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Journal articles on the topic 'Perspectivism'

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Published: 4 June 2021

Last updated: 26 April 2022

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1

Gonzalez, Francisco J. "Plato’s perspectivism." PLATO JOURNAL 16 (July 5, 2017): 31–48. http://dx.doi.org/10.14195/2183-4105_16_4.

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This paper defends a ‘perspectivist’ reading of Plato’s dialogues. According to this reading, each dialogue presents a particular and limited perspective on the truth, conditioned by the specific context, aim and characters, where this perspective, not claiming to represent the whole truth on a topic, is not incompatible with the possibly very different perspectives found in other dialogues nor, on the other hand, can be subordinated or assimilated to one of these other perspectives. This model is contrasted to the other models that have been proposed, i.e., Unitarianism, Developmentalism, and ‘Prolepticism’, and is shown to address and overcome the limitations of each. One major advantage of ‘perspectivism’ against the other interpretative models is that, unlike them, it can do full justice to the literary and dramatic character of the dialogues without falling into the opposite extreme of turning them into literary games with no positive philosophical content. To say that Plato’s dialogues are ‘perspectivist’ is not to say that they contain no ‘doctrines’ on the soul, for example, but, on the contrary, to stress the plurality of doctrines, with the observation that each is true within the limits of the argumentative function it is introduced to serve and of the specific dialogical context.

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Kiesewitter, Benjamin. ""Ought" and the Perspective of the Agent." Journal of Ethics and Social Philosophy 5, no. 3 (June 5, 2017): 1–25. http://dx.doi.org/10.26556/jesp.v5i3.57.

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Objectivists and perspectivists disagree about the question of whether what an agent ought to do depends on the totality of facts or on the agent’s limited epistemic perspective. While objectivism fails to account for normative guidance, perspectivism faces the challenge of explaining phenomena (occurring most notably in advice, but also in first-personal deliberation) in which the use of “ought” is geared to evidence that is better than the evidence currently available to the agent. This paper aims to defend perspectivism by developing a perspectivist account that captures the phenomena in question.

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3

Mateus, Wagner De Deus. "Implicações do multinaturalismo na educação ambiental / Implications of multinaturalism on the environmental education." Cadernos CIMEAC 7, no. 1 (July 11, 2017): 77. http://dx.doi.org/10.18554/cimeac.v7i1.2080.

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Perspectivas de mundo são condutas para interagir com as diversas formas de vida no ambiente. Baseado nisto, a temática a ser discutida traz consigo pensamentos para perceber o ambiente pela ótica indígena, em detrimento da ocidental etnocêntrica, e assim articular a ideia do perspectivismo ameríndio como abordagem reflexiva ao entendimento e discussão de questões socioambientais em voga no atual cenário do contexto educativo brasileiro. Dessa forma, partiu-se do debate antropológico a fim de abordar o etnocentrismo, o multiculturalismo e o perspectivismo ameríndio para compreender a discussão acerca da relação Cultura e Natureza. Na sequência, tem-se uma reflexão sobre a concepção multinaturalista ameríndia para desfazer a dicotomia Cultura e Natureza, e com isso pensar nossas interações e relações com outros seres vivos e o ambiente pela ótica ameríndia e suas considerações ecossistêmicas como constructo para uma abordagem educativa. A partir do perspectivismo ameríndio ou multinaturalismo tem-se a possiblidade de exercitar outra percepção do mundo, e suas formas de interações entre seres vivos no ambiente. Trata-se, portanto, de pensar para além do egocentrismo, e com isso compreendermos que somos apenas mais uma espécie na terra, entre outras milhares.Palavras-chave: Perspectivismo; Educação ambiental, Cultura e natureza; Percepção. ABSTRACT: World perspectives are conduits for interacting with the various forms of life in the environment. Based on this, the theme to be discussed brings with it thoughts to perceive the environment from the indigenous perspective, to the detriment of the ethnocentric Western, and thus articulate the idea of Amerindian perspectivism as a reflexive approach to the understanding and discussion of socio-environmental issues in vogue in the current context scenario Education. Thus, we started with the anthropological debate in order to approach ethnocentrism, multiculturalism and Amerindian perspectivism to understand the discussion about the relation Culture and Nature. A reflection on the Amerindian multiculturalist conception to undo the dichotomy of Culture and Nature, and with it, our interactions and relations with other living beings and the environment from the Amerindian perspective and its ecosystemic considerations as a construct for an educational approach. From Amerindian perspectivism or multinaturalism one has the possibility of exercising another perception of the world, and its forms of interactions between living beings in the environment. It is therefore a question of thinking beyond egocentrism, and with this we understand that we are just another species on earth, among thousands.Keywords: Perspectivism; Environmental education; Culture and nature; Perception.

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4

Kristensen, Benedikte Møller. "The Human Perspective." Inner Asia 9, no. 2 (2007): 275–89. http://dx.doi.org/10.1163/146481707793646467.

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AbstractThis article examines possible perspectivist phenomena in the ritual practices and ontology of the Duha reindeer herders of Northern Mongolia. My theoretical point of departure is Viveiros de Castro’s recent theories on perspectivism in the Amazon, and Pedersen’s theories about a distinct Inner Asian perspectivism limited to the human realm. Based on my fieldwork amongst the Duhas, I propose that, laypersons’ manipulations of amulets and shamanic rituals are indeed perspectivist phenomena, where humans switch perspective with the ongons (shamanic helper spirits) and vice versa. It will be shown how the fundamental dialectic in Duha perspectivism is one between seniority (mastery) and juniority (submission), and howthis dialectic serves to challenge and broaden the mainly hierarchical nature of everyday social life.

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5

Thompson, Walter J. "Perspectivism." American Catholic Philosophical Quarterly 68, no. 4 (1994): 451–73. http://dx.doi.org/10.5840/acpq19946842.

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6

Benson, Ophelia. "Perspectivism." Think 5, no. 13 (2006): 95–100. http://dx.doi.org/10.1017/s1477175600001597.

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7

Kiesewetter, Benjamin. "What Kind of Perspectivism?" Journal of Moral Philosophy 15, no. 4 (August 11, 2018): 415–43. http://dx.doi.org/10.1163/17455243-20170007.

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According to perspectivism about moral obligation, our obligations are affected by our epistemic circumstances. But how exactly should this claim be understood? On Zimmerman’s “Prospective View,” perspectivism is spelled out as the thesis that an option is obligatory if and only if it maximizes what Zimmerman calls “prospective value,” which is in turn determined by the agent’s present evidence. In this article, I raise two objections to this approach. Firstly, I argue that spelling out the difference between perspectivism and anti-perspectivism in terms of value creates a number of problems that can be avoided by an account that proceeds in terms of reasons. Secondly, I argue that Zimmerman focuses on the wrong body of evidence, and that this commits him to an implausible solution to the problem that perspectivists face with regard to advice from better-informed sources.

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8

Landa, Ilse, Hanna Westbroek, Fred Janssen, Jacqueline van Muijlwijk, and Martijn Meeter. "Scientific Perspectivism in Secondary-School Chemistry Education." Science & Education 29, no. 5 (August 7, 2020): 1361–88. http://dx.doi.org/10.1007/s11191-020-00145-3.

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Abstract The importance of learning chemical ways of thinking is widely recognized. Various frameworks have been developed to address the essence of chemistry and chemical thinking. However, very few studies have focused on how chemical ways of thinking can be defined. To elaborate chemical ways of thinking, this paper draws on scientific perspectivism (Giere 2010; Wimsatt 2007; Thagard 2012). Scientific perspectivism states that, within each general domain, several broadly accepted theoretical models exist side by side. These general theoretical models, or theoretical perspectives, determine which research questions are generated, which types of models are developed, and which criteria are important for evaluating models. A theoretical perspective can be captured in a core reasoning that embodies the fundamental relationship between model and the “real world.” Starting with their most basic form, perspectives can be used in learning how to reason about all types of ill-structured problems, directing and organizing knowledge development, and integrating knowledge and skills. The study is part of a research project on how perspectivism can be applied to the design of secondary-school chemistry education. This particular study concerns the identification, elaboration, and validation of four chemical perspectives for secondary-school chemistry education. We use these perspectives to indicate the consequences of taking a perspectivism approach to a curriculum framework. We conclude with discussing the consequences for secondary chemistry curriculum.

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9

Doyle, Tsarina. "Nietzsche’s Perspectivism." International Philosophical Quarterly 41, no. 2 (2001): 249–50. http://dx.doi.org/10.5840/ipq200141214.

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10

Coker, John C. "Construing Perspectivism." International Studies in Philosophy 34, no. 3 (2002): 5–28. http://dx.doi.org/10.5840/intstudphil20023433.

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11

Giere, Ronald N. "Feyerabend's perspectivism." Studies in History and Philosophy of Science Part A 57 (June 2016): 137–41. http://dx.doi.org/10.1016/j.shpsa.2015.11.008.

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12

Fowler, Mark. "Nietzschean Perspectivism." Social Theory and Practice 16, no. 2 (1990): 119–62. http://dx.doi.org/10.5840/soctheorpract199016212.

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13

Sang-Yeop Lee. "Nietzsche’s Perspectivism." Journal of Korean Nietzsche-Society ll, no. 16 (October 2009): 99–128. http://dx.doi.org/10.16982/jkns.2009..16.004.

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14

Steinmann, Michael. "Phenomenological Perspectivism." Heidegger Circle Proceedings 45 (2011): 38–52. http://dx.doi.org/10.5840/heideggercircle2011454.

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15

Agazzi, Evandro. "Scientific Realism Within Perspectivism and Perspectivism Within Scientific Realism." Axiomathes 26, no. 4 (August 31, 2016): 349–65. http://dx.doi.org/10.1007/s10516-016-9304-4.

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16

BURMS, Arnold. "Disagreement, Perspectivism, Consequentialism." Ethical Perspectives 16, no. 2 (June 30, 2009): 155–63. http://dx.doi.org/10.2143/ep.16.2.2041649.

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17

Welshon, Robert C. "Construing “Construing Perspectivism”." International Studies in Philosophy 34, no. 3 (2002): 35–40. http://dx.doi.org/10.5840/intstudphil20023435.

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18

Gemes, Ken. "Janaway on Perspectivism." European Journal of Philosophy 17, no. 1 (March 2009): 101–12. http://dx.doi.org/10.1111/j.1468-0378.2008.00335.x.

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19

Kukla, AndrÉ. "Review: Scientific Perspectivism." Mind 116, no. 464 (November 1, 2007): 1122–25. http://dx.doi.org/10.1093/mind/fzm1122.

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20

Heywood, Paolo. "“All the Difference in the World”: The Nature of Difference and Different Natures." Philosophy of the Social Sciences 50, no. 6 (May 27, 2020): 543–64. http://dx.doi.org/10.1177/0048393120917947.

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This article begins by examining the status of “difference” in representations of perspectivist cosmologies, which are themselves often represented as radically different to Euro-American cosmologies. The established reading of perspectivism emphasizes this radical difference by focusing upon the objects of difference in perspectivism (bodies, for example, rather than souls). This article experiments instead with reading perspectivism as radically resembling Euro-American thought in its conceptualization of the nature of difference, that is, the form that difference takes as a relation. It argues that in schematic representations of Amerindian and Euro-American cosmologies, difference for both is always a matter of institution and construction, and resemblance is a matter of essence and necessity. Thus, paradoxically, arguments about radical difference may in fact be read to assert an underlying essentialism as to the nature of difference itself. I conclude by proposing that we abandon conceptions of the nature of difference, in favor of a focus on “styles” of difference, and discuss some non-anthropological examples of this approach, as well as instances of different “styles” of difference from my own fieldwork.

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21

McGuire, William J. "A Perspectivist Approach to Theory Construction." Personality and Social Psychology Review 8, no. 2 (May 2004): 173–82. http://dx.doi.org/10.1207/s15327957pspr0802_11.

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A perspectivist approach is taken to the theory-construction process in psychological research. This approach assumes that all hypotheses and theories are true, as all are false, depending on the perspective from which they are viewed, and that the purpose of research is to discover which are the crucial perspectives. Perspectivism assumes also that both the a priori conceptual phase of research and the a posteriori empirical phase have both discovery and testing functions. Topics discussed include how the perspectivist approach can improve methodology training and practice (particularly as regards theory construction); what researchers accept as theoretical explanations; the nature of mediational theories; how theories can be formalized, expressed in multiple modalities and for various scaling cases; and how experimental designs can be enriched by theory-guided mediational and interactional variables.

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22

Tuckwell, Jason. "Radical Skepsis and Perspectivism." Philosophy Today 62, no. 4 (2018): 1283–91. http://dx.doi.org/10.5840/philtoday2018624254.

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23

Vojislav, Djurdjic, and Trajkovic Marko. "Towards Pluri-Perspectivism Bioethics." Zbornik radova Pravnog fakulteta, Novi Sad 47, no. 2 (2013): 247–60. http://dx.doi.org/10.5937/zrpfns47-4453.

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24

Simpson, David. "Truth, Perspectivism, and Philosophy." E-LOGOS 19, no. 1 (June 1, 2012): 1–16. http://dx.doi.org/10.18267/j.e-logos.316.

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25

Cohen, Jonathan. "The Roots of Perspectivism." International Studies in Philosophy 28, no. 3 (1996): 59–75. http://dx.doi.org/10.5840/intstudphil199628360.

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26

Perez-Gomez, Alberto, and Louise Pelletier. "Architectural Representation beyond Perspectivism." Perspecta 27 (1992): 20. http://dx.doi.org/10.2307/1567174.

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27

Gilmour, John C. "Perspectivism and Postmodern Criticism." Monist 73, no. 2 (1990): 233–46. http://dx.doi.org/10.5840/monist199073224.

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28

REGINSTER, BERNARD. "The Paradox of Perspectivism." Philosophy and Phenomenological Research 62, no. 1 (January 2001): 217–33. http://dx.doi.org/10.1111/j.1933-1592.2001.tb00053.x.

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29

Latour, Bruno. "Perspectivism: ‘Type’ or ‘bomb’?" Anthropology Today 25, no. 2 (April 2009): 1–2. http://dx.doi.org/10.1111/j.1467-8322.2009.00652.x.

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30

Yun-Kyoung chung. "Nietzsche's Perspectivism and Education." Korean Journal of Philosophy of Education ll, no. 50 (December 2010): 207–34. http://dx.doi.org/10.15754/jkpe.2010..50.010.

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31

Ramos, Alcida Rita. "The Politics of Perspectivism." Annual Review of Anthropology 41, no. 1 (October 21, 2012): 481–94. http://dx.doi.org/10.1146/annurev-anthro-092611-145950.

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32

Rueger, Alexander. "Some perspective on perspectivism." Metascience 29, no. 2 (February 18, 2020): 193–96. http://dx.doi.org/10.1007/s11016-020-00501-7.

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33

Broz, Ludek. "Pastoral Perspectivism: A View from Altai." Inner Asia 9, no. 2 (2007): 291–310. http://dx.doi.org/10.1163/146481707793646566.

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AbstractOne of the characteristic aspects ofViveiros de Castro’s perspectivismis the relative rather than absolute character of subject/object positions. In the Altaian context, animals are not attributed with subjectivity in the way found in Amazonian cosmologies. Still, the subject position is not particular to humans: the landscape is populated by masters of a both human and nonhuman kind. The terminological division of animals into wild (a?dar-kushtar) and domesticated (mal) in Altaian language is analogical to the human/animal division in Amazonia. Wildness and domesticity thus become relative categories defined with reference to the idiom of the master. What is wild for a human master is domesticated for a nonhumanmaster. Here, the common denominator is a sort of ‘livestock-morphism’:what for the human hunters looks like a deer is a cowfrom the point of view of the forest masters. If conducted improperly, hunting is thus analogous to livestock theft – morality transcends perspectivism in Altai. Exploring this ‘pastoralist perspectivism’ leads to questions about subjectivity and agency, ethics and ownership. The discussion is finally placed ‘into perspective’ by showing thatAltaians do not operate with a single idea of the animal and human–animal relationship.

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34

Brown, Matthew J. "Models and perspectives on stage: remarks on Giere’s Scientific perspectivism." Studies in History and Philosophy of Science Part A 40, no. 2 (June 2009): 213–20. http://dx.doi.org/10.1016/j.shpsa.2009.03.001.

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35

Lind, Erki. "Chinese Perspectivism: Perspectivist Cosmologies in Zhuangzi and Journey to the West." Folklore: Electronic Journal of Folklore 59 (2014): 145–64. http://dx.doi.org/10.7592/fejf2014.59.lind.

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36

Mejía Fernández, Ricardo. "UNA LECTURA PERSPECTIVISTA DE LA NEUROFENOMENOLOGÍA: FRANCISCO VARELA Y RONALD GIERE." Investigaciones Fenomenológicas, no. 14 (February 3, 2021): 167. http://dx.doi.org/10.5944/rif.14.2017.29638.

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El autor realiza una lectura en clave perspectivista de la neurofenomenología, enfoque transdisciplinar y metodológico iniciado a mediados de los 90 por el neurobiólogo Francisco J. Varela desde el ámbito experimental de las ciencias de la mente. La originalidad del artículo reside en que estudia comparativamente el problemático entrecruce de la neurofenomenología de Varela con el perspectivismo científico de Ronald N. Giere, mostrándonos que la neurofenomenología no sólo lo antecedió cronológicamente, sino que fue mucho más radical al tener en cuenta la la dimensión fenomenológica y trascendental de la experiencia vivida humana y al aplicarla en los protocolos de las neurociencias cognitivas.The author makes a perspectivist reading of neurophenomenology, a transdisciplinary and methodological approach pioneered in the 90’s by the neurobiologist Francisco J. Varela, who worked in the experimental field of the science of mind. The originality of the article consists in studying with a comparative method the problematic intertwine of Varela’s neurophenomenology and the scientific perspectivism recently defended by Ronald N. Giere. In this way, the autor shows how neurophenomenology notonly came before Giere’s proposal but also how it was more radical in considering the phenomenological and transcendental human dimension and in trying an implementation in cognitive neuroscience protocols.

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37

Binder, Marnie. "Ortega’s Pragmatist Perspectivism: On the Problem of Relativism." Journal of the Philosophy of History 13, no. 3 (November 22, 2019): 384–402. http://dx.doi.org/10.1163/18722636-12341434.

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Abstract Spanish Philosopher José Ortega y Gasset advanced a number of strong criticisms of American pragmatism, yet some pragmatist notions can also be detected in his own philosophy. Within Ortega’s pragmatist perspectivism one can locate the possibility of overcoming one of the principal perceived problems of pragmatism: namely, its tendency toward relativism. This paper focuses on the ways in which Ortega’s discussion of pragmatism pertains to history and historiography. Ortega’s position that history is written from a select number of perspectives is congenial to pragmatist pluralism. What is recorded and continues to thrive in the annals of history is, within a pragmatist framework, whatever continues to be interesting, relevant, useful, and meaningful because it makes a difference – from and for these perspectives. The more of these perspectives we study, the closer we approach what, on Ortega’s view, constitutes the “eternal truth which every period has lived,” because materials initially gathered and framed for pragmatic reasons can later on provide important opportunities for the reflexive analysis of historical knowledge.

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38

Pedersen, Morten Axel. "Multiplicity Without Myth: Theorising Darhad Perspectivism." Inner Asia 9, no. 2 (2007): 311–28. http://dx.doi.org/10.1163/146481707793646485.

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AbstractWhat would an animist ontology look like if there were no mythology to prop it up? Based partly on the Darhad hunting lore about badagshin or ‘half-people’, this article argues that myth is not a precondition for perspectivism. It is possible to conceive of an animist cosmos that is thoroughlymultiple, but at the same time amythological. Thus the Darhads do not entertain ideas of an original state of undifferentiation, in the sense of a truer form of existence that people (such as shamans) aspire to become a part of. Instead, they operate with a different concept of virtuality, namely the great nomadic void that constitutes a background potentiality, which plays the role of an ontological trampoline making possible the ongoing jumping between different realms, which Darhad social life amounts to. In that sense, the Darhad perspectivist cosmos comprises not one unified whole containing all there is, but many parallel worlds, each containing the totality of relations enacted through a given point of view.

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39

Berry, Jessica N. "Perspectivism as Ephexis in Interpretation." Philosophical Topics 33, no. 2 (2005): 19–44. http://dx.doi.org/10.5840/philtopics200533215.

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40

de Castro, Eduardo Viveiros. "Cosmological Deixis and Amerindian Perspectivism." Journal of the Royal Anthropological Institute 4, no. 3 (September 1998): 469. http://dx.doi.org/10.2307/3034157.

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41

Dawson, Graham. "Perspectivism in the Social Sciences." Philosophy 60, no. 233 (July 1985): 373–80. http://dx.doi.org/10.1017/s0031819100070200.

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The general question to which this paper is addressed is whether knowledge and rationality carry within themselves the seeds of their own destruction. Some of those who set out in search of knowledge come to believe as a result of their inquiries that the object of their quest is not what they had taken it to be; seeking to discover the way the world actually is, they are led to conclude that all they can hope to find is a reflection of their own needs and interests; the grail is but a beaker. Similarly, some of those whose aim is to formulate the principles of rational thought are led by reason to deny that any beliefs can be rationally justified; reasons are never reasons for believing but mere epiphenomena, produced by but not producing events whose only begetter is the passions; the quest is just another power struggle. The particular question I wish to ask is whether this picture is an accurate representation of social inquiry.

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42

Lockie, Robert. "Perspectivism, Deontologism and Epistemic Poverty." Social Epistemology 30, no. 2 (June 10, 2015): 133–49. http://dx.doi.org/10.1080/02691728.2014.990281.

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43

Fischer, Michael. "Perspectivism and Literary Theory Today." American Literary History 2, no. 3 (1990): 528–49. http://dx.doi.org/10.1093/alh/2.3.528.

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44

Chirimuuta, M. "Vision, Perspectivism, and Haptic Realism." Philosophy of Science 83, no. 5 (December 2016): 746–56. http://dx.doi.org/10.1086/687860.

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45

Menčik, David. "Perspectivism of the Renaissance Thought." Epistēmēs Metron Logos, no. 3 (January 11, 2020): 8. http://dx.doi.org/10.12681/eml.22101.

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The starting point of the essay is clarifying the difference between the mono-perspective and multi-perspective vision of reality. Off-course the terms perspective, mono-perspective and multi-perspective are not self-explanatory and the meanings of these terms need to be formally analysed. After making the formal difference between mono-perspective thinking and multi-perspective thinking a content difference needs to be made. Namely, why is the Renaissance vision of reality multi-perspective and the Middle-Age vision of reality mono-perspective? The answer to this question needs to be given by the analysis of the original works of the Renaissance thinkers. Our undertaking will not be limited in analysing only one discourse but following the subject from a methodological point of view in a multi-perspectivism way. Therefore, three different discourses will be analysed: The discourse of philosophical anthropology with Mirandola’s vision of man as a paradigmatic example-The discourse of philosophy of nature, with Bruno’s vision of the universe as a paradigmatic example-The discourse of art history in which four paintings will be analysed: these paintings can be considered of having philosophical, value because they provide a picturesque representation of what the Renaissance “world” was really like.

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46

전경진. "Rorty’s Interpretation of Nietzschean Perspectivism." Journal of Korean Nietzsche-Society ll, no. 17 (April 2010): 115–37. http://dx.doi.org/10.16982/jkns.2010..17.005.

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47

Veitch, Glen. "Process Perspectivism and Linguistic Relativity." Process Studies 47, no. 1 (2018): 144–62. http://dx.doi.org/10.5840/process2018471/28.

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48

Donald A. Crosby. "Emergentism, Perspectivism, and Divine Pathos." American Journal of Theology & Philosophy 31, no. 3 (2010): 196–206. http://dx.doi.org/10.1353/ajt.2010.0007.

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49

Cox, Christoph. "The "Subject" of Nietzsche's Perspectivism." Journal of the History of Philosophy 35, no. 2 (1997): 269–91. http://dx.doi.org/10.1353/hph.1997.0023.

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50

de Castro, Eduardo Viveiros. "Exchanging Perspectives." Common Knowledge 25, no. 1-3 (April 1, 2019): 21–42. http://dx.doi.org/10.1215/0961754x-7299066.

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Originally published in 2004 in the Common Knowledge symposium “Talking Peace with Gods,” this article elaborates the nature and consequences of the perspectivist cosmologies of Amerindian societies. Contemporary Western cosmologies regard humans as ex-animals who became differentiated from other nonhuman species through the acquisition of advanced cognitive capacities. Amerindian cultures, by contrast, regard animals as ex-humans who became differentiated from both modern humans and other animal species via a series of physical adaptations. Underneath these physical differences, both humans and nonhumans retain a shared human soul; what is more, each species perceives its own kind as human and all other kinds—including humans—as animals. Viveiros de Castro distinguishes this “perspectivism” from relativism: whereas Western relativism assumes multiple valid cultural models, Amerindian perspectivism holds that human and nonhuman species possess a common values system and cultural framework. While this commonality is ordinarily obscured by biologically grounded, perceptual differences, the gap in perspective may be bridged by shamans, whose gift of adopting nonhuman subjectivities enables them to see other species as they see themselves—namely, as humans partaking in human culture. Perspectivism influences both the practices that Amerindian peoples adopt toward nonhuman species and their attitudes toward other human groups, especially in the context of warfare. The Amerindian warrior’s capacity to overcome an enemy ultimately depends on a shaman-like entry into the subjectivity of another: rather than denying the personhood of his enemy, the Amerindian warrior must acknowledge the affinity between them.

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