Results for 'Anthropocentrism'

109 found
Order:
  1. 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 (...)
    Download  
     
    Export citation  
     
    Bookmark   6 citations  
  2. Anthropocentrism in the Anthropocene: Towards an Ostensive Humanism.Kristoffer Balslev Willert & Nicolai Knudsen - forthcoming - Environmental Humanities.
    The idea that we must move beyond anthropocentrism to overcome interspecies injustice and environmental collapse is widespread within the environmental humanities. Yet, the concept of anthropocentrism remains ambiguous, and so do some of the arguments raised against it. What exactly should we move beyond and why? The article attempts to answer these questions and clarify the merits and limitations of both anthropocentric and post-anthropocentric views within ethics and ontology. This article proposes that although some implausible and morally problematic (...)
    Download  
     
    Export citation  
     
    Bookmark  
  3. The Residue of Anthropocentrism in Heidegger’s Question after Technic.İbrahim Okan Akkin - 2018 - Beytulhikme An International Journal of Philosophy 8 (2):427-440.
    In his text, “The Question Concerning Technology”, Heidegger argues that modern mind is unaware of Being’s self-destining which determines Dasein’s relation to their own essence and that of other beings because it is in a delusion of being an ‘efficient cause’. A bluntness of this kind not only endangers human-freedom but also puts natural entities at the risk of losing their authenticity since the modern mode of production regards nature as a reserve that is constantly in the service of human-doings. (...)
    Download  
     
    Export citation  
     
    Bookmark  
  4. Anthropocentrism vs. Biocentrism: A Study on Human-Nature Relationship.Gobinda Bhattacharjee - 2021 - North Asian International Research Journal of Social Science and Humanities 7 (3):17-23.
    The human-nature relationship has been a focus of research for the environment has seen a dramatic increase. To subdue nature, to bend its forces to our will, has been the acknowledged purpose of mankind since human life began, but the time has come for a revision of our conception of the benefits and responsibilities of holding domination over all other created things. A new spirit is abroad as scientists and layman realize that man and the rest of nature are united (...)
    Download  
     
    Export citation  
     
    Bookmark  
  5. Anthropocentrism and Ecocentrism: On the Metaphysical Debate in Environmental Ethics.Koshy Tharakan - 2011 - Jadavpur Journal of Philosophy 21 (2):27-42.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  6. Anthropocentrism, Conservatism and Green Political Thought.Michael Hemmingsen - 2016 - In Andrew Fiala (ed.), The Nature of Peace and the Peace of Nature. 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.
    Download  
     
    Export citation  
     
    Bookmark  
  7. 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 (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  8. 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.
    Download  
     
    Export citation  
     
    Bookmark  
  9. Beyond Anthropocentrism? Yes, but in What Direction?Francesco Allegri - 2023 - Relations. Beyond Anthropocentrism 11 (1):89-94.
    Download  
     
    Export citation  
     
    Bookmark  
  10. Anthropocentrism.Luni Yetsani - 2023 - Anthropol.
    The term can be used interchangeably with humanocentrism, and some refer to the concept as human supremacy or human exceptionalism. From an anthropocentric perspective, humankind is seen as separate from nature and superior to it, and other entities (animals, plants, minerals, etc.) are viewed as resources for humans to use.
    Download  
     
    Export citation  
     
    Bookmark  
  11. BMF CP67: Anthropocentrism, virtual world behaviors, and game-playing immersiveness.A. I. S. D. L. Team - 2024 - Sm3D Portal.
    “Are humans in a toxic, abusive relationship with nature? Love is strange.” -/- —In “Glands of Love”; Meandering Sobriety.
    Download  
     
    Export citation  
     
    Bookmark  
  12. Field Creativity and Post-Anthropocentrism.Stanislav Roudavski - 2016 - Digital Creativity 27 (1):7-23.
    Can matter, things, nonhuman organisms, technologies, tools and machines, biota or institutions be seen as creative? How does such creativity reposition the visionary activities of humans? This article is an elaboration of such questions as well as an attempt at a partial response. It was written as an editorial for the special issue of the Digital Creativity journal that interrogates the conception of Post-Anthropocentric Creativity. However, the text below is a rather unconventional editorial. It does not attempt to provide an (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  13. Islamic Environmental Ethics and the Challenge of Anthropocentrism.Ali Rizvi - 2010 - American Journal of Islamic Social Sciences 27 (3):53-78.
    Lynn White’s seminal article on the historical roots of the ecological crisis, which inspired radical environmentalism, has cast suspicion upon religion as the source of modern anthropocentrism. To pave the way for a viable Islamic environmental ethics, charges of anthropocentrism need to be faced and rebutted. Therefore, the bulk of this paper will seek to establish the non- anthropocentric credentials of Islamic thought. Islam rejects all forms of anthropocentrism by insisting upon a transcendent God who is utterly (...)
    Download  
     
    Export citation  
     
    Bookmark  
  14. A Persistent Myth. Comparing Geocentrism to Anthropocentrism and how this Vain Illusion Was Shattered by Heliocentrism — Demonstrating the Importance of Scientific Historiography by Way of a Discussion between a Student and one of His Professors.Stoffel Jean-François - 2022 - Transversal: International Journal for the Historiography of Science 13:01-22.
    According to the Copernican myth, geocentrism was a form of anthropocentrism because it showcased humankind as being both the centre and the purpose of the Cosmos, whereas heliocentrism, in dethroning humankind from this privileged position, luckily provided a means to quash this point of view, which was illusory and vain, and that even went against scientific progress. According to the anthropocentric myth, which is a part of it, geocentrism is a form of anthropocentrism, while heliocentrism is really an (...)
    Download  
     
    Export citation  
     
    Bookmark  
  15. (1 other version)The Ontology of Technology Beyond Anthropocentrism and Determinism: The Role of Technologies in the Constitution of the (post)Anthropocene World.Vincent Blok - 2022 - Foundations of Science 1:1-19.
    Because climate change can be seen as the blind spot of contemporary philosophy of technology, while the destructive side effects of technological progress are no longer deniable, this article reflects on the role of technologies in the constitution of the (post)Anthropocene world. Our first hypothesis is that humanity is not the primary agent involved in world-production, but concrete technologies. Our second hypothesis is that technological inventions at an ontic level have an ontological impact and constitutes world. As we object to (...)
    Download  
     
    Export citation  
     
    Bookmark   5 citations  
  16. Questioning Technology's Role in Environmental Ethics: Weak Anthropocentrism Revisited.Shane Epting - 2010 - Interdisciplinary Environmental Review 11 (1):18-26.
    Environmental ethics has mostly been practiced separately from philosophy of technology, with few exceptions. However, forward thinking suggests that environmental ethics must become more interdisciplinary when we consider that almost everything affects the environment. Most notably,technology has had a huge impact on the natural realm. In the following discussion, the notions of synthesising philosophy of technology and environmental ethics are explored with a focus on research, development, and policy.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  17. Morgan’s Canon, meet Hume’s Dictum: avoiding anthropofabulation in cross-species comparisons.Cameron Buckner - 2013 - Biology and Philosophy 28 (5):853-871.
    How should we determine the distribution of psychological traits—such as Theory of Mind, episodic memory, and metacognition—throughout the Animal kingdom? Researchers have long worried about the distorting effects of anthropomorphic bias on this comparative project. A purported corrective against this bias was offered as a cornerstone of comparative psychology by C. Lloyd Morgan in his famous “Canon”. Also dangerous, however, is a distinct bias that loads the deck against animal mentality: our tendency to tie the competence criteria for cognitive capacities (...)
    Download  
     
    Export citation  
     
    Bookmark   42 citations  
  18. The hard limit on human nonanthropocentrism.Michael R. Scheessele - 2022 - AI and Society 37 (1):49-65.
    There may be a limit on our capacity to suppress anthropocentric tendencies toward non-human others. Normally, we do not reach this limit in our dealings with animals, the environment, etc. Thus, continued striving to overcome anthropocentrism when confronted with these non-human others may be justified. Anticipation of super artificial intelligence may force us to face this limit, denying us the ability to free ourselves completely of anthropocentrism. This could be for our own good.
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  19.  39
    Environmentaliness is Godliness: A Critique of an Anthropocentric Reading of the Bible.Adeola Seleem Olaniyan - 2023 - Bangladesh Journal of Bioethics 14 (2):39-47.
    Theocentrism is the position that places God at the centre of discourse; God is the Landlord and Manager of everything that exists. Analogous to other environmental theories such as anthropocentrism, zoocentrism, biocentrism, ecocentrism and eco-feminism, theocentrism posits that God owns the universe and so the best manual on how to come to term with the universe emanates from Him. God's commands are contained both in written scriptures and in oral traditions. While the former includes the Bible, Qur’an, Bhagavad Gita, (...)
    Download  
     
    Export citation  
     
    Bookmark  
  20. Korsgaard's Duties towards Animals: Two Difficulties.Nico Dario Müller - 2022 - Relations: Beyond Anthropocentrism 1 (10):9-25.
    Building on her previous work (2004, 2012, 2013), Christine Korsgaard’s recent book Fellow Creatures (2018) has provided the most highly developed Kantian account of duties towards animals. I raise two issues with the results of this account. First, the duties that Korsgaard accounts for are duties “towards” animals in name only. Since Korsgaard does not reject the Kantian conception in which direct duties towards others require mutual moral constraint, what she calls duties “towards” animals are merely Kantian duties regarding animals, (...)
    Download  
     
    Export citation  
     
    Bookmark  
  21. Theocentrism is not Anthropocentric: An Enlightened Environmentalist Reading of the Holy Qur'an.Olaniyan Adeola Seleem & Shamima Lasker - 2022 - Bangladesh Journal of Bioethics 13 (1):70-79.
    Humans should come down from their destructive arrogance stool to take the best cognizance of the fact that nature is a sculptural work of God. Their failure to realise this fact has been responsible for their formulation of the secular environmental theories which include; anthropocentrism, zoocentrism, biocentrism, ecocentrism, and the hybrid eco-feminism. Romanced with these theories the Holy Scriptures are also implicated by reading them in the light of one of these theories and considered anthropocentric. As a matter of (...)
    Download  
     
    Export citation  
     
    Bookmark  
  22. LIVING A NON-ANTHROPOCENTRIC FUTURE.Gennady Shkliarevsky - manuscript - Translated by Gennady Shkliarevsky.
    Climate change is one of the most contentious issues discussed in the public arena today. Environmental activists contend that the climate change is not an act of nature or God but is a result of human actions. Environmental critics do not see the degradation of the environment as merely a result of wrongheaded or misguided policies. Their critique goes much deeper. For many environmental activists, this degradation of reflects a fundamental flaw that is deeply rooted in our culture. They identify (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  23. Death is common, so is understanding it: the concept of death in other species.Susana Monsó & Antonio J. Osuna-Mascaró - 2020 - Synthese (1-2):2251-2275.
    Comparative thanatologists study the responses to the dead and the dying in nonhuman animals. Despite the wide variety of thanatological behaviours that have been documented in several different species, comparative thanatologists assume that the concept of death is very difficult to acquire and will be a rare cognitive feat once we move past the human species. In this paper, we argue that this assumption is based on two forms of anthropocentrism: an intellectual anthropocentrism, which leads to an over-intellectualisation (...)
    Download  
     
    Export citation  
     
    Bookmark   5 citations  
  24. Revaluing Laws of Nature in Secularized Science.Eli I. Lichtenstein - 2022 - In Yemima Ben-Menahem (ed.), Rethinking the Concept of Law of Nature: Natural Order in the Light of Contemporary Science. Springer. pp. 347-377.
    Discovering laws of nature was a way to worship a law-giving God, during the Scientific Revolution. So why should we consider it worthwhile now, in our own more secularized science? For historical perspective, I examine two competing early modern theological traditions that related laws of nature to different divine attributes, and their secular legacy in views ranging from Kant and Nietzsche to Humean and ‘governing’ accounts in recent analytic metaphysics. Tracing these branching offshoots of ethically charged God-concepts sheds light on (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  25. The Roots of Slovak Critical Environmentalism.Richard Sťahel - 2021 - Pragmatism Today 12 (1):73-89.
    This study focuses on the foundations of Slovak critical environmentalism laid by work of Juraj Kučírek, who is also the author of the first ever monograph focused on the philosophical reflection of the causes and possible consequences of the global environmental crisis in Slovakia. Kučírek pointed out the need to combine reflection on subsequent solution of the global environmental crisis with the problems of social inequality and oppression. This unconventional approach in the context of the Slovak public and academic discourse (...)
    Download  
     
    Export citation  
     
    Bookmark  
  26. Approaching Other Animals with Caution: Exploring Insights from Aquinas's Psychology.Daniel D. De Haan - 2019 - New Blackfriars 100 (1090):715-737.
    In this essay I explore the resources Thomas Aquinas provides for enquiries concerning the psychological abilities of nonhuman animals. I first look to Aquinas’s account of divine, angelic, human, and nonhuman animal naming, to help us articulate the contours of a ‘critical anthropocentrism’ that aims to steer clear of the mistakes of a na¨ıve anthropocentrism and misconceived avowals to entirely eschew anthropocentrism. I then address the need for our critical anthropocentrism both to reject the mental-physical dichotomy (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  27.  66
    Environmental law and systems theory.Nico Buitendag - 2024 - Systems Research and Behavioral Science 41 (6).
    In 1985, German sociologist Niklas Luhmann published a monograph on ecology, which appeared in English translation in 1989 as Ecological Communication. It contained many original insights for ecological thinking and, despite being well-reviewed upon publication, has had a relatively minor impact on Anglophone environmental discourse. This inattention is also present in environmental law, which has recently seen an increase in legal theories that challenge its mainstream. This contribution first investigates why Ecological Communication has received scant attention, pointing to changes in (...)
    Download  
     
    Export citation  
     
    Bookmark  
  28. Is Climate Change Morally Good from Non-Anthropocentric Perspectives?Toby Svoboda & Jacob Haqq-Misra - 2018 - Ethics, Policy and Environment 21 (2):215-228.
    Anthropogenic climate change poses some difficult ethical quandaries for non-anthropocentrists. While it is hard to deny that climate change is a substantial moral ill, many types of non-human organisms stand to benefit from climate change. Modelling studies provide evidence that net primary productivity (NPP) could be substantially boosted, both regionally and globally, as a result of warming from increased concentrations of greenhouse gases. The same holds for deployment of certain types of climate engineering, or large-scale, technological modifications of the global (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  29. What If They Were Humans? Non-Ideal Theory in the Shelter.François Jaquet - 2023 - In Valéry Giroux, Angie Pepper & Kristin Voigt (eds.), The Ethics of Animal Shelters. New York, US: Oxford University Press.
    Our societies are marked by anthropocentrism: most people treat animals in ways in which they would by no means treat fellow humans. One might nonetheless expect this prejudice to be much less prevalent in animal shelters since these places are created for the very sake of non-humans and generally managed by people who truly care about animal welfare. This chapter questions this expectation. It discusses three practices that are widespread in animal shelters and yet could be suspected of (...): killing animals for lack of resources, partnering with the livestock industry, and feeding animals meat. Drawing on the distinction between ideal and non-ideal theory, the chapter argues that management euthanasia and cooperation with animal agriculture are acceptable in non-ideal theory even though they would be condemned by ideal theory. Then it argues that meat-based pet food should be rejected even in the non-ideal circumstances faced by animal shelters. (shrink)
    Download  
     
    Export citation  
     
    Bookmark  
  30. Entre Naturalismo y Humanismo. La invención antropológica del Realismo según Étienne Bimbenet // Between Naturalism and Humanism. The anthropological invention of Realism according to Étienne Bimbenet.Francisco-Javier Herrero-Hernández - 2019 - Estudios Filosóficos 199 (LXVIII):601-609.
    Abstract: The present study analyzes the anthropological theory of Étinne Bimbenet. It focuses on his proposal for an “expanded anthropocentrism” that admits the anthropological difference between man and animal. His central thesis affirms that realism is a human invention and also constitutes its basic attitude before reality. El presente estudio analiza la teoría antropológica de Étinne Bimbenet. Se centra en su propuesta de un “antropo- centrismo ampliando” que admite la diferencia antropológica entre el hombre y el animal. Su tesis (...)
    Download  
     
    Export citation  
     
    Bookmark  
  31. Dios y "antropocentrismo" en Aristóteles.David Torrijos-Castrillejo - 2013 - Espíritu 62 (145):35-55.
    If the prime mover must be considered as efficient cause and not only as a final cause, then one must ask: why does God move the heavens? We hold the position that the anthropocentrism which Aristotle maintains is able to sufficiently justify the thesis that God moves the spheres so that human beings may exist. This provides an additional motive for accepting providence, which is manifestly ordered specifically towards man.
    Download  
     
    Export citation  
     
    Bookmark  
  32. On the possibility, necessity, and practicability of Leopold's land ethic.Mahmut Özer - 2012 - Dissertation, Middle East Technical University
    In this work, I scrutinize Leopold’s land ethic and Callicott’s interpretation of it both from normative and meta-ethical perspectives by making textual and conceptual analyses. Leopold suggests that an ethic which makes us responsible for the protection of whole nature is evolutionarily possible and ecologically necessary. Callicott tried to buttress Leopold’s land ethic by developing a nonanthropocentric axiology and some meta-principles. Moreover, in his view, Leopold’s views are not only compatible with nonanthropocentric axiology but also imply it. I show that (...)
    Download  
     
    Export citation  
     
    Bookmark  
  33. THE MIND's EYE: DE-MYSTIFYING CONSCIOUSNESS.Gennady Shkliarevsky - manuscript
    The field of consciousness studies has been an area of active research for well over a century. Perhaps more than any other field, it has proven to be a magnet for numerous disciplines: from philosophy and religion to neuroscience and psychology, to social sciences and more. Even quantum physics has claimed to offer important insights that explain the mystery of subjective experience. Today, consciousness studies are a thriving area of research with numerous theoretical perspectives to its credit. Yet the “hard (...)
    Download  
     
    Export citation  
     
    Bookmark  
  34. (2 other versions)Food for Thought: The Debate over Eating Meat Edited by Steve F. Sapontzis. [REVIEW]William O. Stephens - 2006 - Journal of Philosophy, Science and Law 6 (1):1-4.
    This well chosen collection of essays written by recognized scholars addresses many of the intriguing aspects concerning the controversy over meat consumption. These aspects include not only eating meat, but also hunting animals, breeding, feeding, killing, and shredding them for our use, buying meat, the economics of the meat industry, the understanding of predation and food webs in ecology, and the significance of animals for issues about nutrition, gender, wealth, and cultural autonomy. Dombrowski rightly notes that the contemporary debate regarding (...)
    Download  
     
    Export citation  
     
    Bookmark  
  35. The self in deep ecology: A response to Watson.Joshua Anderson - 2020 - Asian Philosophy 30 (1):30-39.
    Richard Watson maintains that deep ecology suffers from an internal contradiction and should therefore be rejected. Watson contends that deep ecology claims to be non-anthropocentric while at the same time is committed to setting humans apart from nature, which is inherently anthropocentric. I argue that Watson’s objection arises out of a fundamental misunderstanding of how deep ecologist’s conceive of the ‘Self.’ Drawing on resources from Buddhism, I offer an understanding of the ‘Self’ that is fully consistent with deep ecology, and (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  36. The Accidental Environmentalist: Elliott on Anthropocentric Indirect Arguments.Jennifer Mcerlean - 2014 - Ethics, Policy and Environment 17 (3):283-285.
    In this brief piece, Jennifer McErlean comments on Kevin Elliott’s thesis that we should decrease or even cease philosophical efforts to build more inclusive biocentric ethical accounts and instead increase efforts to build indirect anthropocentric arguments. While McErlean agrees that it is sensible to marshal a multiplicity of standpoints to strengthen policies that protect the natural world, she disagrees that philosophers no longer need to consider whether nature has intrinsic value. Two specific criticisms are offered. One is that indirect arguments (...)
    Download  
     
    Export citation  
     
    Bookmark  
  37. Environmental Concern: Can Humans Avoid Being Partial? Epistemological Awareness in the Zhuangzi.Karyn L. Lai - 2013 - In Carmen Meinert (ed.), Nature, Environment and Culture in East Asia: The Challenge of Climate Change. Brill. pp. 69-82.
    Discussions of human partiality—anthropocentrism—in the literature in environmental ethics have sought to locate reasons for unnecessary and thoughtless degradation of the earth’s environment. Many of the debates have focused on metaethical issues, attempting to set out the values appropriate for an environmental ethic not constrained within an anthropocentric framework. In this essay, I propose that the fundamental problem with anthropocentrism arises when it is assumed that that is the only meaningful evaluative perspective. I draw on ideas in the (...)
    Download  
     
    Export citation  
     
    Bookmark  
  38. No History to be Found: Denying Relations in the Name of Realism.Gilbert Bennett - 2022 - Epekeina: International Journal of Ontology History and Critics 14 (1):1-22.
    Rejecting or reforming anthropocentrism for the sake of human survival is a central moral challenge in our time. The rejection of anthropocentrism relies on the view that anthropocentrism has pervasively constituted the historical character of humankind and must be replaced in the future as understood by historical theory. This critique arises from new realist ontologies, including neo-materialisms and object-oriented ontology. Their rigid rejection of anthropocentrism requires the view of history and sociality proposed by proponents of object-oriented (...)
    Download  
     
    Export citation  
     
    Bookmark  
  39. The nonhuman condition: Radical democracy through new materialist lenses.Hans Asenbaum, Amanda Machin, Jean-Paul Gagnon, Diana Leong, Melissa Orlie & James Louis Smith - 2023 - Contemporary Political Theory (Online first):584-615.
    Radical democratic thinking is becoming intrigued by the material situatedness of its political agents and by the role of nonhuman participants in political interaction. At stake here is the displacement of narrow anthropocentrism that currently guides democratic theory and practice, and its repositioning into what we call ‘the nonhuman condition’. This Critical Exchange explores the nonhuman condition. It asks: What are the implications of decentering the human subject via a new materialist reading of radical democracy? Does this reading dilute (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  40. Responding with dao : Early daoist ethics and the environment.Eric Sean Nelson - 2009 - Philosophy East and West 59 (3):pp. 294-316.
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...)
    Download  
     
    Export citation  
     
    Bookmark   12 citations  
  41. Reducing and Apriorizing. Dematerialization and Immaterialization as Philosophical Strategies.Francesco Pisano - 2021 - Esercizi Filosofici 1 (15):83-97.
    Foucault found the starting point of modern European philosophy to be the construction of “man” as both an empirical fact and a transcendental operator. The aim is to show how this construction was made possible by an underlying strategical handling of the concept of matter. Some restrictions imposed on the materiality of knowledge-contents became key in explaining how actual men could gain access to transcendental knowledge. The paper focuses on Husserl and Kant as meaningful turning points of this transcendental discourse. (...)
    Download  
     
    Export citation  
     
    Bookmark  
  42. (1 other version)Campos de deméter: da impossibilidade de separar a ciência, a ética e a estética na Hermenêutica da paisagem.António Queirós - 2012 - Philosophica: International Journal for the History of Philosophy 40:69-94.
    Central conceptual terms, such as ‘culture’, ‘environment’, ‘nature’ and‘landscape’, are far from being neutral scientific objects. They are academic constructions which need to be understood in their emergence across their historic contexts. -/- Moral it is a cultural expression determined by social dominance and historical context, who gives them a sectary character. We need a moral theory that can be universal, trans-temporal and available to light human individual conduct and the human science and their political ideologies, but not considering the (...)
    Download  
     
    Export citation  
     
    Bookmark  
  43. Sustaining the Individual in the Collective: A Kantian Perspective for a Sustainable World.Zachary Vereb - 2022 - Kantian Review 27 (3):405-420.
    Individualist normative theories appear inadequate for the complex moral challenges of climate change. In climate ethics, this is especially notable with the relative marginalization of Kant. I argue that Kant’s philosophy, understood through its historical and cosmopolitan dimensions, has untapped potential for the climate crisis. First, I situate Kant in climate ethics and evaluate his marginalization due to perceived individualism, interiority and anthropocentrism. Then, I explore aspects of Kant’s historical and cosmopolitan writings, which present a global, future-orientated picture of (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  44. The Ethics of Geoengineering: Moral Considerability and the Convergence Hypothesis.Toby Svoboda - 2012 - Journal of Applied Philosophy 29 (3):243-256.
    Although it could avoid some harmful effects of climate change, sulphate aerosol geoengineering (SAG), or injecting sulphate aerosols into the stratosphere in order to reflect incoming solar radiation, threatens substantial harm to humans and non-humans. I argue that SAG is prima facie ethically problematic from anthropocentric, animal liberationist, and biocentric perspectives. This might be taken to suggest that ethical evaluations of SAG can rely on Bryan Norton's convergence hypothesis, which predicts that anthropocentrists and non-anthropocentrists will agree to implement the same (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  45. The Value of Nonhuman Nature: A Constitutive View.Roman Altshuler - 2014 - Ethical Theory and Moral Practice 17 (3):469-485.
    A central question of environmental ethics remains one of how best to account for the intuitions generated by the Last Man scenarios; that is, it is a question of how to explain our experience of value in nature and, more importantly, whether that experience is justified. Seeking an alternative to extrinsic views, according to which nonhuman entities possess normative features that obligate us, I turn to constitutive views, which make value or whatever other limits nonhuman nature places on action dependent (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  46. The Info-Computational Turn in Bioethics.Constantin Vică - 2018 - In Emilian Mihailov, Tenzin Wangmo, Victoria Federiuc & Bernice S. Elger (eds.), Contemporary Debates in Bioethics: European Perspectives. [Berlin]: De Gruyter Open. pp. 108-120.
    Our technological lifeworld has become an info-computational media populated by data and algorithms, an artificial environment for life and shared experiences. In this chapter, I tried to sketch three new assumptions for bioethics – it is hardly possible to substantiate ethical guidelines or an idea of normativity in an aprioristic manner; moral status is a function of data entities, not something solely human; agency is plural and thus is shared or sometimes delegated – in order to chart a proposal for (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  47. The Artifact of Non-Humanity A Materialist Account of the Signifying Automaton and Its Physical Support in a Fantasized Unity.Katerina Kolozova - 2021 - Philosophy Today 65 (2):359-374.
    The scope of the paper is to present the concept of the radical dyad of the “non-human,” in an attempt to think radical humanity in terms of Marxian materialism, which is the product of approaching Marx’s writings on “the real” and “the physical” by way of François Laruelle’s non-philosophical method. Unlike posthumanism, inspired by critical theory and the method of poststructuralism, the theory of the non-human, as a radical dyad of technology in the generic sense of the word (ranging from (...)
    Download  
     
    Export citation  
     
    Bookmark  
  48. Nature Screened: An Eco-Film-Phenomenology.Ilan Safit - 2014 - Environmental Philosophy 11 (2):211-235.
    Do cinematic representations of the natural world only put us in further remove from nature? A phenomenological approach shows that nature screened can produce a richer understanding of human–nature relations as these unfold in visual contact. If vision accesses the world in a unique relationship of sight, in which our contact with the world is defined by vision prior to any other interaction, the cinema offers a special setting for a phenomenology that seeks to draw-out the significance of human relations (...)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  49. Bare Land: Alienation as Deracination in Anna Tsing and John Steinbeck.Tim Christiaens - 2024 - In Re-imagining Class. pp. 257-277.
    In The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins, Anna Lowenhaupt Tsing explains how bare land is formed. Capitalism produces ‘ruins’ by stripping living beings of the capacity to form their own ecological relations, a necessary condition for the reproduction of life. Contemporary capitalism alienates living beings from ecological relations, i.e. capitalism generates “the ability to stand alone, as if the entanglements of living did not matter. Through alienation, people and things become (...)
    Download  
     
    Export citation  
     
    Bookmark  
  50. The Motivation Problem, Future Generations, and the Idea of “Leaving the Earth No Worse”.Kazi A. S. M. Nurul Huda - 2019 - International Journal of Applied Philosophy 33 (2):187-202.
    The author examines the problem of motivation about future generations. He argues that though many philosophers think that direct motivations are problematic for future generations only, they are not unproblematic for the current generations too, and that the motivation problem can be solved if we consider the idea of “leaving the earth no worse.” He also shows why such an idea should be promoted and can motivate us to work in the best interests of current and future generations. The author (...)
    Download  
     
    Export citation  
     
    Bookmark  
1 — 50 / 109