Journal articles: '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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Crist, Eileen, and Helen Kopnina. "Unsettling anthropocentrism." Dialectical Anthropology 38, no. 4 (November 21, 2014): 387–96. http://dx.doi.org/10.1007/s10624-014-9362-1.

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Kim, Junghyung. "Christian Anthropology in an Age of Science: Between Anthropocentrism and Non-Anthropocentrism." Expository Times 129, no. 12 (January 23, 2018): 547–53. http://dx.doi.org/10.1177/0014524617753327.

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Is Christianity so incurably anthropocentric that the demise of anthropocentrism would be tantamount to the falsification of the Christian faith? Would Christianity be able to survive modern scientific challenges to the long-held anthropocentric world picture? Responding to these questions, I claim that the Christian doctrine of incarnation strongly supports the Christian belief in humanity’s special position in God’s created world, whereas it is not only possible but also mandatory to reconstruct a non-anthropocentric Christian doctrine of creation and humanity. First, as regards the non-anthropocentric idea of creation, I propose that creation, instead of redemption, should the overarching framework of Christian theology, the goal of creation is much greater than human redemption, and our human species is a companion to other creatures on the way to the eschatological consummation. With this non-anthropocentric Christian doctrine of creation in mind, however, I even more strongly maintain that humanity has a special position in God’s created world. Even if the traditional doctrine of imago Dei may not successfully convince us of the idea of human uniqueness in the face of scientific challenges, I argue, the authentic Christian affirmation of the incarnation of God in the specifically human form lays a firm foundation for the Christian belief in God’s special concern with our human species.

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Wang, Quan. "Perverse, Anthropocentrism, and Posthumanism in Two of Edgar Allan Poe’s Stories." American & British Studies Annual 15 (December 21, 2022): 19–26. http://dx.doi.org/10.46585/absa.2022.15.2427.

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Industrialization revolutionizes human life and engenders anthropocentrism. Edgar Allan Poe ruminates on the repercussions of anthropocentrism in his stories and speculates about a posthumanist world. “The Imp of the Perverse” challenges the prevailing standard of reason and compels us to discover the underlying world that brings current situations into existence and legitimizes perverse phenomena. The three examples of the perverse, namely, circumlocution, procrastination, and abyss obsession, outline the latent coordinates of human identity: species, time, and space. The fourth instance recapitulates the three coordinates and features underdeveloped aspects. The abrupt ending of the story (“but where?”) plunges readers into textual instability. “MS. Found in a Bottle” continues the journey of the suspended plunge: anthropocentric departure, disoriented temporality, multidimensional space. The juxtaposition of these two stories illuminates Poe’s reflections on anthropocentric hubris and posthumanist speculation.

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Katz, Eric, and Lauren Oechsli. "Moving beyond Anthropocentrism." Environmental Ethics 15, no. 1 (1993): 49–59. http://dx.doi.org/10.5840/enviroethics199315139.

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15

Creed, Barbara, and Maarten Reesink. "Animals, images, anthropocentrism." NECSUS. European Journal of Media Studies 4, no. 1 (January 1, 2015): 95–105. http://dx.doi.org/10.5117/necsus2015.1.cree.

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NASS, CLIFFORD I., MATTHEW LOMBARD, LISA HENRIKSEN, and JONATHAN STEUER. "Anthropocentrism and computers." Behaviour & Information Technology 14, no. 4 (July 1995): 229–38. http://dx.doi.org/10.1080/01449299508914636.

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17

Drenthen, Martin. "Ecocentrism as anthropocentrism." Ethics, Policy & Environment 14, no. 2 (June 2011): 151–54. http://dx.doi.org/10.1080/21550085.2011.578365.

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18

Nolt, John. "Anthropocentrism and Egoism." Environmental Values 22, no. 4 (August 1, 2013): 441–59. http://dx.doi.org/10.3197/096327113x13690717320667.

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19

Williamson, Timothy. "Anthropocentrism and truth." Philosophia 17, no. 1 (January 1987): 33–53. http://dx.doi.org/10.1007/bf02390001.

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20

Reeves, Jade-Ann, and Timothy D. Peters. "Responding to anthropocentrism with anthropocentrism: the biopolitics of environmental personhood." Griffith Law Review 30, no. 3 (July 3, 2021): 474–504. http://dx.doi.org/10.1080/10383441.2022.2037882.

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21

Khamidov, Aleksandr A. "Human being in a world without alternatives: active or passive anthropocentrism." Vestnik of Samara State Technical University. Series Philosophy 4, no. 3 (November 29, 2022): 23–40. http://dx.doi.org/10.17673/vsgtu-phil.2022.3.2.

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The article discusses the need for Man to develop such a way of being in the World that would exclude the possibility of worldview and practical, anthropocentrism. It is noted that the Western way of being was initially anthropocentric. At the same time, anthropocentrism here appears in two modes as active and as passive. It is emphasized that the eastern way of being is ontologically acceptable, but it does not orient Man to be a co-worker of cosmogenesis. It is concluded that the desired way of being a person in the World can be grown from the synthesis of what is represented in the eastern and western ways of human being.

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Mylius, Ben. "Three Types of Anthropocentrism." Environmental Philosophy 15, no. 2 (2018): 159–94. http://dx.doi.org/10.5840/envirophil20184564.

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This paper develops a language for distinguishing more rigorously between various senses of the term ‘anthropocentrism.’ Specifically, it differentiates between:1. Perceptual anthropocentrism (which characterizes paradigms informed by sense-data from human sensory organs);2. Descriptive anthropocentrism (which characterizes paradigms that begin from, center upon, or are ordered around Homo sapiens / ‘the human’)3. Normative anthropocentrism (which characterizes paradigms that constrain inquiry in a way that somehow privileges Homo sapiens / ‘the human’ [passive normative anthropocentrism]; and which characterizes paradigms that make assumptions or assertions about the superiority of Homo sapiens, its capacities, the primacy of its values, its position in the universe, and/or make prescriptions based on these assertions and assumptions [active normative anthropocentrism]).

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23

Knudsen, Nicolai Krejberg. "Fænomenologi og antropocentrisme." Religionsvidenskabeligt Tidsskrift, no. 71 (August 18, 2021): 38–58. http://dx.doi.org/10.7146/rt.v0i71.128087.

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SUMMARY: This article poses the question: Is phenomenology anthropocentric? In the first half, I show that both Husserl’s and Heidegger’s philosophy take their point departure in the relation between the human being and the world, but that they both also argue that their respective analysis transcends the horizon of anthropology by inquiring into meaning or being as such. I then distinguish between ontological, epistemological, and ethical anthropocentrism and argue that these forms of anthropocentrism do not necessarily imply each other. In the next half, I focus on Heidegger’s analysis of the animal. I argue that Heidegger’s philosophy is ontologically anthropocentric but neither epistemologically nor ethically anthropocentric. In opposition to posthumanism, my thesis is that the particular kind of ontological anthropocentrism that characterise Heidegger and phenomenology is a presupposition rather than an obstacle for the capacity for understanding and caring for other creatures. I call this position anthropoeccentrism. RESUME: Denne artikel stiller spørgsmålet: Er fænomenologien antropocentrisk? I den første halvdel viser jeg, at både Husserls og Heideggers filosofi ganske vist tager udgangspunkt i menneskets forhold til verden, men at de begge mener, at deres respektive analyser overskrider antropologiens spørgehorisont ved at spørge om mening eller væren som sådan. Dernæst skelner jeg mellem ontologisk, epistemologisk, og etisk antropocentrisme og argumenterer for, at disse former for antropocentrisme ikke nødvendigvis følger af hinanden. I den næste halvdel fokuserer jeg på Heideggers analyse af dyret. Jeg argumenterer for, at Heideggers filosofi er ontologisk antropocentrisk, men hverken epistemologisk eller etisk antropocentrisk. I modsætning til posthumanismen er min tese, at den særlige form for ontologisk antropocentrisme, der kendetegner Heidegger og fænomenologien, er en forudsætning snarere end en forhindring for evnen til at kunne forstå og drage omsorg for andre væsner. Denne position kalder jeg for antropoexcentrisme.

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Sitarski, Andrzej. "Paradygmat antropocentryczny jako kategoria lingwistyczna w badaniu obiektów językowych." Studia Rossica Posnaniensia, no. 41 (June 20, 2018): 419–26. http://dx.doi.org/10.14746/strp.2016.41.38.

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This study constitutes an attempt to present views from contemporary cognitive linguistics on the definition and realization of the anthropocentric paradigm in the language system. On the basis of reseachers' opinions, the author comes to the conclusion that a language can be analyzed as a peculiar semantic system whose realization is related to a human being. The available results of linguistic object studies, which take into consideration the anthropocentric paradigm, prove that nowadays anthropocentrism should be presented as a linguistic category.

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Vukicevic, Slobodan. "Anthropocentrism: Existence against essence." Sociologija 54, no. 1 (2012): 21–36. http://dx.doi.org/10.2298/soc1201021v.

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Anthropocentrism apsolutizes existence in relation to human essence. In this, it may downgrade generic essence of human and its primeval need for nature. Principles of sustainable development are challenged. The way of life and work are out of step with these principles. Therefore, central question of sustainable development is: where are the causes of modern man alienation from principles of sustainable development. We have to search for the answers in human nature and nature of human community. Their synthesis can direct socioantropogenesis of modern man in direction of accepting principles of sustainable development, in which principle of need is more important than need itself.

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Skakun, Ihor. "Historical genesis of anthropocentrism." Current issues of social sciences and history of medicine, no. 2 (May 29, 2014): 39–43. http://dx.doi.org/10.24061/2411-6181.2.2014.21.

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Domańska, Ewa, and Paul Vickers. "Jerzy Topolski’s Marxist Anthropocentrism." Journal of the Philosophy of History 15, no. 3 (November 12, 2021): 361–77. http://dx.doi.org/10.1163/18722636-12341466.

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Abstract In this article I demonstrate that the ideas outlined in Jerzy Topolski’s Methodology of History (Polish 1968, English translation 1976) could not only offer a reference point for and indeed enrich ongoing debates in the philosophy of history, but also help to set directions for future developments in the field. To support my argument, I focus on two themes addressed in Topolski’s work: 1) the understanding of the methodology of history as a separate discipline and its role both in defending the autonomy of history and in creating an integrated knowledge of the past, which I read here through the lens of the current merging of the humanities and natural sciences; and 2) the role of a Marxist anthropocentrism based on the notion of humans as the creators of history, which I consider here in the context of the ongoing critique of anthropocentrism. I point to the value of continuing to use concepts drawn from Marxist vocabulary, such as alienation, emancipation, exploitation and overdetermination, for interpreting the current state of the world and humanity. I stress that Marxist anthropocentrism, with its support for individual and collective agency, remains crucial to the creation of emancipatory theories and visions of the future, even if it has faced criticism for its Eurocentrism and might seem rather familiar and predictable when viewed in the context of the contemporary humanities. Nevertheless, new manifestations of Marxist theory, in the form of posthumanist Marxism and an interspecies historical materialism that transcends anthropocentrism, might play an important role in redefining the humanities and humanity, including its functions and tasks within human and multispecies communities.

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Shumar, Wesley. "Beyond Anthropocentrism in Ethics." Alethia 2, no. 2 (July 12, 1999): 26–30. http://dx.doi.org/10.1558/aleth.v2i2.26.

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Sorgen, Jeremy. "Beyond the Anthropocentrism Debate." Environmental Ethics 42, no. 2 (2020): 103–18. http://dx.doi.org/10.5840/enviroethics202011911.

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The anthropocentrism debate, which centers on the place and status of environmental values, has been a core issue for environmental ethics since the field’s beginning in the 1970s. Nonanthropocentrists attribute value to non-human nature directly, while anthropocentrists claim that humans hold a certain priority. While the debate has produced a wide variety of interesting philosophical positions, it has not achieved its implicit goal of cultural reform. This is not because philosophers fail to agree on a tenable position, but because the debate is misconceived. Both sides of the debate assume that agreement on common values, worldviews, and substantive positions is prerequisite to cultural reform. Pragmatic criticism of this assumption, however, displays its underlying faults, while pragmatic inquiry into the field’s development displays how scholars are already generating methods more commensurate with the goal of cultural reform. Philosophers invested in changing public values should transition from debates in axiology (the study of values) to debating method, where axiology is just one method among others and not the one best suited to supporting cultural reform. A historical survey of the field suggests what scholars of environmental ethics are learning about methods that are both publicly engaged and culturally transformative.

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Michugina, S. V. "COLOR PERCEPTION THROUGH ANTHROPOCENTRISM." Kognitivnye Issledovaniya Yazyka 27 (2016): 210–16. http://dx.doi.org/10.20916/2071-9639-2016-27-210-216.

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Gureyev, V. A. "ENGLISH GRAMMAR AND ANTHROPOCENTRISM." Kognitivnye Issledovaniya Yazyka 27 (2016): 660–66. http://dx.doi.org/10.20916/2071-9639-2016-27-660-666.

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Webb, Stephen H. "TOWARD A WEAK ANTHROPOCENTRISM." Zygon® 49, no. 3 (August 26, 2014): 761–63. http://dx.doi.org/10.1111/zygo.12120.

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Midgley, Mary. "The End of Anthropocentrism?" Royal Institute of Philosophy Supplement 36 (March 1994): 103–12. http://dx.doi.org/10.1017/s1358246100006482.

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Are human beings in some sense central to the cosmos? It used to seem obvious that they were. It seems less obvious now. But the idea is still powerful in our thinking, and it may be worth while asking just what it has meant.

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Sealey, Alison. "Animals, animacy and anthropocentrism." From Culture to Language and Back: The Animacy Hierarchy in language and discourse 5, no. 2 (June 28, 2018): 224–47. http://dx.doi.org/10.1075/ijolc.00008.sea.

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Abstract This paper explores various ways in which contemporary British English depicts degrees of animacy among nonhuman animals, and demonstrates the anthropocentric qualities of much discourse about animals. The first section reviews discussions of animacy in relevant research literature, highlighting how these often take for granted a categorical distinction between humans and other animals, before demonstrating how both corpus-assisted approaches to discourse analysis and developments in the analysis of animacy point to a more complex picture. The second section discusses the implications of recent work in social theory for understanding organisms, and their degrees of animacy, from the perspective of networks rather than hierarchies. The third section of the paper presents analyses of an electronically stored corpus of language about animals. Three analyses of naming terms, descriptors and verbal patterns associated with various non-human animals illustrate a range of ways in which their animacy is denoted and connoted. They also demonstrate the influence of discourse type and human purpose on depictions of animals and assumptions about their animacy.

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Hui, Katrina. "Moral Anthropocentrism Is Unavoidable." American Journal of Bioethics 14, no. 2 (February 2014): 25. http://dx.doi.org/10.1080/15265161.2013.868953.

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Bransen, Jan. "Anthropocentrism in favourable circumstances." Inquiry 37, no. 3 (September 1994): 339–47. http://dx.doi.org/10.1080/00201749408602358.

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Cherry, Elizabeth. "Anthropocentrism in “The Wild”." Qualitative Sociology 41, no. 3 (August 2, 2018): 473–77. http://dx.doi.org/10.1007/s11133-018-9394-y.

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Thomas, Julian. "Anthropocentrism without a centre?" Archaeological Dialogues 4, no. 1 (May 1997): 119–22. http://dx.doi.org/10.1017/s1380203800000957.

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I am grateful to Håkan Karlsson for his thoughtful commentary on some of the issues concerning Heidegger and archaeology which were raised in a previous issue of this journal, and find myself fascinated by his project of a ‘contemplative archaeology’. However, one or two points of clarification could be made in relation to Karlsson's contribution. Firstly, as a number of authors have pointed out (e.g. Anderson 1966, 20; Olafson 1993), the gulf between Heidegger's early work and that which followed the Kehre may have been more apparent than real. While his focus may have shifted from the Being of one particular kind of being (Dasein) to a history of Being (Dreyfus 1992), the continuities in his thought are more striking. Throughout his career, Heidegger was concerned with the category of Being, and the way in which it had been passed over by the western philosophical tradition. It is important to note that in Being and time the analysis of Dasein essentially serves as an heuristic: the intention is to move from an understanding of the Being of one kind of being to that of Being in general. What complicates the issue is the very unusual structure of this specific kind of being, for Heidegger did not choose to begin his analysis with the Being of shoes or stones, but with a kind of creature which has a unique relationship with all other worldly entities. ‘Dasein’ serves as a kind of code for ‘human being’ which enables Heidegger to talk about the way in which human beings exist on earth, rather than becoming entangled in biological or psychological definitions of humanity. In this formulations, what is distinctive about human beings is that their own existence is an issue for them; Dasein cares, and this caring is fundamentally temporal.

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Grey, William. "Anthropocentrism and deep ecology." Australasian Journal of Philosophy 71, no. 4 (December 1993): 463–75. http://dx.doi.org/10.1080/00048409312345442.

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40

Morito, Bruce. "Value, Metaphysics, and Anthropocentrism." Environmental Values 4, no. 1 (February 1, 1995): 31–37. http://dx.doi.org/10.3197/096327195776679592.

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41

Hayward, Tim. "Anthropocentrism: A Misunderstood Problem." Environmental Values 6, no. 1 (February 1, 1997): 49–63. http://dx.doi.org/10.3197/096327197776679185.

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Magomedov, Kamil Magomedovich. "Islam: Theocentrism vs Anthropocentrism?" Islamovedenie 9, no. 3 (September 30, 2018): 30–39. http://dx.doi.org/10.21779/2077-8155-2018-9-3-30-39.

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Boulting, Noel E. "Between Anthropocentrism and Ecocentrism." Philosophy in the Contemporary World 2, no. 4 (1995): 1–8. http://dx.doi.org/10.5840/pcw19952418.

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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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Mendenhall, Beth. "The Environmental Crises." Stance: an international undergraduate philosophy journal 2, no. 1 (September 9, 2019): 35–41. http://dx.doi.org/10.33043/s.2.1.35-41.

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In the face of an ensuing environmental crisis, this paper suggests that currently accepted modes of environmentalist thought have not been effective enough in enacting positive change. Anthropocentrism provides something that environmental philosophy needs – wide acceptance and public appeal. This paper argues that an environmental ethic that is weakly anthropocentric, in that it finds value in the environment via human values, can be both internally consistent and highly pragmatic. It goes on to examine some pitfalls of Deep Ecological environmental philosophy, which could be avoided if a weakly anthropocentric environmental ethic were adopted now.

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Kotzé, Louis J., and Duncan French. "The Anthropocentric Ontology of International Environmental Law and the Sustainable Development Goals: Towards an Ecocentric Rule of Law in the Anthropocene." Global Journal of Comparative Law 7, no. 1 (February 2, 2018): 5–36. http://dx.doi.org/10.1163/2211906x-00701002.

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In this article we argue that the Anthropocene’s deepening socio-ecological crisis amplifies demands on, and exposes the deficiencies of, our ailing regulatory institutions, including that of international environmental law (iel). Many of the perceived failures of iel have been attributed to the anthropocentric, as opposed to the ecocentric, ontology of this body of law. As a result of its anthropocentric orientation and the resultant deficiencies, iel is unable to halt the type of human behaviour that is causing the Anthropocene, while it exacerbates environmental destruction, gender and class inequalities, growing inter- and intra-species hierarchies, human rights abuses, and socio-economic and ecological injustices. These are the same types of concerns that the recently proclaimed Sustainable Development Goals (sdgs) set out to address. The sdgs are, however, themselves anthropocentric; an unfortunate situation which reinforces the anthropocentrism of iel and vice versa. Considering the anthropocentric genesis of iel and the broader sdgs framework, this article sets out to argue that the anthropocentrism inherent in the ontological orientation of iel and the sdgs risks exacerbating Anthropocene-like events, and a more ecocentric orientation for both is urgently required to enable a more ecocentric rule of law to better mediate the human-environment interface in the Anthropocene. Our point of departure is that respect for ecological limits is the only way in which humankind, acting as principal global agents of care, will be able to ensure a sustainable future for human and non-human constituents of the Earth community. Correspondingly, the rule of law must also come to reflect such imperatives.

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Gansmo Jakobsen, Trond. "Environmental Ethics: Anthropocentrism and Non-anthropocentrism Revised in the Light of Critical Realism." Journal of Critical Realism 16, no. 2 (December 15, 2016): 184–99. http://dx.doi.org/10.1080/14767430.2016.1265878.

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Gaunce, Julia, Jan Solski, Iva Parlov, and Maria Madalena das Neves. "Anthropocentric Ocean Connectivity: A Pluralistic Legal-Regulatory Model." Arctic Review on Law and Politics 12 (2021): 222. http://dx.doi.org/10.23865/arctic.v12.3293.

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This article proposes a model of anthropocentric ocean connectivity based on the concept of human perspective as location. Within this location, anthropocentrism can be, but is not necessarily, an exclusive or dominant valuation of the human. In fact, conceptions of both anthropocentrism and of ocean connectivity are pluralistic. These and other pluralisms are borne out in this article’s content and structure, which takes the form of explorations of anthropocentric connectivity in relation to four specific ocean-related human activities. First, Jan Solski applies understandings of connectivity as “flow” in the context of strategic ocean geopolitics. Second, Iva Parlov analyzes current doctrinal issues and interactions at the international level with respect to the legal regime for places of refuge for ships in need of assistance. Third, Maria Madalena das Neves examines ocean connectivity in the context of transboundary energy trade and market integration, with particular attention to geopolitical and ecological connectivity. Finally, Julia Gaunce proposes that the making and application of transnational rules and standards for ships in polar waters enhances certain connections and disrupts others, to the detriment of oceans and people, and that broadening connectivity especially in respect of Arctic Indigenous people(s) could help address challenges faced by oceans and ocean governance.

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Aigner, Andreas, Karl Pieper, and Herwig Grimm. "“Post-Anthropocentrism” in Animal Philosophy and Ethics." Humanimalia 7, no. 2 (March 20, 2016): 56–83. http://dx.doi.org/10.52537/humanimalia.9666.

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The field of post-anthropocentrism in current animal philosophy and related disciplines is structured by heterogeneous concepts of anthropocentrism on the one hand and different usages of the prefix ‘post’ on the other. This paper expounds different perspectives on anthropocentrism, while additionally focusing on the possibilities of its overcoming: on how anthropocentrism is problematized rather than on what is problematized. Two different positions are used as examples: humanist post-anthropocentrism, as advocated by Gary Steiner, and post-humanism, as advocated by Cary Wolfe in reference to Jacques Derrida’s deconstruction. In conclusion, the notion of ‘excess’ is analysed to illustrate the structural differences regarding a crucial term for both positions.

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Kopnina, Helen. "Ecocentric Education: Student Reflections on Anthropocentrism–Ecocentrism Continuum and Justice." Journal of Education for Sustainable Development 13, no. 1 (March 2019): 5–23. http://dx.doi.org/10.1177/0973408219840567.

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This article discusses liberal arts college students’ perceptions of environmental and ecological justice. Complementing emerging studies of education that tackles human–environment relationships, this article discusses student assignments related to the debates in social/environmental and ecological justice written as part of the course ‘Environment and Development’. Student assignments are analysed with the aim of gauging their view on the environment and society, identifying reasoning patterns about the anthropocentrism–ecocentrism continuum. In conclusion, this article distills recommendations for the design of a university curriculum that can facilitate the development of a non-anthropocentric worldview.

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Journal articles on the topic 'Anthropocentrism'

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