, R. Descartes) but also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).
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Sławkowa, Ewa. "Unus mundus. Człowiek i natura w języku prozy Olgi Tokarczuk." Poradnik Językowy, no. 3/2021(782) (March 30, 2021): 73–84. http://dx.doi.org/10.33896/porj.2021.3.6.
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The author attempts a polemic against the thesis on the anthropocentric nature of language, which has been established in linguistics. To this end, she proposes reading Olga Tokarczuk’s prose in the categories of post- and transhumanism to show that the writer’s works encompass the vision of the world which challenges the thesis on anthropocentrism of language adopted in linguistics. The object of the analysis is the linguistic phenomena (coming from various language layers: mainly lexical, syntactic, and orthographic ones) expressing the writer’s conviction of the unity of the human and non-human worlds and her clearly environmentally friendly attitude, which can be found in individual works by the Nobel Prize winner, and thus questioning the order of the reality based on human dominance and control over the nature. Keywords: posthumanism – anthropocentrism of language – metaphor – poetic definition
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Torres, Jorge. "Plato’s Anthropocentrism Reconsidered." Environmental Ethics 43, no. 2 (2021): 119–41. http://dx.doi.org/10.5840/enviroethics202151126.
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Plato’s ideas on the value of nature and humankind are reconsidered. The traditional suggestion that his thought is ethically anthropocentric is rejected. Instead “Ethical Ratiocentrism” (ER) is the environmental worldview found in the dialogues. According to ER, human life is not intrinsically valuable, but only rational life is. ER is consistent with Plato’s holistic axiological outlook but incompatible with ethical anthropocentrism.
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조승헌. "Happiness Economics Approach to Anthropocentric-Nature Perspective and Ecocentric-Nature Perspective." Journal of Environmental Policy 7, no. 2 (June 2008): 49–66. http://dx.doi.org/10.17330/joep.7.2.200806.49.
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Wang, Ban. "Nature and Critique of Modernity in Shen Congwen." Prism 16, no. 1 (March 1, 2019): 115–35. http://dx.doi.org/10.1215/25783491-7480349.
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Abstract Contemporary environmental crises have their origin in the anthropocentric view of humans as separable from and superior to the natural world. Anthropocentrism also marks the realist author of modern Chinese fiction. Departing from that human-centered view, Shen Congwen's work evinces a biological perspective and affirms an ecological understanding of life in which the writing self must trace its roots to and reciprocate with other organisms and all-encompassing nature. The animistic language of Shen's writing delves into the ecological and bodily foundation of beauty and arts. Shen's notion of the longue durée of biology and evolution debunks the transient zeitgeist of modern transformation and accelerations, propelled by the human domination of nature and alienation of the human body. Shen's portrayal of sexuality reasserts the reciprocity and entwinement of inner nature with outer nature.
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Ganowicz-Bączyk, Anita. "Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część pierwsza." Studia Ecologiae et Bioethicae 9, no. 1 (March 31, 2011): 9–27. http://dx.doi.org/10.21697/seb.2011.9.1.01.
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Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. The anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Modern European culture when the culmination of this process is observed. Among the causes of the modern worldview, one can mention e.g. the modern conception of science (worked out mainly by N. Copernicus, G. Galilei, G. Bruno, F. Bacon, I. Newton, R. Descartes), the technology development, as well as social, political and cultural changes. Both, geocentric and theocentric worldview were rejected. The secularization of European societies shifted to man’s attitude not only towards God but also is creation – nature. People began to treat nature as a challenge and material. God-Creator was replaced by man-designer. A new type of anthropocentrism appeared, which tried to find the answer to the fundamental questions in the human being himself. This resulted in the negation of a strict dependence of mankind on nature and in the tendency to subordinate nature to man. The cognition of nature served then as a means for the sake of mankind only. The man was obliged even to dominate nature which was viewed as a complex of mathematical laws, a value-free mechanism determined by laws of nature. Contemporary view on nature and man was influenced also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).
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Chatterjee, Madhumita. "A Critical Inquiry into Ecological Visions of Ancient India Versus, Modern West." Tattva - Journal of Philosophy 8, no. 2 (July 1, 2016): 19–30. http://dx.doi.org/10.12726/tjp.16.2.
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The paper explores the fundamental thoughts of ancient India, specifically Vedic and Upanishadic ideologies, which believed that man has no authority to dominate the Earth at the expense of his/her benefits. Each and every one ought to protect, preserve, take care and show genuine concern for the Earth to whom he/she has ascribed divine motherhood. We shall also observe that western anthropocentrism is itself facing a great challenge, and as a consequence, a new shade of ethical consciousness coined as „environmental ethics‟ has emerged. Environmental ethics mainly a non–anthropocentric ethics in its approach recognises that nature and her beings should not be exploited and dictated by man, since nature is thought to be an end in itself which should be treated with love, care and respect. One of the major off–shoots of this new shade of non–anthropocentric ecological ethics is deep–ecology which has unlike anthropocentric attitude, of the mainstream–European tradition ascribed intrinsic value to nature. Finally, the paper will try to arrive at a conclusion by making a critical yet comparative analysis, between the basic and positive observations of the Indian classical thought as well as central doctrines of deep ecology of Western environmental thought by relating both of them. Such an attempt intends to relate both of them by pointing out striking similarities between them, in spite of the difference in time and cultural milieu in which they emerged.
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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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Pličanič, Senko. "Foundations of Ecocentric Law." Russian Law Journal 9, no. 4 (November 28, 2021): 72–98. http://dx.doi.org/10.17589/2309-8678-2021-9-4-72-98.
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This scientific article discusses the reaosns for inefficiency (“impotence”) of modern environmental law as a normative reaction to the “destruction of Nature.” The scope of the destruction of Nature has been broadening. The environmental protection law has thus not influenced the resurrection of “destroyed Nature.” The essential reasons for the current excessiveness (intemperance) of man’s interaction with Nature (the reasons for the “destruction of Nature”) and/or reasons for the inefficiency of the modern environmental law should be sought for in the dominant anthropocentric cultural paradigm of the western cultures oriented towards an un-limited material progress. If anthropocentrism (exploitativeness) as the basis of human utilitarian interaction with nature has led to the “destruction of nature,” there is no doubt that the ecological reason remaining within the anthropocentric construction of Nature can not lead to its “resurrection.” Only the setting-up of the ecocentric construction of Nature may lead to the “resurrection” of Nature. This orientation must be followed by the nomos of the western cultures. A new law of nature on the basis of the new, ecocentric ontology and ethics is therefore necessary. This article thus alalyzes the foundations of new ecocentric legal philospohy. This approach is original at the global level and is important at both the theoretical and applied levels. The new ecocentric legal philosophy should become the foundation of modern environmental law. Keywords: inefficiency of modern environmental law.
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Kaluđerović, Željko. "The Reception of the Non-Human Living Beings in Philosophical and Practical Approaches." Epistēmēs Metron Logos, no. 4 (July 21, 2020): 18. http://dx.doi.org/10.12681/eml.23749.
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In this paper, the author explores the reception of the non-human living beings in modern philosophical and practical approaches. The analysis is aimed at examining both the views of the representatives of classical anthropocentrism, as well as the theses of the representatives of various non-anthropocentric teachings. Anthropocentrism is, in short, a worldview that is based on Aristotle's vision of man as a special being among other natural beings. Advocates of the questioning of the dominant anthropocentric perspective of the cosmos, on the other hand, are trying to establish the new relation by relativizing of the difference between humans and non-human living beings, by attributing specifically human qualities and categories, such as dignity, moral status and rights, as well as feelings, memories, communication, consciousness and thinking to non-human living beings. Non-anthropocentrists, consequently, believe that it is necessary to relax the usual strict hierarchy among beings in nature, that is, the discrediting of animals in relation to man, and that within the applied ethics, alias bioethics, it is possible, even necessary, to establish the "animal ethics".
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Thamrin, M.Si, Husni. "REKONTRUKSI ECORELIGIUS ORANG MELAYU Solusi Penyelamatan Lingkungan." Al-Fikra : Jurnal Ilmiah Keislaman 16, no. 1 (September 15, 2017): 99. http://dx.doi.org/10.24014/af.v16i1.3649.
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Anthropocentric paradigm has distanced humans from nature, as well as causing the humans themselves become exploitative in attitude and do not really care about the nature. In relation, ecological crisis also can be seen as caused by mechanistic-reductionistic-dualistic of Cartesian science. The perspective of anthropocentric is corrected by biocentrism and ecocentrism ethics, particularly Deep Ecology, to re-look at the nature as an ethical community. The concept of ecoculture is already practiced from the beginning by indigenous or traditional societies in elsewhere. The perspective of the human being as an integral part of the nature, and the behaviour of full of resposibility, full of respect and care about the sustainability of all life in the universe have become perspectives and behaviours of various traditional people. The majority of local wisdom in the maintenance of the environment is still surviving in the midst of shifting currents waves by a pressure of anthropocentric perspective. There is also in a crisis because a pressure of the influences of a modernization. While others, drifting and eroding in the modernization and the anthropocentric perspective.In that context, ecoculture, particularly Deep Ecology, support for leaving the anthropocentric perspective, and when a holistic life perspective asks for leaving the anthropocentric perspective, the humans are invited to go back to thelocal wisdom, the old wisdom of the indigenous people. in other words, environmental ethics is to urge and invite the people to go back to the ethics of the indigenous people that are still relevant with the times. The essence of this perspective is back to the nature, back to his true identity as an ecological human in the ecoreligion perspective.
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Lolangion, Feldy, Marselino Cristian Runturambi, and Jefry Kawuwung. "Menelaah Antroposentris Dalam Menyikapi Krisis Lingkungan Dari Perspektif Teologi Penciptaan." Tumou Tou 8, no. 1 (January 31, 2021): 1–9. http://dx.doi.org/10.51667/tt.v8i1.469.
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This article was written with the aim of understanding the environmental crisis from the perspective of creation theology, particularly with regard to the anthropocentric understanding of society when looking at nature. In this article, researchers examine human perspectives on nature, then proceed to things that affect people's state of mind by harnessing nature, and end with an ecological study of the theology of creation. The method used is qualitative research with a descriptive approach. Research sources use literature survey techniques and narrative criticism to explore concepts of creation theology by examining anthropocentric understanding for dealing with environmental crises. So that we can describe that the reinterpretation of the theology of creation is a way of dealing with anthropocentric concepts.
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Ganowicz-Bączyk, Anita. "Średniowieczne źródła antropocentryzmu." Studia Ecologiae et Bioethicae 9, no. 3 (September 30, 2011): 21–34. http://dx.doi.org/10.21697/seb.2011.9.3.02.
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Anthropocentrism seems to be a key notion associated with the man-nature relation. Probably it is also the most controversial one in environmental ethics. The anthropocentric attitude is sometimes meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Medieval European culture. Cultural changes of the Middle Ages, under the influence of Christianity among other things, led to the revaluation of the ancient way of thinking. The next step towards anthropocentric attitude in philosophy was made: the importance of the human individual increased, his needs and development became more vital than society as a whole. On the other hand, an essential aspect of medieval philosophy was rejecting the earthly world and turning to the transcendental one. One can distinguish three currents of medieval thought, which unlikely understood the meaning of the world and man as well as the way of cognition of reality. These are mysticism, rationalism, and empiricism. Mysticism negated both the value of nature and man as accidental entities. Nonetheless, it elevated man above other creatures. Rationalism assigned the man a central position in nature, for only human being among the accidental material entities is endowed with intellect and grace of faith., On the other hand, empiricism enhanced both nature (as the subject of cognition and exploitation) and man (as a rational being, who has some extraordinary abilities to use the environment to satisfy his needs). The process of drawing away from the holistic view on nature, of its desacralization and of tending towards controlling it started just in the Middle Ages. In the following ages antiteleologism developed in philosophy, which contributed to the growth of mechanism and rejecting the inherent value of nature in the Modern Times.
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Alagoz, Bulent, and Ozkan Akman. "Anthropocentric or Ecocentric Environmentalism? Views of University Students." Higher Education Studies 6, no. 4 (September 20, 2016): 34. http://dx.doi.org/10.5539/hes.v6n4p34.
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<p>An Indian proverb says that “the man’s heart toughen as he drifts apart from nature”. Living in harmony with nature is only possible by abandoning of mankind from its idea of dominance on nature. Deep ecology refuses the superiority of human against nature with a radical attitude within ecological philosophy, and it wants the individuals and societies to respect the nature by specially valuing it. One of the main research subjects of the philosophy of science is the relation in between human and nature. The opinions regarding whether the human is a creature who is superior than nature, or whether it is an integral part of it are important in the formation of environmental values and attitudes. And in this study, the relation of individual and nature is being addressed, and it has been tried to examine whether the teacher candidates have an anthropocentric or ecocentric perspective. This study has been performed in order to determine whether teacher candidates adopt the anthropocentric paradigm or the ecocentric paradigm in their perspective against environmental problems. The research has been prepared by using quantitative research techniques by the participation of 426 teacher candidates. Five point likert type New Environmental Paradigm Scale consisting of 15 items has been used as data collection tool. The data obtained in the research has been analyzed by using the SPSS (Statistical Package for Social Sciences) for Windows 22.0 program. According to the data obtained in the research, it has been observed that the genders of the teacher candidates have no effect on their anthropocentric or ecocentric approach to environmental issues. Moreover, the averages of the students were higher in questions measuring the ecocentric approach within the New Environmental Paradigm Scale. The interest and protective style of the family has positive results on the teacher candidates in respect of anthropocentric approach. Nevertheless it has no effect when the ecocentric approach is in subject.</p>
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Brøgger, Fredrik Chr. "Anthropocentric Nature Lover: Annie Dillard and the Transcendentalist Tradition in American Nature Writing." American Studies in Scandinavia 39, no. 2 (September 1, 2007): 29–40. http://dx.doi.org/10.22439/asca.v39i2.4606.
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MacCormack, Patricia. "Art, Nature, Ethics: Nonhuman Queerings." Somatechnics 5, no. 2 (September 2015): 120–34. http://dx.doi.org/10.3366/soma.2015.0157.
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The anthropocene has seen the human not only manipulate nonhuman forces but territorialise all forces so they may be understood or valued only via anthropocentric formal logic. This article explores the ethical urgency of the need to open up new spaces, primarily via the deformalised (or at least non-anthropomorphic) flesh where can be explored the concept of the nonhuman. In the context of the article the nonhuman does not only refer to nonhuman animals, but also the human's necessary becoming-nonhuman in order to liberate the Earth from the violent tendencies of anthropocentric ideology and/and as action. The article does address our human relations with nonhuman animals as part of the need to become-nonhuman without fetishizing other life forms or human minoritarians. This is suggested via three trajectories – nonhuman becomings via art, via nature and via radical abolitionist ethics. All three offer ways in which the subject can find escape routes and philosophical fissures through which new pathways may emerge to alter interactions between humans, humans and nonhuman animals and the world itself as a system of relation rather than human occupation.
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Furs, L. A., and A. N. Cheremisin. "INTERPRETING SPACE KNOWLEDGE AS MANIFESTATION OF ANTHROPOCENTRIC NATURE OF LANGUAGE." Voprosy Kognitivnoy Lingvistiki, no. 2 (2016): 29–38. http://dx.doi.org/10.20916/1812-3228-2016-2-29-38.
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Alberro, Heather. "'Valuing Life Itself': On Radical Environmental Activists' Post-Anthropocentric Worldviews." Environmental Values 29, no. 6 (December 1, 2020): 669–89. http://dx.doi.org/10.3197/096327120x15752810324093.
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The present era of biological annihilation lends significant urgency to the need to radically reconfigure human-animal-nature relations along more ethical lines and sustainable trajectories. This article engages with largely post-humanist scholarship to offer up an in-depth qualitative analysis of a set of semi-structured interviews, conducted in August 2017-2018 with 26 radical environmental activists (REAs) from a variety of movements. These activists are posited as contemporary manifestations of the 'post-anthropocentric paradigm shifts' that challenge traditional notions of human separateness from - and superiority to - the nonhuman world. However, despite being broadly categorised as post-humanist or post-anthropocentric in their efforts to deconstruct hierarchical and dualistic constructions of the human-animal-nature relationship, considerable variations abound in terms of who and what REAs value and on what basis. The article concludes with a brief discussion of the nature of REAs' post-anthropocentric sensibilities and mobilisations, and considers implications for the development of more ethical modes of human-animal-nature relationality that value and respect the irreducible alterity of nonhuman others.
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Gallotti, Mattia. "Collective Attitudes and the Anthropocentric View." Journal of Social Ontology 2, no. 1 (March 23, 2016): 149–57. http://dx.doi.org/10.1515/jso-2016-0005.
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AbstractThe anthropocentric view holds that the social world is a projection of mental states and attitudes onto the real world. However, there is more to a society of individuals than their psychological make up. In The Ant Trap, Epstein hints at the possibility that collective intentionality can, and should, be discarded as a pillar of social ontology. In this commentary I argue that this claim is motivated by an outdated view of the nature and structure of collective attitudes. If we aim at a good theory of social ontology, we need a good theory of collective intentionality.
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Rülke, Jana, Marco Rieckmann, Joslyn Muthio Nzau, and Mike Teucher. "How Ecocentrism and Anthropocentrism Influence Human–Environment Relationships in a Kenyan Biodiversity Hotspot." Sustainability 12, no. 19 (October 5, 2020): 8213. http://dx.doi.org/10.3390/su12198213.
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Protecting nature and securing human livelihood needs are very conflicting especially in biodiversity-rich areas of the Global South. The Taita Hills Cloud Forest (THCF) in Kenya remains one of the top biodiversity hotspots worldwide. Environmental data for the area has been studied for decades. Sociodemographic analyses on inequality have been conducted by governmental and non-governmental organizations. Little has been done yet to correlate them to investigate their relationships. A lot of attention has been paid to the connection between agricultural practices and impacts on the environment, but human–environment relationships are much more complex, especially in Kenya’s biodiversity-rich areas. This paper assesses the local population’s perception of its surrounding environment and investigates their understanding of nature conservation. Using quantitative and qualitative methods, 300 survey respondents were classified concerning their nature ethical views (particularly anthropocentrism and ecocentrism). By using grounded theory, data were regularly reviewed during the entire research, to assemble an evaluable and comparable dataset. Our study reveals that gender has a distinct impact on whether the interviewees have an anthropocentric or ecocentric perspective of nature and conservation. Moreover, there is a strong need for an intermediate bridge between anthropocentrism and ecocentrism.
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Malone, Karen. "Reconsidering Children's Encounters With Nature and Place Using Posthumanism." Australian Journal of Environmental Education 32, no. 1 (January 22, 2016): 42–56. http://dx.doi.org/10.1017/aee.2015.48.
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AbstractThis article explores and reconsiders the view of children's encounters with place as central to a place-based pedagogy that seeks to dismantle rather than support constructions of a nature-culture binary. I unpack the current fervour for reinserting the child in nature and nature-based education as a significant phenomenon in environmental and outdoor education. I will draw on recent literature on place-based research and theorise using new materialist and posthumanist approaches that seek to disrupt anthropocentric views and support new ways of considering our encounters with the more-than-human world. Then, using these new approaches, I will theorise a recent place-based research project with children in the city of La Paz, Bolivia, to illustrate how it is possible to challenge current assumptions that are firmly entrenched in the child in nature movement. I will conclude by considering what intra-species relations, place encounters and child-body-animal-place relations can teach us about questioning anthropocentrism and human exceptionalism. Finally, I consider how can we overcome these limitations of a narrow and nostalgic view of ‘child and nature’ and reimagine a more diverse approach to education for a sustainable future.
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Ciszek, Mariusz. "Etyczne podstawy polityki zrównoważonego rozwoju." Studia Ecologiae et Bioethicae 6, no. 1 (December 31, 2008): 153–63. http://dx.doi.org/10.21697/seb.2008.6.1.10.
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The idea of sustainable development set up that at presently living people are responsible for condition of environment and they should leave future generation decent circumstances of life, this imperative of respecting of nature, activity for goods of future generation causes that every politicial operation in this range must be underpinned on certain deciding from range of ethic especially on one of its subdiscipline-environmental ethic. Unfortunately, this ethical discipline is not a monolith, because it is possible to find it’s other streams witch tries to answer a question: why should we protect the nature? Especially two opposition streams deserve notice anthropocentric and biocentric position, witch differently comprehend purpose and bases of protection of nature, the anthropocentrism has on respect goods of the person but biocentrism goods of whole nature, witch one of the many elements is a man. In this publication I try to establish, witch from this two ethical models is most optimal for practical, political programs of accustoming of sustainable development.
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Fatah, Abdul, and Imam Taufiq. "Environmental Interpretation: Hermeneutic Analysis Of The Interpretation Of Anthropocentric Verses In Al-Qur'an." Jurnal Ushuluddin 27, no. 2 (December 31, 2019): 191. http://dx.doi.org/10.24014/jush.v27i2.6409.
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The aim of this study is addressed to environmental problems from the perspective of the Qur'an. The focus of the research is the anthropocentric verses in the Qur'an. Anthropocentric verses are verses that have the meaning of humans as the center of the universe or humans as creatures that are super-being. The categorization of anthropocentric verses is compiled thematically (maudhû’î) using a contextual hermeneutic approach. The classification of anthropocentric verses as a result of this research are: 1) Humans as the most glorified creatures 2) Humans as creatures that have power in nature, and 3) Humans as caliphs on earth. Several hermeneutical analyzes of the anthropocentric verse have been obtained. Human must not be arrogant as creatures that degrees are glorified. Humans are instructed not to cause damage on the earth and must be able to do good ihsân to all creatures created by Allah SWT. The obligation of humans as caliphs on earth is to prosper the earth rather than damage the earth
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Olaizola, Edita, Rafael Morales-Sánchez, and Marcos Eguiguren Huerta. "Biomimetic Organisations: A Management Model that Learns from Nature." Sustainability 12, no. 6 (March 17, 2020): 2329. http://dx.doi.org/10.3390/su12062329.
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Since the end of the last century, different approaches for corporate management have been appearing that try to incorporate the social advances that are being produced and disseminated thanks to the greater capacity of communication available through social networks and other traditional avenues. Among the best known are Corporate Social Responsibility, Sustainability, the Circular Economy, and Collaborative Economics. All of them add value to organisations, and all of them have a common characteristic: they are anthropocentric approaches. Our proposal goes a step further: we need a worldview that is capable of placing organisations in a position of continuous learning looking at nature, because it is the best way to integrate into it as a more ecosystem and thus achieve its flowering respecting the once to all the other subsystems that make up the planet: Organizational Biomimicry. This work compares the anthropocentric vision with the worldview at the same time that it offers a guide of the essential steps so that Organizational Biomimicry is the new model of corporate management.
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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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Ogłoza, Ewa. "Nurt antropocentryczno-kulturowy w dydaktyce literatury a współczesne antropologie." Annales Universitatis Mariae Curie-Sklodowska, sectio N – Educatio Nova, no. 5 (December 31, 2020): 83. http://dx.doi.org/10.17951/en.2020.5.83-99.
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The article discusses the anthropocentric and cultural trend in Polish language didactics (starting from Jan Polakowski). The author also points to a different understanding of the terms <em>anthropology</em> and <em>anthropocentrism</em> in modern humanities and gives examples of texts (of which even fragments are worth reading with students), questions that can be asked to students, and issues that students should be sensitive to – in connection with the presence in the literature, art and didactics of motives, plots and reflection of anthropological nature. The study is a kind of guide to selected issues and dissertations.
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Ganowicz-Bączyk, Anita. "Starożytne źródła antropocentryzmu." Studia Ecologiae et Bioethicae 7, no. 2 (December 31, 2009): 31–38. http://dx.doi.org/10.21697/seb.2009.7.2.03.
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Anthropocentrism seems to be a key notion related to the man-nature relation. Probably he is also the most controversial one in environmental ethics. The anthropocentric attitude is sometimes meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages, and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in Ancient European culture. Supposedly the critical phase for this process is the so-called Neolithic Revolution. Changes brought by this deeply influenced life of man. Not only affected the transformation of his world-view but also had an impact on the modification of society itself. Mentioned changes led among other things to the rejection of magic and mythical world-view, in which the Universe was perceived as a harmonious and friendly place to live in. A doubt appeared instead, what the place of man in the world really is. These questions reflected in philosophical views of that time. To sum up, the originated by Ancient Greek philosophers outlook on nature, in which nature was recognized as a living organism and a man as an immanent part of it, had been gradually dropped out. It appeared that man falls outside the mechanical laws of nature because he is able to understand them and use this knowledge for his own goals (Democritus), man’s soul makes him transcend nature and dominate it (Socrates), man’s existence is purposeful, he is superior to other material beings as a crown of nature and the most complex and perfect being (Aristotle). This process led to a recognition of the objective existence of the world, which in fact is independent of human cognition. Ultimately, this resulted in the objectification of nature as an object of man’s cognition and research. Nature was then gradually put in opposition to man – the subject of cognition.
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Paddock, Troy. "Building Within Space: Thoughts Towards an Environmental Ethics." ETHICS IN PROGRESS 5, no. 1 (February 1, 2014): 80–95. http://dx.doi.org/10.14746/eip.2014.1.5.
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The need for constructing an environmental ethics that keeps sustainability in mind is the result of a collision of the realization that the natural environment is neither limitless nor impervious to actions with a view of nature that has been fundamentally instrumentalist and anthropocentric. This paper will borrow from architectural theory in an effort to do two things: First, it will point to some of the limitations of an anthropocentric view of nature and how it impacts efforts to influence environmental policy; second, it will suggest that ideas from Aristotle and Actor Network Theory can help to provide a paradigm within which we can think about nature in a way that offers an alternative framing of questions about the environment.
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Akgül, Beyza Merve, Cenk Birinci, Şenol Göral, and Suat Karaküçük. "An investigation of ecocentric and anthropocentric attitudes and antipathy towards environment in athletes." Journal of Human Sciences 14, no. 4 (November 3, 2017): 3405. http://dx.doi.org/10.14687/jhs.v14i4.4680.
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The aim of this study is to examine the ecocentric, anthropocentric and antipathetic attitudes towards the environment regarding with different variables. Study group is composed of 413 athletes randomly selected from directly nature sports and also sports that is not related to nature. To collect data, ecocentric, anthropocentric and antipathetic attitudes towards the protection of the environment scale is used. To analyze the data, descriptive statistics of the athletes’ attitudes towards environment were calculated. For other variables’ comparison, independent t-test and ANOVA were applied. As a result; amongst athletes’ the ecocentric attitudes’ mean was found the highest. Athletes’ ecocentric attitude values vary only. According to their educational level; anthropocentric attitude values vary according to their sport type and educational level; antipathetic attitudes towards the protection of the environment vary according to sex, sports type, educational level, perceived income level and also the living environment. s conclusion; athletes with university and higher educational levels have higher ecocentric scores than athletes with high school and lower education levels; athletes from nature sports and athletes with high school and lower educational levels have higher anthropocentric scores than athletes from indoor sports and athletes with university and higher educational levels; finally, men participants than women participant, athletes from nature sports than athletes from indoor sports, athletes with high school and lower educational levels than athletes with university and higher educational levels, participants with high and low perceived income levels than participants with average perceived income levels, participants living in country side than participants living in cities have higher antipathetic attitude scores towards the protection of the environment.
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von Verschuer, Franziska. "Making Post/Anthropocentric Futures in Agrobiodiversity Conservation." Nature and Culture 16, no. 1 (March 1, 2021): 47–64. http://dx.doi.org/10.3167/nc.2020.160104.
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Abstract Since the mid-twentieth century global modernization of agriculture, seed banking has become a core technoscientific strategy to counteract agrobiodiversity loss and ensure future food security. This article develops a post-anthropocentric reading of the Svalbard Global Seed Vault as a nodal point of global ex situ conservation efforts. Based on qualitative expert interviews, I explore the rationality of crisis and salvation that underlies these efforts and discuss its roots in an anthropocentric relation to nature as a resource. By arguing that the latter produces the crises that conservation measures intend to counteract, I show how the Seed Vault conserves this resource-orientation. I then illustrate a concurrent unruliness of more-than-human worldly becoming the embracing of which, I argue, is a way for conservationism to cultivate different, non-crisic futures.
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von Verschuer, Franziska. "Making Post/Anthropocentric Futures in Agrobiodiversity Conservation." Nature and Culture 16, no. 1 (March 1, 2021): 47–64. http://dx.doi.org/10.3167/nc.2021.160104.
Full textAbstract:
Since the mid-twentieth century global modernization of agriculture, seed banking has become a core technoscientific strategy to counteract agrobiodiversity loss and ensure future food security. This article develops a post-anthropocentric reading of the Svalbard Global Seed Vault as a nodal point of global ex situ conservation efforts. Based on qualitative expert interviews, I explore the rationality of crisis and salvation that underlies these efforts and discuss its roots in an anthropocentric relation to nature as a resource. By arguing that the latter produces the crises that conservation measures intend to counteract, I show how the Seed Vault conserves this resource-orientation. I then illustrate a concurrent unruliness of more-than-human worldly becoming the embracing of which, I argue, is a way for conservationism to cultivate different, non-crisic futures.
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Pasini, Roberto. "Nature, dwelling. A needed new balance." REVISTA NODO 15, no. 29 (January 30, 2021): 8–19. http://dx.doi.org/10.54104/nodo.v15n29.661.
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This text reviews the current state of nature on the planet and the anthropogenic causes of the incumbent ecological crisis. The review illustrates essential elements of the ecologic functioning and a contemporary paradigm to understand the surrounding space as a landscape, formed by metabolic and cultural terms. The text combines anthropocentric perspectives with views independent from man’s presence to link the disruptions of the metabolic regime of the biosphere to the human act of dwelling. The final agenda proposes five imperatives relative to the spheres of cognition, demography, economy, ecology, and built environment, meant to revert the ongoing ecological crisis on the planet.
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KARATAŞ, Abdullah. "The Role of Faculties of Education in Increasing Sustainable Environmental Awareness of Society." European Journal of Sustainable Development 2, no. 4 (April 1, 2013): 233. http://dx.doi.org/10.14207/ejsd.2013.v2n4p233.
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Environmental problems show their negativeeffects globally today.Increasing pollutionand changing climatic conditions reveal thissituation clearly. Environmental problems,affecting the future of all living things, are connected with the incorrect relations betweenman and nature. People have become alienated from nature seeing it as an endless sourceand as a result nature has become a tool for achieving anthropocentric objectives. It canbe said that such an anthropocentric viewis the real cause of environmental problems,but human and nature harmony should be structured immediately because environmentalproblems have reached to serious position.Consequently, human being is a livingcreature and he needs healthy and reliable environment to live like all other creatures.Unless changing anthropocentric view of peopletowards nature, law and fines will also behelpless. At this point, education plays a very important mission. Because it is possible tochange people's behavior andperspectives positively through education. For the creationof awareness about the importance of protecting environment in society, faculties ofeducation as teacher traininginstitutions are of great importance. Teachers, preparinggenerations for future and so shaping the future of a society, receive their professionalqualification and requirements for becoming ateacher from faculties of education, soteacher candidates should be educated verywell. Teacher candidates from all disciplines,educated with environmental consciousness, willbe able to transfer this consciousness totheir students when they graduate. Generations,given the love of nature at an early age bytheir teachers, can be eco-friendly individuals in the future and shed light onenvironmental problems.This theoretical studyaims to put forward the role of faculties ofeducation in increasing sustainable environmental awareness of society
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Chernyakhivska, Viktoriya, and Oleksandr Tikhonenko. "Methods of research of gender policy in the system of public administration within the anthropocentric paradigm of scientific knowledge." Bulletin of Taras Shevchenko National University of Kyiv. Public Administration 13, no. 1 (2021): 80–87. http://dx.doi.org/10.17721/2616-9193.2021/13-9/9.
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In the article, within the anthropocentric paradigm of scientific knowledge, the traditional methodology of gender research for the Ukrainian science of public administration is investigated. Emphasis is placed on the multidimensionality of the gender model and the integrated nature of the concept of "gender policy in public administration". The block of problems corresponding to the central problem of effective use of personnel potential of Ukraine involved in the system of power-administrative relations on the basis of high value of ideas of building the rule of law of civil society and real maintenance of the rights of Ukrainian citizens to free, selfsufficient development in all spheres of public life sex. It is concluded that at the turn of the third millennium the idea of human dimension of scientific knowledge acquired paradigmatic significance and formed the basis for an anthropocentric concept that synthesizes worldview and scientific research into a harmonious system of knowledge, ideas and views about man. A feature of the methodology of anthropocentrism is the focus on finding conceptual links between the individual, individuality, personality and creating an integrated system of concepts that can cover in a single synthesis of social, psychological and biological specifics of human nature and its creative activity. It is emphasized that the anthropocentric paradigm of scientific knowledge is designed to integrate multi-vector worldview and scientific knowledge based on the actualization of moral, ethical and aesthetic principles in relations between people to prevent inhumane manifestations in their daily lives and professional activities. It is proved that the effective functioning of the public administration system depends on a rationally balanced model of gender policy. The basis for building such a model should be the idea of the integrity of the public administration system in understanding the interdependence of political power, represented by the political elite, public power with the state apparatus and the civil service, society and citizens.
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Jose, Anita, and Dr Betsy Paul C. "Delineating Ecosophy as a Counter Discourse in Barbara Kingsolver’s Flight Behaviour." SMART MOVES JOURNAL IJELLH 9, no. 7 (July 28, 2021): 94–103. http://dx.doi.org/10.24113/ijellh.v9i7.11131.
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Flight Behaviour by Barbara Kingsolver is a clarion call aimed at exposing the impending future that awaits humanity in the form of grievous climactic changes and its impact on the delicate ecosystem of the earth. The characters presented who maintain varying perspectives regarding ecological concerns may be seen as representing differing ideologies that persist in the society with respect to the same. The paper is an attempt to trace the dominant as well as alternate voices that pervade discussions on an apocalyptic future due to human actions that are ruthless and highly exploitative of ecological resources. The mystical encounter with nature that the protagonist undergoes will be examined to understand the significance of an ecological philosophy or “ecosophy.” The paper would also seek to discern a transition from anthropocentrism to ecocentrism and also the disruption of nature/culture binaries established by an anthropocentric worldview depicted in the text.
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Zechner, Iris. "Materiality, Responsibility and Anthropocene Thought in Robert Macfarlane’s and Kathleen Jamie’s Nature Writing." Ecozon@: European Journal of Literature, Culture and Environment 12, no. 2 (October 28, 2021): 166–82. http://dx.doi.org/10.37536/ecozona.2021.12.2.3526.
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The concept of the Anthropocene, denoting humans as geological agents, severely complicates traditional Western distinctions between culture and nature, the human and the nonhuman world. Contrary to anthropocentric accounts, the new materialisms have established a post-humanist reading of the Anthropocene that destabilises such dichotomies, placing human beings on par with the world they encounter. This approach can also be found in the New Nature Writing (NNW), a body of creative nonfiction that seeks to reconnect the “human animal” to nature, with the ever-open question of the nature of nature itself. A reading of Robert Macfarlane’s work with a focus on his recent Underland shows the ways in which the growing awareness of the Anthropocene has influenced contemporary nature writing, allowing Macfarlane to establish a non-anthropocentric perspective following the new materialisms. While likewise adopting a new materialist stance, Kathleen Jamie’s collections of naturalist essays nevertheless question the implications of this ontological framework, in particular with regard to ethics and human responsibility in times of the Anthropocene.
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Georgopoulou, Panagiota. "The coronavirus challenge to modern anthropocentrism." Vestnik of Saint Petersburg University. Sociology 14, no. 4 (2021): 318–29. http://dx.doi.org/10.21638/spbu12.2021.402.
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Following Goya’s painting “Duel with Cudgels” as metaphor, with which Michel Serres opens his book The Natural Contract, this article argues that the coronavirus pandemic, with its devastating impact on our lives, dismantles the modern anthropocentric framework. It thrusts us violently into a post-anthropocentric perspective, which dislocates the human from the center of being and invites us to understand human existence in relation to nonhuman others such as the planet, the environment, animals, and technologies. However, at this critical moment, instead of seeing the pandemic crisis as a wake-up call for a shift of focus from the anthropocentric to a post-anthropocentric perspective, the dominant ways of understanding it on public discourse keep framing it in anthropocentric terms. As this discusses, taking as an indicative case the first wave of the pandemic in Greece, from March to June 2020, what seems to be a common ground in the rhetoric of the media, politicians, and a significant part of scientists, is that more or less almost all of them share and uphold the dividing lines between human-nonhuman, society-nature, ideologically obsessed with human superiority despite evidence to the contrary. In this respect, the post-anthropocentric challenge due to the coronavirus pandemic seems to have been postponed until further notice. Thus, as we are stuck on the old anthropocentric business as usual, one of the fundamental issues of human societies in the 21st century, that being man’s fragile relationships with Planet Earth and other co-species, remains a blind spot, hindering appropriate action.
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Amérigo, María, Juan Ignacio Aragonés, Belinda de Frutos, Verónica Sevillano, and Beatriz Cortés. "Underlying Dimensions of Ecocentric and Anthropocentric Environmental Beliefs." Spanish Journal of Psychology 10, no. 1 (January 2007): 97–103. http://dx.doi.org/10.1017/s1138741600006351.
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This study focuses on the cognitive components of general environmental attitudes. Taking as a starting point the scale of Thompson and Barton (1994) to identify ecocentric and anthropocentric motives in environmental conservation, the beliefs that guide attitudes in the person-environment relationship are analyzed. Confirmatory factor analysis was used to contrast the tripartite structure of these beliefs—based on egoistic, socioaltruistic, and biospheric aspects—with a two-dimensional structure that confronts ecocentric and anthropocentric orientations. The results obtained from two samples, a student sample (n = 212) and a sample from the general population of Madrid (n = 205), indicate the existence of a three-dimensional structure of environmental beliefs: an anthropocentric dimension based on the instrumental value of the environment for human beings, a biospheric dimension that values the environment for its own sake, and, lastly, an egobiocentric dimension that values the human being within nature as a whole.
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McLaughlin, Ryan Patrick. "Thomas Aquinas' Eco-Theological Ethics of Anthropocentric Conservation." Horizons 39, no. 1 (2012): 69–97. http://dx.doi.org/10.1017/s0360966900008549.
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This essay explores the much-debated question regarding the extent and viability of Thomas Aquinas as a theological source for expanding Christian ethical concern for the nonhuman creation, particularly nonhuman animals. This exploration focuses on the intersection of two foundational issues in Aquinas' theological framework, nature and teleology, as well as the effects of this intersection in Aquinas' work concerning nonhuman creation. From these examinations, I suggest that Aquinas can provide significant contributions for augmenting concern for the welfare of nonhuman animals because his theological framework demands that humans preserve the natural order through conservation. However, Aquinas' ecotheological ethics of conservation is foundationally anthropocentric and only permits indirect moral concern for the nonhuman world.
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Ardhian, Dany, Eti Setiawati, Sony Sukmawan, Fredy Nugroho Setiawan, and Elisabeth Worobroto Purwaningrum. "THE NARRATIVE OF THE ENVIRONMENTAL CRISIS: STUDY ON TEXT IN PUBLIC SPACE AT MALANG SCHOOL, INDONESIA." Asian People Journal (APJ) 3, no. 1 (April 30, 2020): 122–31. http://dx.doi.org/10.37231/apj.2020.3.1.169.
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Environmental crisis is problems of human behavior. Humans mistakenly view nature and mistakenly place themselves in the context of the whole universe. Mistakes of the human perspective on nature stem from anthropocentric ethics. Excessive and irresponsible exploitation of natural resources is a manifestation of anthropocentric behavior. Human anthropocentric behavior portrayed creatively in the outdoor media in the school's internal public space. Some posters displayed in several schools in the Greater Malang region show strong symptoms of anthropocentric behavior. This qualitative study describes the results of linguistic landscape data to find the symbolic function of environmental crisis. The research data in the form of visual-verbal information and ecological ideas were taken from poster displayed in public spaces around the school at public and private Junior, Senior, and Vocational high school in Malang City, Indonesia. Data was collected using documentation (photography) and analyzed ethnographically. As a result, environmental education posters contain ideas about the environment, namely crisis, and conservatives. These two ideas simultaneously make confusion an ethical orientation. The intended ethical orientation is wise behavior in water use, waste management, and environmental sustainability. In addition to messages on waste handling and management and saving water, educational posters also convey crisis messages. As a follow-up, the findings of this study can be used in the curriculum at school so that poster material can become a learning medium.
Keywords: environmental crisis, environmental education poster, waste management, apocalypse
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Sabar, Hikmawaty, Darmawan Salman, and M. Ramli A.T. "ANTROPOCENTRISM EPIDEMIC: THE STUDY OF SOCIAL ACTION OF COMMUNITY TO THE ENVIRONMENT OF JENEBERANG RIVER." Journal of Asian Rural Studies 4, no. 1 (January 25, 2020): 37. http://dx.doi.org/10.20956/jars.v4i1.1911.
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Nowadays, the global environmental crisis is caused by fundamental philosophical errors in understanding the human way of thinking about themselves, their relation with nature, and their place in the whole ecosystem. In turn, these misconceptions lead to wrong actions. This research aims to comprehensively study the description of the anthropocentric actions of a community about the environment of the Jeneberang River. The approach used in this research is qualitative with a phenomenology method. The result of this research indicates that anthropocentric actions prioritize the desire to fulfill life's needs as if they are free to do anything with nature without considering the preservation and the balanced management of the Jeneberang River environment. There were some community anthropocentric actions found in Jeneberang River community, namely, the establishment of residence, garbage disposal, and storage of stockpiles, the establishment of the brick industry, clearing area for agricultural land, various kinds of entrepreneurial activities, and sand mining activities (have been dismissed since 2015). These actions critically impact the condition of Jeneberang River, worsening problems such as river water pollution, the silt of the river, and flash floods that happened at the beginning of 2019.
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Hossain, Mohammad Afzal Hossain. "Maupassant’s The Horla is a Portrayal of Human Frailties and a Critique of Anthropocentrism: An Ecocritical/Deep Ecological Perspective." International Journal of Linguistics, Literature and Translation 4, no. 6 (June 30, 2021): 229–36. http://dx.doi.org/10.32996/ijllt.2021.4.6.27.
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This research analyzes how nature, human and non-human, have been represented in Guy de Maupassant’s short story The Horla through an ecocritical lens. In its fundamental form, the ecocritical theoretical framework investigates how nature, landscape, and places have been represented in a literary text and explore how human and non-human interrelations have been portrayed. In this story, Maupassant has portrayed nature as a positive, healing force and delved into the anthropocentric and anthropomorphic constructivist attitude to non-human, invisible, emergent being, in this context, the Horla. The narrator’s anthropocentric world view has denied justice toward Horla to exist, fearing he will shake the human-centred ecological hierarchy. According to the Deep Ecological philosophical position or ecosophy, all things, including spiritual being that cannot be seen, are interconnected and have their necessary position in various modalities of Nature. Denial of the existence of a new emerging entity and the inability to schematize and adopt it will destroy the new being and the human race itself. The paper has deployed two major research methods; textual analysis and archival method. Apart from these two methods, discourse analysis method has also been used where deemed relevant and necessary. The paper finds that The Horla is not merely a generic horror story that has portrayed the inner psychological state of the narrator in a fantastique manner but also an expository one of human frailties and human denial of a being that deemed more intelligent and perfect than the human being, fearing to lose the anthropocentric dominance.
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Yastibas, Ahmet Erdost. "An Anthropocentric Approach to Evaluate English Language Teaching Course Books." Shanlax International Journal of Education 8, no. 3 (June 1, 2020): 24–29. http://dx.doi.org/10.34293/education.v8i3.3079.
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The new geological epoch Anthropocene poses a significant problem to people because it shows how human activities have started to change and shape the world negatively to a big extent. One way to deal with this problem is education, including English language teaching. In English language teaching, course books can be used to deal with the Anthropocene. When the literature was reviewed, it was seen that English language course books were evaluated according to English language teachers’ and students’ perspectives, but not with an Anthropocentric perspective. Therefore, the present study aimed to evaluate an English language course book used in Turkey with an Anthropocentric approach. It was designed as a qualitative study. The data collected were documented analyzed. Qualifications of the researcher and thick description were used for the trustworthiness of the research. The findings have indicated that the course book has units and parts of units related to nature. They have also shown that students can understand the relationship between people and nature by studying this course book. The results were discussed, and suggestions for further research were made.