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Academic literature on the topic 'Anthropocentrism'

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Published: 4 June 2021
Last updated: 11 March 2023

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Journal articles on the topic "Anthropocentrism"

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Kidner, David W. "Why ‘anthropocentrism’ is not anthropocentric." Dialectical Anthropology 38, no. 4 (June 21, 2014): 465–80. http://dx.doi.org/10.1007/s10624-014-9345-2.

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Attfield, Robin. "Beyond Anthropocentrism." Royal Institute of Philosophy Supplement 69 (September 22, 2011): 29–46. http://dx.doi.org/10.1017/s1358246111000191.

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After the first wave of writings in environmental philosophy in the early 1970s, which were mostly critical of anthropocentrism, a new trend emerged which sought to humanise this subject, and to revive or vindicate anthropocentric stances. Only in this way, it was held, could environmental values become human values, and ecological movements manage to become social ecology. Later writers have detected tacit anthropocentrism lurking even in Deep Ecology, or have defended ‘perspectival anthropocentrism’, as the inevitable methodology of any system of environmental ethics devised by and for the guidance of human beings. Human good, broadly enough conceptualised, is held to be the basis of ethics. Besides, it is sometimes added, non-anthropocentric considerations in any case add nothing to anthropocentric ones, when broadly construed.
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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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S P, AmrithaVydoori. "Towards a Non - Anthropocentric Paradigm: A Study of Select Narratives." NOTIONS 9, no. 2 (2018): 34–41. http://dx.doi.org/10.31995/notions.2018v09n2.06.

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Enthroning human being at the centre stage of the universe gathered momentum with the emergence of humanism. This human centeredness later on gave way to a more anthropological term, viz.: anthropocentrism which considers Man as the Supreme Being. The anthropocentric point of view has created an ecological imbalance on our Earth. To ensure a harmonious coexistence of human beings and animals it is imperative to go beyond the narrow anthropocentric paradigms. A non- anthropocentric view which gives space, accepts and acknowledges the differences of other beings is to be developed. The present paper attempts to make a study of Daniel Defoe‘s Robinson Crusoe, Life of Pi directed by Ang Lee and Instinct by Jon Turteltaub to focus on the basic precepts of humanism, anthropocentrism and non-anthropocentrism in the select narratives.
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Colony, Tracy. "Anthropocentrism." Symposium 16, no. 1 (2012): 246–50. http://dx.doi.org/10.5840/symposium201216112.

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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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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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Woods, Michael. "Aristotle's Anthropocentrism." Philosophical Investigations 16, no. 1 (January 1993): 18–35. http://dx.doi.org/10.1111/j.1467-9205.1993.tb00448.x.

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Hunt, Cherryl. "Beyond Anthropocentrism." Theology 112, no. 867 (May 2009): 190–98. http://dx.doi.org/10.1177/0040571x0911200305.

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Romans 8.19–23 and Colossians 1.15–20, in which the whole creation is bound up in the liberating and reconciling work of God, are the most cited Pauline texts in ecotheology. These texts can form a hermeneutical lens with which to begin the task of re-reading Pauline ethical themes, such as Christ's self-giving for others, to see if these may be extended beyond their (obvious) anthropocentric focus. Such a re-reading does not pretend that Paul himself envisaged such a broadening of the ethical scope of his teaching. Rather, it is shaped by a hermeneutical perspective that emerges from a reading of the texts in our present context of ecological concern, which in turn opens up possibilities of further fresh readings.
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Karlsson, Håkan. "Anthropocentrism revisited." Archaeological Dialogues 4, no. 1 (May 1997): 114–19. http://dx.doi.org/10.1017/s1380203800000945.

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Before developing my comments on the Heidegger theme I would like to express my admiration for the project Julian Thomas presents in Time, culture and identity. With his point of departure in Heidegger's early reasonings, Thomas is underway on the important path of a deconstruction of the Cartesian/modern dichotomies between past-present, mind-body, nature-culture and subject-object that dominates contemporary archaeology. In short, Thomas points towards an approach, where the connection between experience-time-existence and the crucial relationship and interdependence between human being and other beings (things/artefacts), provides a powerful alternative to the traditional approaches towards these dichotomies. This alternative partly situates itself between idealism and empiricism, between subjectivism and objectivism. Thomas' project also contributes to the deconstruction of the exaggerated modern/postmodern combat that in some ways seems to have led the theoretical discourse within archaeology to a dead-end. Therefore I can only agree with the main orientation of Thomas' reasonings put forward both in his book, and in his précis of Time, culture and identity, presented in Archaeological dialogues 3.1 (Thomas 1996).
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Dissertations / Theses on the topic "Anthropocentrism"

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Burchett, Kyle L. "Anthropocentrism as Environmental Ethic." UKnowledge, 2016. http://uknowledge.uky.edu/philosophy_etds/12.

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Ever since the environment and nonhumanity became major ethical topics, human-centered worldviews have been blamed for all that is morally wrong about our dealings with nature. Those who consider themselves nonanthropocentrists typically assume that the West’s anthropocentric axiologies and ontologies underlie all of the environmental degradations associated with our species. On the other hand, a handful of environmental philosophers argue that anthropocentrism is perfectly acceptable as a foundation for environmental ethics. According to Bryan Norton’s convergence hypothesis, "If reasonably interpreted and translated into appropriate policies, a nonanthropocentric ethic will advocate the same [environmental] policies as a suitably broad and long-sighted anthropocentrism" (Norton 2004:11). Norton notes that although adherents to either ism may disagree about the relative importance of the various reasons they have for advocating such policies, they nevertheless share an equal commitment to protecting the environment. Because any form of anthropocentrism must fundamentally favor humanity over nonhumanity, nonanthropocentrists are nevertheless concerned that such favoritism is "nothing more than the expression of an irrational bias" (Taylor 1981:215). They reason that only a nonanthropocentric ethic can guarantee that policies do not arbitrarily favor humans when their interests conflict with those of nonhumans. I argue that critics of convergence fail to appreciate that Norton’s hypothesis is limited to ideologies that he deems "reasonable" and "suitably broad and long-sighted," or else they misapprehend what these terms imply. When it comes to ethics, nonanthropocentrists and anthropocentrists alike vary along a continuum according to whether their overriding intuitions are more aligned with individualistic or collectivistic axiologies and their associated timescales. The most unreasonable, narrow, and short-sighted ideologies are those that are the most individualistic. It is at the collective end of the continuum that Norton’s proposed convergence takes place. I defend a version of anthropocentrism that I term ecological anthropocentrism.
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Giraud, Eva Haifa Sarah. "Articulating animal rights : activism, networks and anthropocentrism." Thesis, University of Nottingham, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.555696.

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The thesis establishes a conversation between Donna Haraway and the work of contemporary UK animal rights groups, in order to develop their - respective - approaches to articulating animal rights issues. To analyse the tactics of these movements a conceptual framework is constructed through combining Haraway's insights with those of Bruno Latour, performative uses of actor- network theory and key concepts from Pierre Bourdieu (such as field, habitus and doxa). Through focusing on the tactics of UK animal rights groups the thesis works to recuperate certain of these practices from the criticisms Haraway levels at animal rights groups more broadly; illustrating contexts where these movements are departing from humanist rights-discourses and developing approaches more suited to the radical critique of anthropocentrism that is central to Haraway's own project. To develop a sense of the disparate approaches taken by these animal rights movements that complement Haraway's arguments, various online and offline tactics are analysed; drawing on a range of lobbying practices undertaken by movements involved in the vivisection debate (such as SPEAK and the BUAV), before focusing on more creative forms of vegan campaigning engaged in by local Nottingham groups (such as Veggies Catering Campaign and Nottingham Animal Rights).
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Pérez, Marina Daniel. "Anthropocentrism and Androcentrism : An Ecofeminist Connection." Thesis, Södertörns högskola, Institutionen för kultur och kommunikation, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-2817.

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Kohavi, Zohar. "Animals, anthropocentrism, and morality : analysing the discourse of the animal issue." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/6582.

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This dissertation identifies and criticises a fundamental characteristic of the philosophical discourse surrounding the animal issue: the underlying anthropocentric reasoning that informs the accounts of both philosophy of mind and moral philosophy. Such reasoning works from human paradigms as the only possible starting point of the analysis. Accordingly, the aim of my dissertation is to show how anthropocentric reasoning and its implications distort the inquiry of the animal debate. In extracting the erroneous biases from the debate, my project enables an important shift in the starting line of the philosophical inquiry of the animal issue. In chapters one and two, I focus on philosophy of mind. I show how philosophical accounts that are based on anthropocentric a priori reasoning are inattentive to the relevant empirical findings regarding animals' mental capacities. Employing a conceptual line of argument, I demonstrate that starting the analysis from a human paradigm creates a rigid conceptual framework that unjustifiably excludes the possibility of associating the relevant empirical findings in the research. Furthermore, I show how the common approaches to the issue of animals' belief and intentions deny that animals can have these capacities, and I demonstrate how such denials can be avoided. The philosophical discourse that I examine denies intentional mental capacities to animals. Such denials take place, I maintain, because the analysis is anthropocentric: it uses humans' most sophisticated capacities as the only possible benchmark for evaluating animals' mental abilities. A central example of such anthropocentric reasoning is the oft-mentioned view that there is a necessary link between language and intentionality. Such a link indeed characterises humans. Yet the claim that there is no intentionality without language is a problematic framework for analysing the supposed intentionality of non-linguistic and prelinguistic creatures. Employing a standard that applies to normal, adult humans excludes the possibility of animals' intentionality from the outset. It seems, however, that intentionality is a capacity that evolves in stages, and that simple intentional mental states do not require language. At the same time, such an analysis ignores, to a large extent, cases of attributing intentionality to pre-linguistic humans and even normal, adult humans. Thus, I show how the denial that animals may have intentional mental capacities results in a double standard. In chapters three to six, I critically examine the anthropocentric nature of the debate concerning animals' moral status. The anthropocentric reasoning relates to the conditions of moral status in an oversimplified manner. I show that human prototypes, e.g., rational agency and autonomy, have mistakenly served as conditions for either moral status in general or of a particular type. Seemingly, using such conditions excludes from the proffered moral domain not only animals, but also human moral patients. Yet eventually only animals are excluded from the proffered moral domain. I identify and criticise the manoeuvre that enables this outcome. That is, although the proffered conditions are based on individual characteristics of moral agents, they are applied in a collective manner in order to include human moral patients in the moral domain under examination. I also show that when animals are granted moral status, this status appears to be subjugated by human needs and interests, and therefore the very potential to substantiate animal moral status becomes problematic. Significantly, I also criticise arguments in favour of animals' moral status, claiming that they sustain the oversimplified nature of the inquiry, hence reproducing the major problems of the arguments they were originally designed to refute. As part of my critique towards both such arguments and anthropocentric reasoning, I suggest a non-anthropocentric framework that avoids oversimplification with regard to the conditions of moral status. The aspiration of anthropocentric reasoning as well as of pro-animals philosophers is to find a common denominator that is allegedly shared by all members of the moral community as the single foundation of moral status, which consists of individual characteristics. My framework challenges this aspiration by showing that this common denominator cannot account for all cases. The framework that I suggest enables establishing moral statuses upon distinctive foundations, and at the same time, my proposal avoids falling into the trap of speciesism.
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Woodhall, Andrew Christopher. "Addressing anthropocentrism in nonhuman ethics : evolution, morality, and nonhuman moral beings." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7186/.

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In this thesis I put forward a new definition of anthropocentrism based on a thorough overview of use in the literature and via analogy with other centrisms, such as androcentrism. I argue that thus clarified anthropocentrism is unjustified and results in problems for nonhuman animals and that any nonhuman ethic should wish to avoid. I then demonstrate how important nonhuman ethics theories are anthropocentric on this definition, and do not address anthropocentrism, in a way that results in these problems for nonhumans. I therefore propose a nonhuman ethic that aims to be less anthropocentric. I do this by first considering morality in light of evolution and second by looking at nonhuman moral codes. I draw upon both of these to set out a less anthropocentric nonhuman ethic and show why this account is at least as viable as, and less problematic than, the current theories as well as outlining its beneficial implications for nonhuman animals and the field. I conclude that anthropocentrism and approaching nonhuman ethics in the manner I have is therefore important for considering nonhuman issues, and that the theory I have put forward is advantageous.
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John, Jason Robert, and jason@scotschurch org au. "Biocentric Theology: Christianity celebrating humans as an ephemeral part of life, not the centre of it." Flinders University. Theology, 2005. http://catalogue.flinders.edu.au./local/adt/public/adt-SFU20051212.182616.

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When the Uniting Church formed in 1977, its Basis of Union envisaged a final reconciliation and renewal for all creation, not just humans. It did, nonetheless, reflect the anthropocentric assumptions of its day, as did other official documents released in the first decade of the Uniting Church’s life. Anthropocentrism assumes that human beings alone are created in the image of God, charged with dominion over Earth, and responsible for the fallenness of creation, though not necessarily through the actions of a literal Adam and Eve. This basic framework did not shift in the first decade, even though Earth began to be talked about not as an inanimate resource for human consumption, but something good and valuable in and of itself. In 1990 this anthropocentric paradigm began to be challenged, and during 2000-2002 two quite irreconcilable understandings of the relationship between God and Earth, and thus humans and other animals existed side by side in Uniting Church worship resources. Having listened carefully to the story of life as told by ecological and evolutionary scientists, I conclude that the traditional anthropocentric paradigm is no longer tenable. Instead I propose that all of life is the image of God, in its evolutionary past, ecological present and unknown future. All of life is in direct relationship with God, and exercises dominion of Earth. Evidence traditionally used as evidence of the fallenness of creation is instead affirmed as an essential part of life, though life on Earth has experienced a number of significant “falls” in biodiversity. Even the more biocentric thought in recent Uniting Church resources is inadequate, because its language implies that life is simple, static, benign, and to some extent designed by God. In order to be adequately consonant with the life sciences, theology must be able to accept that finitude (pain, suffering and death) is a good part of creation, for without it there could be no life. This is an emphasis of ecofeminism, which I extend to affirm not only individual death, but the extinction of whole species, including humans. I argue that the purpose of creation was not the evolution of humans, but to make possible God’s desire for richness of experience, primarily mediated through relationships. Whilst this idea is well established in process theology, it must be purged of its individualistic and consciousness-centric biases to be adequately consonant with the scientific story of life. The resulting biocentric paradigm has several implications for our understanding of Jesus. I argue that he offers salvation from the overwhelming fear of finitude, rather than finitude itself. Against the trend in ecotheology, I propose that this saving work is directed in the first instance to humans only. I tentatively propose that it is directed to only some humans. This, paradoxically, is more affirming of God’s relationship with the rest of creation than most ecotheology, which proclaims Jesus as a global or universal saviour. Salvation for some humans, and all non human creatures, happens only in a secondary sense, because this is the only sense in which they need saving. I then speculate on whether and how it might be possible for a Christian biocentric community to live out its salvation. Finally, I revisit the Basis of Union and argue that although the biocentric theology I have proposed goes well beyond the Basis, it is not at odds with the Basis’ directions and intentions. Biocentric theology is, rather, an extension of the trajectories already contained within the Basis, with its trust in the eventual reconciliation and renewal of all creation.
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Коцюба, А. А. "Ґендер як антропоцентричне поняття." Thesis, Сумський державний університет, 2013. http://essuir.sumdu.edu.ua/handle/123456789/30493.

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Останнє десятиліття у мовознавчій науці визначається переходом від лінгвістики структурної до лінгвістики антропологічної, яка розглядає явища мови у тісному зв’язку з людиною, її мисленням та духовно-практичною діяльністю. Мова є центром усієї когнітивної діяльності людини, репрезентантом її когнітивних процесів та здібностей. При цитуванні документа, використовуйте посилання http://essuir.sumdu.edu.ua/handle/123456789/30493
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Shields, Christopher A. "In the Shadows of Dominion: Anthropocentrism and the Continuance of a Culture of Oppression." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etd/2474.

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The oppression of nonhuman animals in Western culture observed in societal institutions and practices such as the factory farm, hunting, and vivisection, exhibits alarming linkages and parallels to some episodes of the oppression of human animals. This work traces the foundations of anthropocentrism in Western philosophy and connects them to the oppressions of racism, sexism, and ethnocentrism. In outlining a uniform theory of oppression detailed through the marginalization, isolation, and exploitation of human and nonhuman animals alike, parallels among the groups emerge as the fused oppression of each exhibits a commonality among them. The analysis conducted within this work highlights the development and sustainment of oppression in the West and illuminates the socio-historical tendencies apparent in the oppression of human and nonhuman animals alike.
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Belrhomari, Nadia. "Génome humain : espèce humaine et droit." Thesis, Paris Est, 2012. http://www.theses.fr/2012PEST0038.

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Le décryptage du génome humain autorise désormais une manipulation du vivant humain. Mu par un souci de perfection, l'homme exploite aujourd'hui ce qui participe à son essence même, son génome. La diversité intraspécifique humaine s'en trouve perturbée, la vulnérabilité génétique de notre espèce augmentée. Or, si notre humanité, élément fondamental de notre singularité, se construit à partir de notre code génétique, elle peut aussi être défaite par l'application systématique à l'homme des biotechnologies. Sont concernées non seulement la survie de l'humanité comme communauté humaine, mais aussi, en chacun d'entre nous, la persistance de l'humanité de l'homme. L'espèce humaine, centre névralgique de notre humanité, doit dès lors être préservée. Elle est en effet cette unité vivante de nature rationnelle qui, dotée de son propre dessein d'où résultent les vies particulières, unit les générations dans l'espace et le temps et sous-tend l'homme. Le droit se trouve donc investi d'un rôle pour lequel il n'était sans doute pas préparé : préserver la nature humaine elle-même. L'analyse du droit positif relatif à l'utilisation du génome humain nous révèle combien la protection de l'espèce humaine est insuffisante. Cette carence du législateur nous contraint à penser d'autres voies, plus efficaces, pour préserver notre humanité contre les risques générés par une manipulation irréfléchie de notre génome. Pour ce faire, l'espèce humaine, pont intergénérationnel véhiculant l'essence de l'homme, doit être appréhendée, non comme objet de droit, mais comme sujet de droit. Il faut en outre repenser le concept de responsabilité à l'aune de celui d'altérité
Decoding the human genome now authorizes a manipulation of human life. Driven by a desire for perfection, the human being now operates what is involved in his very essence, the human genome.As such, diversity within human species gets disturbed and genetic vulnerability increased. Therefore, if our humanity, the essential element of our singularity, is shaped according to our genetic code, it can also be broken by the systematic application of biotechnology to humans. These might include not only the survival of mankind as a human community, but also, in each of us, the persistence of human element.The human species, the key point of our mankind, should therefore be preserved. It represents a sensible living unity with its own design which gives birth to multiple lives of individuals, unites generations in space and time and subtend the human being. Law is thus facing a new challenge: to preserve the human nature itself. The analysis of positive law on the use of the human genome reveals that the protection of the human species is very insufficient. This failure of the law makes it necessary for us to think of other ways, more efficient, to preserve our mankind against the risks caused by reckless handling of our genome. To do this, the human species, inter-generational bridge carrying the essence of man, must be understood not as an object of law, but as a subject of law. We should also rethink the concept of responsibility with respect to the otherness
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Johansson, Ulrika. "Towards a biocentric attitude in environmental education." Thesis, Linnéuniversitetet, Institutionen för pedagogik, psykologi och idrottsvetenskap, PPI, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-20542.

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The purpose of this study was to investigate young people’s environmental attitudes in India. The study had a special focus on the factor of exposure to nature and nature degradation in environmental attitudes formation. Attitudes are of a great importance in education. The investigation was conducted using a qualitative method based on observations and in depth interviews. The subjects were selected from a village in northern India and from Delhi, which is the capital of India. The subjects from the village area were exposed to nature and nature degradation in their daily lives and were expected to have biocentric or eco-centric environmental attitudes (to view humans as part of nature). In addition, Indian traditions and religions were expected to be more preserved in this area compared to Delhi. Hinduism, which is the dominant religion in India, is considered biocentric. In contrast, the subjects from Delhi were not exposed to nature and nature degradation daily and were expected to have anthropocentric or late anthropocentric environmental attitudes (to view humans as separated from nature). Also, these subjects were greatly influenced by industrialization and western influences. Western religions and cultures are considered anthropocentric. The results indicated a difference in environmental attitudes between the subjects in the village area who were exposed to nature and nature degradation and the subjects in Delhi, who were not. The subjects in the village area tended to have a biocentric or eco-centric view on nature and the subjects from Delhi tended to have a late anthropocentric view. This thesis argues for a biocentric view in environmental education and suggests establishing a positive relationship to nature as a part of environmental education, mainly through outdoor environmental education.
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Books on the topic "Anthropocentrism"

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Andrezzi, Matteo. Relations beyond anthropocentrism. Milano: LED, 2013.

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Anthropocentrism: Humans, animals, environments. Leiden: Brill, 2011.

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Butchvarov, Panayot. Anthropocentrism in philosophy: Realism, antirealism, semirealism. Boston: De Gruyter, 2015.

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Moore, Bryan L. Ecological Literature and the Critique of Anthropocentrism. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-60738-2.

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McClellan, Joseph Mark. Poisoned Ground, The Roots of Eurocentrism: Teleology, Hierarchy, and Anthropocentrism. [New York, N.Y.?]: [publisher not identified], 2013.

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Steiner, Gary. Anthropocentrism and its discontents: The moral status of animals in the history of Western philosophy. Pittsburgh, PA: University of Pittsburgh Press, 2006.

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Villa Lanna Meeting on "Science, or Else (11th 2009 Prague, Czech Republic). The role of anthropocentrism in science: 11th Villa Lanna Meeting on "Science, or Else?" : Prague, January 16-18, 2009. Edited by Boyer Martin. Zurich: Collegium Helveticum, 2010.

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A history of attitudes and behaviours toward animals in eighteenth- and nineteenth-century Britain: Anthropocentrism and the emergence of animals. Lewiston: Edwin Mellen Press, 2008.

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Aavik, Kadri. Contesting Anthropocentric Masculinities Through Veganism. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-19507-5.

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Marchesini, Roberto, and Marco Celentano. Critical Ethology and Post-Anthropocentric Ethics. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74203-4.

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Book chapters on the topic "Anthropocentrism"

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Rae, Gavin. "Anthropocentrism." In Encyclopedia of Global Bioethics, 146–56. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-09483-0_24.

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Rae, Gavin. "Anthropocentrism." In Encyclopedia of Global Bioethics, 1–12. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-05544-2_24-1.

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MacGaffey, Wyatt. "Anthropocentrism." In Encyclopedia of African Religions and Philosophy, 52–53. Dordrecht: Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-2068-5_32.

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Gale, George. "Anthropocentrism Reconsidered." In Human Nature and Natural Knowledge, 233–41. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-5349-9_12.

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Malone, Karen, and Vivienne Bozalek. "Post-Anthropocentrism." In A Glossary for Doing Postqualitative, New Materialist and Critical Posthumanist Research Across Disciplines, 96–97. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003041153-48.

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Martusewicz, Rebecca A., Jeff Edmundson, and John Lupinacci. "Learning Anthropocentrism." In EcoJustice Education, 74–102. Third Edition. | New York : Routledge, 2021. | Series: Sociocultural, political, and historical studies in education series |Second edition published 2015.: Routledge, 2020. http://dx.doi.org/10.4324/9780429020049-4.

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Krejčí, Jaroslav. "Theocentrism meets Anthropocentrism." In The Human Predicament: Its Changing Image, 47–54. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22523-1_5.

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De Lucia, Vito. "Beyond anthropocentrism and ecocentrism." In The ‘Ecosystem Approach’ in International Environmental Law, 113–27. New York: Routledge, 2019. | Series: Law justice and ecology: Routledge, 2019. http://dx.doi.org/10.4324/9781315150772-7.

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Friederich, Simon. "The Charge of Anthropocentrism." In Interpreting Quantum Theory, 105–12. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137447159_8.

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Reddekop, Jarrad, and Tamara Trownsell. "Disrupting Anthropocentrism Through Relationality." In International Relations in the Anthropocene, 441–58. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-53014-3_24.

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Conference papers on the topic "Anthropocentrism"

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Novikova, Natalia, Tatiana Cherkashina, Irina Varlamova, Marina Budiltseva, and Natalia Karapetyan. "ANTHROPOCENTRISM IN LANGUAGE TEACHING." In 14th International Technology, Education and Development Conference. IATED, 2020. http://dx.doi.org/10.21125/inted.2020.1324.

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Ricks, Thomas. "Overcoming Mathematical Anthropocentrism in Mathematics Education." In AERA 2022. USA: AERA, 2022. http://dx.doi.org/10.3102/ip.22.1887764.

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Ricks, Thomas. "Overcoming Mathematical Anthropocentrism in Mathematics Education." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1887764.

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Speed, C. "Anthropocentrism and sustainable development: oxymoron or symbiosis?" In SUSTAINABLE CITY 2006. Southampton, UK: WIT Press, 2006. http://dx.doi.org/10.2495/sc060311.

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Aerts, S. "56. Personalism as a ground for moderate anthropocentrism." In 14th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2018. http://dx.doi.org/10.3920/978-90-8686-869-8_56.

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Schultz, EsbenTristan. "Cognitive redirective mapping: Designing futures that challenge anthropocentrism." In Nordes 2015: Design Ecologies. Nordes, 2015. http://dx.doi.org/10.21606/nordes.2015.008.

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Ionescu, Tudor B. "Anthropocentrism in Software Design: A New Reference Problem in the Design of Intelligent Sociotechnical Systems?" In 2017 IEEE International Conference on Software Architecture Workshops (ICSAW). IEEE, 2017. http://dx.doi.org/10.1109/icsaw.2017.34.

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Xu, Zhao, Jing Guo, and Yeqing Han. "The Reflection of Anthropocentrism in the Current Context and the Ecological Design Strategy of Indoor Environment." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.132.

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Khroutski, Konstantin Stanislavovich. "THE TURN OF SCIENTIFIC KNOWLEDGE IN THE 21 CENTURY FROM THE ANTHROPOCENTRISM CONCEPTION TO THE VECTOR OF ANTHROPOCOSMISM: A BIOCOSMOLOGICAL (NOOSPHERIC) INITIATIVE." In Collection of articles 7th International Scientific Conference. ISOASPSH of N.D. Kondratieff, 2021. http://dx.doi.org/10.46865/978-5-901640-36-4-2021-525-535.

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Zaeva-Burdonskaya, Elena, and Elmira Khusanbaeva. "Interactive Design as a Model of Creative Communication: the WATT Mobile App in the "Sensitive City" System." In 31th International Conference on Computer Graphics and Vision. Keldysh Institute of Applied Mathematics, 2021. http://dx.doi.org/10.20948/graphicon-2021-3027-882-890.

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Abstract:
The Smart City program has become a step towards the development of digital space in the urban environment of megacities such as Moscow. Despite the global nature of the idea of the communicative-digital urban model, an attempt at a human-oriented approach remains. In the digital space, the function of anthropocentrism is assumed by interactive design that serves as an adaptation of the manifold urban environment. Design becomes a tool creating a person's comfort zone, implementing various urban socio-cultural scenarios interactively, taking into account the psycho-emotional state of a person. In the developed concept of WATT interactive application a person acts as an energetic and emotional "component" of the city. The product answers the goal of the design system of the sensual stratum of the environment, forming the concept of a Sensitive city and its important parameter: an indicator mood of the urban environment’s mood. The innovative character of the approach lies on the city aimed at the creation of an new energetical product - a tool that forms the eco-energy exchange between the resident and the city, results as an index of resident’s "happiness". The application becomes an example of the hybrid existence of urban environment, harmonizes the relationship between the digital field and the citizen: it supports the emotional and psychological state and offers various rehabilitation programs. This becomes especially relevant due to the need to neutralize the consequences of self-isolation after the pandemic.
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Reports on the topic "Anthropocentrism"

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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.

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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.
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