Results for 'Anthropocentrism'

534 found
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  1.  10
    Anthropocentrism in Philosophy: Realism, Antirealism, Semirealism.Panayot Butchvarov - 2015 - De Gruyter.
    Anthropocentrism in philosophy is deeply paradoxical. Ethics investigates the human good, epistemology investigates human knowledge, and antirealist metaphysics holds that the world depends on our cognitive capacities. But humans good and knowledge, including their language and concepts, are empirical matters, whereas philosophers do not engage in empirical research. And humans are inhabitants, not 'makers', of the world. Nevertheless, all three can be drastically reinterpreted as making no reference to humans.".
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  2.  36
    Anthropocentrism: More Than Just a Misunderstood Problem.Helen Kopnina, Haydn Washington, Bron Taylor & John J. Piccolo - 2018 - Journal of Agricultural and Environmental Ethics 31 (1):109-127.
    Anthropocentrism, in its original connotation in environmental ethics, is the belief that value is human-centred and that all other beings are means to human ends. Environmentally -concerned authors have argued that anthropocentrism is ethically wrong and at the root of ecological crises. Some environmental ethicists argue, however, that critics of anthropocentrism are misguided or even misanthropic. They contend: first that criticism of anthropocentrism can be counterproductive and misleading by failing to distinguish between legitimate and illegitimate human (...)
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  3. Anthropocentrism in Climate Ethics and Policy.Katie McShane - 2016 - Midwest Studies in Philosophy 40 (1):189-204.
    Most ethicists agree that at least some nonhumans have interests that are of direct moral importance. Yet with very few exceptions, both climate ethics and climate policy have operated as though only human interests should be considered in formulating and evaluating climate policy. In this paper I argue that the anthropocentrism of current climate ethics and policy cannot be justified. I first describe the ethical claims upon which my analysis rests, arguing that they are no longer controversial within contemporary (...)
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  4.  8
    Anthropocentrism and its Discontents: The Moral Status of Animals in the History of Western Philosophy.Gary Steiner - 2005 - University of Pittsburgh Press.
    _Anthropocentrism and Its Discontents_ is the first-ever comprehensive examination of views of animals in the history of Western philosophy, from Homeric Greece to the twentieth century. In recent decades, increased interest in this area has been accompanied by scholars’ willingness to conceive of animal experience in terms of human mental capacities: consciousness, self-awareness, intention, deliberation, and in some instances, at least limited moral agency. This conception has been facilitated by a shift from behavioral to cognitive ethology, and by attempts to (...)
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  5.  15
    Anthropocentrism, African Metaphysical Worldview, and Animal Practices: A Reply to Kai Horsthemke.Edwin Etieyibo - 2017 - Journal of Animal Ethics 7 (2):145-162.
    In his recently published book Animals and African Ethics, Kai Horsthemke makes two important and related claims. The first is that most African metaphysical, religious, and ethical positions and perspectives on animals are anthropocentric. Second, he states that if there are one or more principles of duties regarding other animals derivable from these positions and perspectives, they are at best “indirect duties.” In this article, I critically engage with these claims in the context of the ontological beliefs and ethical standpoints (...)
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  6.  79
    Anthropocentrism: A Misunderstood Problem.Tim Hayward - 1997 - Environmental Values 6 (1):49 - 63.
    Anthropocentrism can intelligibly be criticised as an ontological error, but attempts to conceive of it as an ethical error are liable to conceptual and practical confusion. After noting the paradox that the clearest instances of overcoming anthropocentrism involve precisely the sort of objectivating knowledge which many ecological critics see as itself archetypically anthropocentric, the article presents the follwoing arguments: there are some ways in which anthropocentrism is not objectionable; the defects associated with anthropocentrism in ethics are (...)
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  7.  43
    Against Anthropocentrism. Non-Human Otherness and the Post-Human Project.Roberto Marchesini - 2015 - NanoEthics 9 (1):75-84.
    Technoscientific progress brings into question both anthropocentric epistemology and anthropocentric/humanistic ontology, which considers the human being as a self-constructing and self-sufficient entity. Even though, Darwinism recomposes the humanistic disjunction between reality and representation: by defining the human being as the result of an adaptive reflection, it reveals the idealistic character of post-Cartesian thought, which is the backbone of philosophical anthropocentrism. The non-human can be a dialogic entity if and only if it is considered not as “animal-by” but “animal-with”, that (...)
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  8.  99
    Beyond Anthropocentrism.Robin Attfield - 2011 - Royal Institute of Philosophy Supplement 69:29-46.
    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 (...)
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  9. Environmental Ethics and Weak Anthropocentrism.Bryan G. Norton - 1984 - Environmental Ethics 6 (2):131-148.
    The assumption that environmental ethics must be nonanthropocentric in order to be adequate is mistaken. There are two forms of anthropocentrism, weak and strong, and weak anthropocentrism is adequate to support an environmental ethic. Environmental ethics is, however, distinctive vis-a-vis standard British and American ethical systems because, in order to be adequate, it must be nonindividualistic.Environmental ethics involves decisions on two levels, one kind of which differs from usual decisions affecting individual fairness while the other does not. The (...)
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  10. Anthropocentrism and Ecocentrism: On the Metaphysical Debate in Environmental Ethics.Koshy Tharakan - 2011 - Jadavpur Journal of Philosophy 21 (2):27-42.
  11. Anthropocentrism and Deep Ecology.William Grey - 1993 - Australasian Journal of Philosophy 71 (4):463 – 475.
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  12.  3
    From Anthropocentrism to Care for Our Common Home: Ethical Response to the Environmental Crisis.Y. I. Muliarchuk - 2021 - Anthropological Measurements of Philosophical Research 19:88-96.
    Purpose of the study is explication of ethical and existential conditions of realization of human responsibility for the protection and recreation of the environment on a scale of the common world with all the other living beings. The crisis of the environment is the crisis of human morality. For responsible environmental management, it is necessary to form the ecological consciousness of society and reinterpret the anthropocentrism on the ethical foundations. The theoretical basis of the research is the analysis of (...)
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  13.  70
    Anthropocentrism and the Design Argument.Neil A. Manson - 2000 - Religious Studies 36 (2):163-176.
    The design argument for the existence of God is often criticized for resting on anthropocentrism. Some critics maintain that anthropocentrism explains the origin of the design argument. Such critics commit the genetic fallacy. Others say anthropocentrism explains the appeal of the belief that human beings are ends especially worthy of creation. They fail to appreciate that the design argument need not be framed in terms of the fitness of the universe for humanity. Lastly, some say the design (...)
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  14.  26
    Beyond Anthropocentrism: Cosmopolitanism and Nonhuman Animals.Angie Pepper - 2016 - Global Justice: Theory Practice Rhetoric 9 (2):114-133.
    All cosmopolitan approaches to global distributive justice are premised on the idea that humans are the primary units of moral concern. In this paper, I argue that neither relational nor non-relational cosmopolitans can unquestioningly assume the moral primacy of humans. Furthermore, I argue that, by their own lights, cosmopolitans must extend the scope of justice to most, if not all, nonhuman animals. To demonstrate that cosmopolitans cannot simply ‘add nonhuman animals and stir,’ I examine the cosmopolitan position developed by Martha (...)
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  15.  5
    Anthropocentrism as the Scapegoat of the Environmental Crisis: A Review.L. Droz - 2022 - Ethics in Science and Environmental Politics 22:25-49.
    Anthropocentrism has been claimed to be the root of the global environmental crisis. Based on a multidisciplinary and multilingual literature review, this article proposes a conceptual analysis of ‘anthropocentrism’ and reconstructs the often implicit argument that links anthropocentrism to the environmental crisis. The variety of usages of the concept of ‘anthropocentrism’ described in this article reveals many underlying disagreements under the apparent unanimity of the calls to reject anthropocentrism, both regarding what exactly is the root (...)
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  16.  4
    Education, Anthropocentrism, and Interspecies Sustainability: Confronting Institutional Anxieties in Omnicidal Times.Helena Pedersen - 2021 - Ethics and Education 16 (2):164-177.
    ABSTRACT Deborah Britzman’s remarkable question, ‘What holds education back?’, appears more urgent than ever in a world of accelerating environmental crises, climate change, and what has been described as omnicide – the annihilation of everything. What, then, holds education back from initiating radical change under these urgent conditions? This paper introduces the notion of ‘institutional anxiety’ as a consolidating force and explores how it may condition possibilities for resistance. Bringing examples from ethnographic fieldwork and experiences of course development in conversation (...)
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  17.  8
    Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy. [REVIEW]Ralph Acampora - 2006 - Journal of the History of Philosophy 44 (3):480-481.
    Ralph R. Acampora - Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 480-481 Gary Steiner. Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy. Pittsburgh: University of Pittsburgh Press, 2005. Pp. ix + 332. Cloth, $37.50. In this text Steiner surveys the history of doctrines, attitudes, and beliefs about the ethical (...)
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  18. Anthropocentrism.Julia Tanner - 2012 - In Craig W. Allin (ed.), Encyclopedia of Environmental Issues.
    Definition: considering human beings to be of central importance; the source of value.
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  19.  46
    Anthropocentrism Versus Ecocentrism Revisited: Theoretical Confusions and Practical Conclusions.Teea Kortetmäki - 2013 - SATS 14 (1):21-37.
    One of the hardest questions in environmental philosophy is the debate between anthropocentric and ecocentric accounts of value. I argue that a great deal of the disagreement in this debate arises from a) misunderstanding of the concepts used in the debate and b) unfruitful reading of vaguely framed arguments. The conceptual and argumentative analysis of the debate shows that many arguments can be ignored as they either contain conceptual confusion or concern issues that are actually irrelevant to the centrism division. (...)
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  20. Anthropocentrism, Conservatism and Green Political Thought.Michael Hemmingsen - 2016 - In Andrew Fiala (ed.), The Nature of Peace and the Peace of Nature. Leiden: pp. 81-90.
    In this paper I will examine a number of justifications for environmental concern, and show why all except for the (broadly) anthropocentric demonstrate problematic conservative logics that incline them towards socially conservative positions. Environmentalists would do best to take up an anthropocentric, or at least anthropogenic, defence of green values if they want to pair it with a progressive social politics.
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  21.  20
    Non-Anthropocentrism? A Killing Objection.T. Lynch & D. Wells - 1998 - Environmental Values 7 (2):151-163.
    To take the idea of a non-anthropocentric ethic of nature seriously is to abandon morality itself. The idea of humanity is not an optional extra for moral seriousness. Non-anthropocentric environmental ethicists mistake the kind of value non-human entities may bear. It is not moral value, but aesthetic value.
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  22.  20
    Environmental Ethics and Weak Anthropocentrism.Bryan G. Norton - 1984 - Environmental Ethics 6 (2):131-148.
    The assumption that environmental ethics must be nonanthropocentric in order to be adequate is mistaken. There are two forms of anthropocentrism, weak and strong, and weak anthropocentrism is adequate to support an environmental ethic. Environmental ethics is, however, distinctive vis-a-vis standard British and American ethical systems because, in order to be adequate, it must be nonindividualistic.Environmental ethics involves decisions on two levels, one kind of which differs from usual decisions affecting individual fairness while the other does not. The (...)
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  23.  22
    Moral Anthropocentrism Is Unavoidable.Katrina Hui - 2014 - American Journal of Bioethics 14 (2):25-25.
  24. Anthropocentrism Vs. Nonanthropocentrism: Why Should We Care?Mcshane Katie - 2007 - Environmental Values 16 (May):169-186.
    Many recent critical discussions of anthropocentrism have focused on Bryan Norton's 'convergence hypothesis': the claim that both anthropocentric and nonanthropocentric ethics will recommend the same environmentally responsible behaviours and policies. I argue that even if we grant the truth of Norton's convergence hypothesis, there are still good reasons to worry about anthropocentric ethics. Ethics legitimately raises questions about how to feel, not just about which actions to take or which policies to adopt. From the point of view of norms (...)
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  25. Revising Anthropocentrism of Technics in the Light of the 21st Century New Anthropological Models.V. P. Melnyk & U. I. Lushch-Purii - 2022 - Anthropological Measurements of Philosophical Research 21:72-83.
    Purpose. To substantiate the definition of technics as the attributive characteristics of a human being and the necessity of its orientation towards human flourishing in the context of new anthropological models of the 21st century. Theoretical basis. Correlation between technics, technology and the human essence is examined. The role of technics is traced at different historical stages of human development. Negative and positive effects of digital technology development upon a contemporary human being is analysed in the light of new anthropological (...)
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  26.  32
    Anthropocentrism: Human, Animals, Environments.Rob Boddice (ed.) - 2011 - Brill.
    This collection explores assumptions behind the label ‘anthropocentrism’, critically enquiring into the meaning of ‘human’.
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  27.  37
    Anthropocentrism, Exoplanets, and the Cosmic Perspective.Neil A. Manson - 2012 - Environmental Ethics 34 (3):275-290.
    Nonanthropocentric environmental philosophy is a response to two kinds of anthropocentrism: personal anthropocentrism, according to which being human involves the possession of some or all of a set of properties typical of persons, and biological anthropocentrism, according to which being a human involves being a member of the species Homo sapiens. Nonanthropocentric environmental philosophy itself becomes problematic when it is viewed in terms of two arguments that it often seems to imply: the “Planetary Perspective Argument,” which rejects (...)
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  28.  10
    Anthropocentrism and Speciesism'.Onora O'Neill & Environmental Values - 1997 - Environmental Values 6 (2):127-42.
    Ethical reasoning of all types is anthropocentric, in that it is addressed to agents, but anthropocentric starting points vary in the preference they accord the human species. Realist claims about environmental values, utilitarian reasoning and rights-based reasoning all have difficulties in according ethical concern to certain all aspects of natural world. Obligation-based reasoning can provide quite strong if incomplete reasons to protect the natural world, including individual non-human animals. Although it cannot establish all the conclusions to which anti-speciesists aspire, it (...)
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  29.  35
    Anthropocentrism and the Issues Facing Nonhuman Animals.Andrew Woodhall - 2016 - In Daniel Moorehead (ed.), Animals in Human Society: Amazing Creatures Who Share Our Planet. Lanham, USA: University Press of America. pp. 71-91.
    Within ‘animal ethics’, and indeed with most debates concerning nonhumans, speciesism is often cited as the prejudice which most human-people (often unknowingly) hold and which ultimately lies as the underlying justification for (i) all of the arguments in support of factory farming, experimentation, hunting, and so on, and (ii) the lesser status and consideration that is given to nonhuman animals in ethical, political, legal, and social deliberations. Despite this, scholars have increasingly argued that ‘human chauvinism’, not speciesism in general, is (...)
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  30.  32
    Anthropocentrism and Egoism.John Nolt - 2013 - Environmental Values 22 (4):441-459.
    Concern with ethical anthropocentrism has largely been confined to debates in animal and environmental ethics. Philosophers generally have shown little interest in it. Ethical egoism, by contrast, though usually rejected, has sparked wide philosophical interest. This is surprising, for the two are akin; anthropocentrism is egoism writ large - the egoism of the human species. This paper explains the kinship by articulating this analogy, shows that the analogy provides for each argument for or against ethical egoism an analogous (...)
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  31. Taking Humanism Seriously: ``Obligatory'' Anthropocentrism[REVIEW]David Sztybel - 2000 - Journal of Agricultural and Environmental Ethics 13 (3-4):181-203.
    Humanism – in the sense that humans alonehave moral standing, or else a surpassing degree of it– has traditionally dominated all of ethicaldiscourse. However, its past formulations havesuccumbed to the temptation merely to stipulate sucha criterion, such as rationality, which nonhumans areoften deemed (without sufficient argument) to failwithout exception. Animal liberationistarguments do exist in counterpoint to traditionalhumanism, but one current difficulty seems to be asimple clash of basic assumptions, with an indecisiveresult. Although the author of this paper is anonanthropocentrist, he (...)
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  32.  63
    A Dream of a Stone: The Ethics of De-Anthropocentrism.Tsaiyi Wu - 2020 - Open Philosophy 3 (1):413-428.
    De-anthropocentrism is the leitmotif of philosophy in the twenty-first century, encouraging diverse and competing thoughts as to how this goal may be achieved. This article argues that the method by which we may achieve de-anthropocentrism is ethical rather than metaphysical – it must involve a creation of the self, rather than an interpretation of the given human conditions. Through engagements with the thought of Nietzsche, Levinas, and Foucault, and a close reading of Baudelaire’s poem “La Beauté,” I will (...)
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  33. Anthropocentrism.Gavin Rae - 2014 - In Henk ten Have (ed.), Encyclopedia of Global Bioethics. Dordrecht, Países Bajos: pp. 1-12.
    Anthropocentrism is a concept with a long history. This chapter briefly outlines this history to identify what it entails and show its historical importance. It then engages with its ethical significance by, first, engaging with the ways its proponents have justified it, before, subsequently, examining a number of criticisms that have been made against it.
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  34.  57
    Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy (Review).Ralph R. Acampora - 2006 - Journal of the History of Philosophy 44 (3):480-481.
    Ralph R. Acampora - Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 480-481 Gary Steiner. Anthropocentrism and Its Discontents: The Moral Status of Animals in the History of Western Philosophy. Pittsburgh: University of Pittsburgh Press, 2005. Pp. ix + 332. Cloth, $37.50. In this text Steiner surveys the history of doctrines, attitudes, and beliefs about the ethical (...)
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  35.  84
    The Anthropocentrism of the Cosmic Perspective Argument.Seth Sivinski & Joseph Ulatowski - 2019 - Ethics and the Environment 24 (1):1-19.
    New developments in cosmology make it unlikely that life on Earth is unique. The Cosmic Perspective Argument states that given these developments we should not be concerned with the Earth’s environmental degradation. In this paper, we argue that although scaling our analysis upwards into the cosmos provides the Cosmic Perspective with its strength, when we apply the Cosmic Perspective downwards, the view appears to be terribly flawed. After examining the Cosmic Perspective at an individual level the problems that arise intensify (...)
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  36.  59
    Three Types of Anthropocentrism.Ben Mylius - 2018 - Environmental Philosophy 15 (2):159-194.
    This paper develops a language for distinguishing more rigorously between various senses of the term ‘anthropocentrism.’ Specifically, it differentiates between:1. Perceptual anthropocentrism ;2. Descriptive anthropocentrism 3. Normative anthropocentrism.
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  37.  68
    Anthropocentrism, and the Evolution of 'Intelligence'.Beth Preston - 1991 - Minds and Machines 1 (3):259-277.
    Intuitive conceptions guide practice, but practice reciprocally reshapes intuition. The intuitive conception of intelligence in AI was originally highly anthropocentric. However, the internal dynamics of AI research have resulted in a divergence from anthropocentric concerns. In particular, the increasing emphasis on commonsense knowledge and peripheral intelligence (perception and movement) in effect constitutes an incipient reorientation of intuitions about the nature of intelligence in a non-anthropocentric direction. I argue that this conceptual shift undermines Joseph Weizenbaum's claim that the project of artificial (...)
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  38.  37
    Anthropocentrism, Atomism, and Environmental Ethics.Donald Scherer - 1982 - Environmental Ethics 4 (2):115-123.
    By attempting to divorce attributions of value from judgments of the interest of the attributor, developing the concept ofa locus of value, exploring the interconnections between the goods of individuals and the goods of populations and species, and suggesting the reasonableness ofthe attributions of rights to certain sorts of individuals, I try to indicate the degree to which an environmental ethic can be atomisticwithout being anthropocentric.
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  39.  26
    Hidden Anthropocentrism and the “Benefit of the Doubt”: Problems With the “Origins” Approach to Moral Status.Sarah Chan - 2014 - American Journal of Bioethics 14 (2):18-20.
  40.  19
    Anthropocentrism, Logocentrism, and Neural Networks: Victoria Davion Prefigures Some Important Lessons From Nature.Ronnie Hawkins - 2018 - Ethics and the Environment 23 (2):37.
    Victoria Davion worked courageously at that growing confluence where feminism and ecological consciousness come together, just as she consistently provided support for others who found themselves drawn by the same set of concerns, values and aspirations. And sometimes one may have a sense where lines of inquiry are heading, well before detailed investigations draw them out into the light of day. I get that feeling from reading her essay "Anthropocentrism, Artificial Intelligence, and Moral Network Theory: An Ecofeminist Perspective". Davion (...)
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  41.  92
    Avoiding Anthropocentrism in Evolutionarily Inclusive Ethics.Simon Fitzpatrick - 2020 - Animal Sentience 5 (29).
    Mikhalevich & Powell are to be commended for challenging the “invertebrate dogma” that invertebrates are unworthy of ethical concern. However, developing an evolutionarily inclusive ethics requires facing some of the more radical implications of rejecting hierarchical scala naturae and human-centered conceptions of the biological world. In particular, we need to question the anthropocentric assumptions that still linger in discussions like these.
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  42. Anthropomorphism, Anthropocentrism, and Anecdote: Primatologists on Primatology.Amanda Rees - 2001 - Science, Technology, and Human Values 26 (2):227-247.
    This article critically examines the ways in which primatologists account for their research. Based on a series of unstructured interviews, it argues that the location of primates at the boundary between Western conceptions of nature and culture or human and animal has materially affected how primatologists talk about their research, what they find possible to write about in their research, and where they choose to publish their research. Through the discussion of a number of related topics, it outlines the reflexive (...)
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  43.  1
    Beyond Anthropocentrism.Robin Attfield - 2011 - In .
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  44. The Problem of Anthropocentrism and the Human Kind of Personhood.Bennett Gilbert - 2022 - Sage Journals 48.
    Philosophy & Social Criticism, Ahead of Print. Neither of the seemingly straightforward approaches of retaining the human at the top of the hierarchy of beings and of flattening human personhood solves the question of non-human personhood. But the concept of personhood does have the resources to address this issue, if we take it as a kind of moral agency. The way that humans develop moral agency through their temporality, historicity and community must be mapped onto the personhood of animals, but (...)
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  45.  14
    Overcoming Anthropocentrism: Heidegger on the Heroic Role of the Works of Art.Abraham Mansbach - 1997 - Ratio 10 (2):157–168.
    In this paper I argue that although Heidegger’s Being and Time and ‘The Origin of the Work of Art,’ seem to deal with different topics, there is continuity between these two texts. In the latter Heidegger was trying to solve a central problem that arose in the former: how to account for authentic existence and at the same time overcome the anthropocentrism of traditional philosophy.In Being and Time Heidegger tries to overcome traditional philosophy, by redefining human existence in non‐Cartesian (...)
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  46.  13
    Plato’s Anthropocentrism Reconsidered.Jorge Torres - 2021 - Environmental Ethics 43 (2):119-141.
    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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  47.  37
    Heidegger on Animality and Anthropocentrism.Mark Tanzer - 2016 - Journal of the British Society for Phenomenology 47 (1):18-32.
    ABSTRACTThroughout his writings, Heidegger's view of animals is ostensibly anthropocentric, defining them as deficient in relation to human beings. His most extensive analysis of animality, found in the 1929–1930 lecture course entitled The Fundamental Concepts of Metaphysics, seems to be a clear example of this anthropocentrism, defining the animal as poor in world in opposition to the human being's world-forming character. Nevertheless, Heidegger is explicitly ambivalent regarding the anthropocentric implications of this conception of animality. This paper examines Heidegger's articulation (...)
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  48. A Pragmatic Reconsideration of Anthropocentrism.Eric Katz - 1999 - Environmental Ethics 21 (4):377-390.
    For much of its brief history, the field of environmental ethics has been critical of anthropocentrism. I here undertake a pragmatic reconsideration of anthropocentrism. In the first part of this essay, I explain what a pragmatic reconsideration of anthropocentrism means. I differentiate two distinct pragmatic strategies, one substantive and one methodological, and I adopt methodological pragmatism as my guiding principle. In the second part of this essay, I examine a case study of environmental policy—the problem of beach (...)
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  49.  40
    Anthropocentrism: Humans, Animals, Environments. [REVIEW]Tracy Colony - 2012 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 16 (1):246-250.
  50.  9
    Overcoming Anthropocentrism: Heidegger on the Heroic Role of the Works of Art.Abraham Mansbach - 1997 - Ratio 10 (2):157-168.
    In this paper I argue that although Heidegger’s Being and Time and ‘The Origin of the Work of Art,’ seem to deal with different topics, there is continuity between these two texts. In the latter Heidegger was trying to solve a central problem that arose in the former: how to account for authentic existence and at the same time overcome the anthropocentrism of traditional philosophy.In Being and Time Heidegger tries to overcome traditional philosophy, by redefining human existence in non‐Cartesian (...)
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