Results for 'anthropocentric'

150 found
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  1. Anthropocentric Realism about Values.Bryan Van Norden - 2014 - In Chenyang Li & Peimin Ni (eds.), Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman. Albany: State University of New York Press. pp. 65-96.
    31 The choice of human goals cannot be completely subjective, because 32 there are some (even ones that motivate many humans) that are simply 33 unintelligible as ultimate goals. For example, wealth is rational as an 34 intermediate goal, a means to achieving some further end, but it is simply 35 unintelligible to suggest that wealth is an ultimate goal in itself. Second, 36 we have seen that some things are reasonable to pursue as aspects of 37 our ultimate goals (...)
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  2. Speciesistic Veganism: An Anthropocentric Argument.A. G. Holdier - 2016 - In Jodey Castricano & Rasmus Rahbek Simonsen (eds.), Critical Perspectives on Veganism. United Kingdom: Palgrave Macmillan. pp. 41-66.
    The paper proposes an anthropocentric argument for veganism based on a speciesistic premise that most carnists likely affirm: human flourishing should be promoted. I highlight four areas of human suffering promoted by a carnistic diet: (1) health dangers to workers (both physical and psychological), (2) economic dangers to workers, (3) physical dangers to communities around slaughterhouses, and (4) environmental dangers to communities-at-large. Consequently, one could ignore the well-being of non-human animals and nevertheless recognize significant moral failings in the current (...)
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  3. Argument Against Anthropocentric Attitude For Physical Existence Of Reality.Aadarsh Singh - manuscript
    The question of existence of reality beyond physical realm is an old question. This cannot be solved by science due to its nature and method of operation of science. Though some conclusions about it can be made logically and rationally. It has been showed that the claim made by materialists is equivalent to the one made by anthropocentric theists.
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  4. AI-Testimony, Conversational AIs and Our Anthropocentric Theory of Testimony.Ori Freiman - 2024 - Social Epistemology 38 (4):476-490.
    The ability to interact in a natural language profoundly changes devices’ interfaces and potential applications of speaking technologies. Concurrently, this phenomenon challenges our mainstream theories of knowledge, such as how to analyze linguistic outputs of devices under existing anthropocentric theoretical assumptions. In section 1, I present the topic of machines that speak, connecting between Descartes and Generative AI. In section 2, I argue that accepted testimonial theories of knowledge and justification commonly reject the possibility that a speaking technological artifact (...)
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  5. 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 (...)
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  6. (1 other version)CG-Art: demystifying the anthropocentric bias of artistic creativity.Leonardo Arriagada - 2020 - Connection Science 32 (4):398-405.
    The following aesthetic discussion examines in a philosophical-scientific way the relationship between computation and artistic creativity. Currently, there is a criticism about the possible artistic creativity that an algorithm could have. Supporting the above, the term computer-generated art (CG-Art) defined by Margaret Boden would seem to have no exponents yet. Moreover, it has been pointed out that, rather than a matter of primitive technological development, CG-Art would have in its very foundations the inability to exist. This, because art is considered (...)
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  7.  37
    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, amongst (...)
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  8. 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 (...)
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  9. What is Wrong with Extinction? - The Answer from Anthropocentric Instrumentalism.Erik Persson - 2006 - Dissertation, Lund University
    The book contains the first part of an investigation aimed at finding out why it is morally wrong to cause species to go extinct. That it is morally wrong seems to be a very basic and widely held intuition. It seems reasonable that a moral theory worth taking seriously ought to be able to account for that intuition. The most common attempt to answer our question is to refer to the instrumental value of the species for human beings – the (...)
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  10. AI-aesthetics and the Anthropocentric Myth of Creativity.Emanuele Arielli & Lev Manovich - 2022 - NODES 1 (19-20).
    Since the beginning of the 21st century, technologies like neural networks, deep learning and “artificial intelligence” (AI) have gradually entered the artistic realm. We witness the development of systems that aim to assess, evaluate and appreciate artifacts according to artistic and aesthetic criteria or by observing people’s preferences. In addition to that, AI is now used to generate new synthetic artifacts. When a machine paints a Rembrandt, composes a Bach sonata, or completes a Beethoven symphony, we say that this is (...)
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  11. 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 (...)
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  12. 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 (...)
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  13. Exploring Non-Anthropocentric Paradigms.Francesco Allegri - 2019 - Relations. Beyond Anthropocentrism 7:7-11.
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  14. Hypostatisation in expanded anthropocentric sign systems.Robert Boroch - 2018 - Zeitschrift Für Semiotik 40 (3-4):135-147.
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  15. Being in Flux: A Post-Anthropocentric Ontology of the Self.Rein Raud - 2021 - Cambridge, UK: Wiley.
    Reality exists independently of human observers, but does the same apply to its structure? Realist ontologies usually assume so: according to them, the world consists of objects, these have properties and enter into relations with each other, more or less as we are accustomed to think of them. Against this view, Rein Raud develops a radical process ontology that does not credit any vantage point, any scale or speed of being, any range of cognitive faculties with the privilege to judge (...)
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  16. Moral Encounters of the Artificial Kind: Towards a non-anthropocentric account of machine moral agency.Fabio Tollon - 2019 - Dissertation, Stellenbosch University
    The aim of this thesis is to advance a philosophically justifiable account of Artificial Moral Agency (AMA). Concerns about the moral status of Artificial Intelligence (AI) traditionally turn on questions of whether these systems are deserving of moral concern (i.e. if they are moral patients) or whether they can be sources of moral action (i.e. if they are moral agents). On the Organic View of Ethical Status, being a moral patient is a necessary condition for an entity to qualify as (...)
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  17. Care for the Natural Environment as a Prima Facie Duty: The Confluence of the Anthropocentric and Non-Anthropocentric Frameworks.Alfie Polistico - 2021 - Social Ethics Society: Journal of Applied Philosophy 7:180-201.
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  18. How to Win Multispecies Friends and Influence Anthropocentric People: Review of Jane Mummery and Debbie Rodan, Imagining New Human–Animal Futures in Australia. [REVIEW]Serrin Rutledge-Prior - 2023 - Humanimalia 13 (2):247–252.
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  19. Eden Inverted: On the Wild Self and the Contraction of Consciousness.Eugene Halton - 2007 - The Trumpeter 3 (23):45-77.
    The conditions of hunting and gathering through which one line of primates evolved into humans form the basis of what I term the wild self, a self marked by developmental needs of prolonged human neoteny and by deep attunement to the profusion of communicative signs of instinctive intelligence in which relatively “unmatured” hominids found themselves immersed. The passionate attunement to, and inquiry into, earth-drama, in tracking, hunting, foraging, rhythming, singing, and other arts/sciences, provided the trail to becoming human, and provide (...)
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  20. The Mental Lives of Sheep and the Quest for a Psychological Taxonomy.Carrie Figdor - 2019 - Animal Sentience 25 (16):1-3.
    In this commentary on Marino and Merskin's "Intelligence, complexity, and individuality in sheep", I argue that their literature review provides further evidence of the fundamental theoretical shift in psychology towards a non-anthropocentric psychological taxonomy, in which cognitive capacities are classified in a structure that provides an overall understanding of the place of mind (including human minds) throughout nature.
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  21. Indigenous Bodies, Civilized Selves, and the Escape from the Earth.Eugene Halton - 2019 - In Darcia Narvaez, Four Arrows, Eugene Halton, Brian Collier & Georges Enderle (eds.), Indigenous Sustainable Wisdom: First-Nation Know-How for Global Flourishing. Peter Lang. pp. 47-73.
    History can be understood as involving a problematic interplay between the long-term legacy of human evolution, still tempered into the human body today, and the shorter-term heritage of civilization from its beginnings to the present. Each of us lives in a tension between our indigenous bodies and our civilized selves, between the philosophy of the earth and that which I characterize as “the philosophy of escape from the earth.” The standard story of civilization is one of linear upward progress, a (...)
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  22. Science and Speciesism.Jeroen Hopster - forthcoming - In Timothy Kneeland (ed.), Routledge Handbook of American Science.
    This chapter introduces topical issues in the ethical debate on speciesism. It does so against a background of the history of the debate and with an emphasis on concerns that arise at the intersection of speciesism and science. The term speciesism was coined in the 1970s by Richard Rider and popularized by Peter Singer, who defined speciesism as “a prejudice or attitude of bias in favor of the interests of members of one’s own species and against those of members of (...)
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  23. Enyimba’s Notion of Madukaku and The Question of Anthropocentricism In African Environmental Ethics.Samuel Akpan Bassey & Thomas Micah Pimaro Jr - 2019 - International Journal of Environmental Pollution and Environmental Modelling 2 (3):129-136.
    The purpose of this study is to scrutinize Enyimba’s theory of Madukakism as a philosophy of being human within the African framework and to show its implication to African environmental ethics. Enyimba’s theory Madukakism as a philosophy of being human is founded on the notion of Madukaku. Drawn from the Igbo ontological worldview, Madukaku avers that “man is supreme”, as such, possess strong anthropocentric implication on African worldview. Enyimba Maduka’s position seems logical as it draws its inspiration from the (...)
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  24. The Ant Trap: Rebuilding the Foundations of the Social Sciences.Brian Epstein - 2015 - New York, NY: Oxford University Press.
    We live in a world of crowds and corporations, artworks and artifacts, legislatures and languages, money and markets. These are all social objects — they are made, at least in part, by people and by communities. But what exactly are these things? How are they made, and what is the role of people in making them? In The Ant Trap, Brian Epstein rewrites our understanding of the nature of the social world and the foundations of the social sciences. Epstein explains (...)
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  25. (1 other version)How to Ground Animal Rights on African Values: A Reply to Horsthemke.Thaddeus Metz - 2017 - Journal of Animal Ethics 7 (2):163-174.
    I seek to advance plausible replies to the several criticisms Kai Horsthemke makes of ‘African Modal Relationalism’, his label for my theory of animal rights with a sub-Saharan pedigree. Central to this view is the claim that, roughly, a being has a greater moral status, the more it is in principle capable of relating communally with characteristic human beings. Horsthemke maintains that this view is anthropocentric and speciesist, is poorly motivated relative to his egalitarian-individualist approach, and does not have (...)
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  26. Reparations after species extinctions: An account of reparative interspecies justice.Anna Wienhues & Alfonso Donoso - 2024 - Journal of Social Philosophy:1-21.
    While anthropogenic species extinctions can be considered morally problematic for a range of reasons, they can also be described as a problem of interspecies justice. That is the focus of this paper in which we argue that human-caused species extinctions can be integrated within a non-anthropocentric account of reparative justice that is significantly similar to how reparation is understood within political theory at large. An account such as this faces a series of difficulties, such as how to make right (...)
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  27. Group Agency and Artificial Intelligence.Christian List - 2021 - Philosophy and Technology (4):1-30.
    The aim of this exploratory paper is to review an under-appreciated parallel between group agency and artificial intelligence. As both phenomena involve non-human goal-directed agents that can make a difference to the social world, they raise some similar moral and regulatory challenges, which require us to rethink some of our anthropocentric moral assumptions. Are humans always responsible for those entities’ actions, or could the entities bear responsibility themselves? Could the entities engage in normative reasoning? Could they even have rights (...)
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  28. What Are We Talking About When We Talk About Cognition?: Human, cybernetic, and phylogenetic conceptual schemes.Carrie Figdor - 2023 - JOLMA - The Journal for the Philosophy of Language, Mind, and the Arts 4 (2):149-162.
    This paper outlines three broad conceptual schemes currently in play in the sciences concerned with explaining cognitive abilities. One is the anthropocentric scheme – human cognition – that dominated our thinking about cognition until very recently. Another is the cybernetic-computational scheme – cybernetic cognition – rooted in cognitive science and flourishing in such fields as artificial intelligence, computational neuroscience, and biocybernetics. The third is an evolutionary biological scheme – phylogenetic cognition – that conceptualizes cognition in terms of the phylogeny-based (...)
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  29. Earthing Technology.Vincent Blok - 2017 - Techné: Research in Philosophy and Technology (2/3).
    In this article, we reflect on the conditions under which new technologies emerge in the Anthropocene and raise the question of how to conceptualize sustainable technologies therein. To this end, we explore an eco-centric approach to technology development, called biomimicry. We discuss opposing views on biomimetic technologies, ranging from a still anthropocentric orientation focusing on human management and control of Earth’s life-support systems, to a real eco-centric concept of nature, found in the responsive conativity of nature. This concept provides (...)
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  30. The Human Glance, the Experience of Environmental Distress and the “Affordance” of Nature: Toward a Phenomenology of the Ecological Crisis.Vincent Blok - 2015 - Journal of Agricultural and Environmental Ethics 28 (5):925-938.
    The problem we face today is that there is a huge gap between our ethical judgments about the ecological crisis on the one hand and our ethical behavior according to these judgments on the other. In this article, we ask to what extent a phenomenology of the ecological crisis enables us to bridge this gap and display more ethical or pro-environmental behavior. To answer this question, our point of departure is the affordance theory of the American psychologist and founding father (...)
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  31. Are plants cognitive? A reply to Adams.Miguel Segundo-Ortin & Paco Calvo - 2019 - Studies in History and Philosophy of Science Part A 73:64-71.
    According to F. Adams [this journal, vol. 68, 2018] cognition cannot be realized in plants or bacteria. In his view, plants and bacteria respond to the here-and-now in a hardwired, inflexible manner, and are therefore incapable of cognitive activity. This article takes issue with the pursuit of plant cognition from the perspective of an empirically informed philosophy of plant neurobiology. As we argue, empirical evidence shows, contra Adams, that plant behavior is in many ways analogous to animal behavior. This renders (...)
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  32. (2 other versions)Normative Practices of Other Animals.Sarah Vincent, Rebecca Ring & Kristin Andrews - 2018 - In Aaron Zimmerman, Karen Jones & Mark Timmons (eds.), Routledge Handbook on Moral Epistemology. New York: Routledge. pp. 57-83.
    Traditionally, discussions of moral participation – and in particular moral agency – have focused on fully formed human actors. There has been some interest in the development of morality in humans, as well as interest in cultural differences when it comes to moral practices, commitments, and actions. However, until relatively recently, there has been little focus on the possibility that nonhuman animals have any role to play in morality, save being the objects of moral concern. Moreover, when nonhuman cases are (...)
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  33. Spinoza and the Theory of Organism.Hans Jonas - 1965 - Journal of the History of Philosophy 3 (1):43-57.
    In lieu of an abstract, here is a brief excerpt of the content:Spinoza and the Theory of Organism HANS JONAS I CARTESIANDUALISMlanded speculation on the nature of life in an impasse: intelligible as, on principles of mechanics, the correlation of structure and function became within the res extensa, that of structure-plus-function with feeling or experience (modes of the res cogitans) was lost in the bifurcation, and thereby the fact of life itself became unintelligible at the same time that the explanation (...)
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  34. Value Monism, Richness, And Environmental Ethics.Chris Kelly - 2014 - Les ateliers de l'éthique/The Ethics Forum 9 (2):110-129.
    The intuitions at the core of environmental ethics and of other neglected value realms put pressure on traditional anthropocentric ethics based on monistic value theories. Such pressure is so severe that it has led many to give up on the idea of monistic value theories altogether. I argue that value monism is still preferable to value pluralism and that, indeed, these new challenges are opportunities to vastly improve impoverished traditional theories. I suggest an alternative monistic theory, Richness Theory, and (...)
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  35.  81
    Virtue Ethics and the Ecological Self: From Environmental to Ecological Virtues.Gérald Hess - 2024 - Philosophies 9 (1):23.
    This article examines how a non-anthropocentric virtue ethics can truly avoid an anthropocentric bias in the ethical evaluation of a situation where the environment is at stake. It argues that a non-anthropocentric virtue ethics capable of avoiding the pitfall of an anthropocentric bias can only conceive of the ultimate good—from which virtues are defined—in reference to an ecological self. Such a self implies that the natural environment is not simply a condition for human flourishing, or something (...)
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  36. (2 other versions)Replacing Development: An Afro-communal Approach to Global Justice.Thaddeus Metz - 2017 - Philosophical Papers 46 (1):111-137.
    In this article, I consider whether there are values intrinsic to development theory and practice that are dubious in light of a characteristically African ethic. In particular, I focus on what a certain philosophical interpretation of the sub-Saharan value of communion entails for appraising development, drawing two major conclusions. One is that a majority of the criticisms that have been made of development by those sympathetic to African values are weak; I argue that, given the value of communion, development should (...)
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  37.  78
    Can AI Lie? Chatbot Technologies, the Subject, and the Importance of Lying.Jack Black - 2024 - Social Science Computer Review (xx):xx.
    This article poses a simple question: can AI lie? In response to this question, the article examines, as its point of inquiry, popular AI chatbots, such as, ChatGPT. In doing so, an examination of the psychoanalytic, philosophical, and technological significance of AI and its complexities are located in relation to the dynamics of truth, falsity, and deception. That is, by critically exploring the chatbot’s capacity to engage in natural language conversations and deliver contextually relevant responses, it is argued that what (...)
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  38.  24
    A Posthumanist Social Epistemology: On the Possibility of Nonhuman Epistemic Injustice.Justin Simpson - 2023 - Anthropos: Journal of Psychology and Philosophy 55 (2):195-213.
    This paper seeks to intervene in environmental ethics and social epistemology. Within a predominant strand of environmental ethics, one witnesses accounts based on nonhumans’ ability to suffer, and consequently, the passivity of nonhumans. On the other hand, social epistemology is often not social enough insofar as it does not include nonhumans. Seminal accounts of epistemic injustice often conceal or exclude the possibility that nonhumans can be subjects of knowledge and victims of epistemic injustice because of an anthropocentric bias that (...)
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  39. 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 (...)
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  40. Aesthetic Animism.Ryan P. Doran - 2022 - Philosophical Studies 179 (11):3365-3400.
    I argue that the main existing accounts of the relationship between the beauty of environmental entities and their moral standing are mistaken in important ways. Beauty does not, as has been suggested by optimists, confer intrinsic moral standing. Nor is it the case, as has been suggested by pessimists, that beauty at best provides an anthropocentric source of moral standing that is commensurate with other sources of pleasure. I present arguments and evidence that show that the appreciation of beauty (...)
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  41. What is Wrong with Extinction?Erik Persson - 2008 - Dissertation, Lund University
    The aim of this investigation is to answer the question of why it is prima facie morally wrong to cause or contribute to the extinction of species. The first potential answer investigated in the book is that other species are instrumentally valuable for human beings. The results of this part of the investigation are that many species are instrumentally valuable for human beings but that not all species are equally valuable in all cases. The instrumental values of different species also (...)
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  42. Extended animal cognition.Marco Facchin & Giulia Leonetti - 2024 - Synthese 203 (5):1-22.
    According to the extended cognition thesis, an agent’s cognitive system can sometimes include extracerebral components amongst its physical constituents. Here, we show that such a view of cognition has an unjustifiably anthropocentric focus, for it tends to depict cognitive extensions as a human-only affair. In contrast, we will argue that if human cognition extends, then the cognition of many non-human animals extends too, for many non-human animals rely on the same cognition-extending strategies humans rely on. To substantiate this claim, (...)
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  43.  45
    Das Spiel des Lebens: zur Möglichkeit einer physiozentrischen Erweiterung der Spieltheorie.Colin von Negenborn - 2023 - Studia Philosophica 82:66-79.
    Humans and animals interact frequently, although the degrees of freedom as well as the consequences are distributed rather unevenly in these interactions. The language of game theory allows to study such interactions systematically. However, while game theory has become increasingly influential in moral and political philosophy, it has done so within a purely anthropocentric framework. Either, it focused on interaction between humans alone, or it treated animals as mere instruments to human welfare. This article argues that a physiocentric extension (...)
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  44. Morgan’s Quaker gun and the species of belief.Devin Sanchez Curry - 2023 - Philosophical Perspectives 37 (1):119-144.
    In this article, I explore how researchers’ metaphysical commitments can be conducive—or unconducive—to progress in animal cognition research. The methodological dictum known as Morgan’s Canon exhorts comparative psychologists to countenance the least mentalistic fair interpretation of animal actions. This exhortation has frequently been misread as a blanket condemnation of mentalistic interpretations of animal behaviors that could be interpreted behavioristically. But Morgan meant to demand only that researchers refrain from accepting default interpretations of (apparent) actions until other fair interpretations have been (...)
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  45. (1 other version)Environnement, éthique et politique : les limites d’une démocratie inaboutie et leurs conséquences néfastes sur la protection de la nature.Donato Bergandi - 2014 - Éthique Publique 16 (1):63-81.
    Environmental public policies are suffering the harmful effects of a tacit agreement between political and economical elites. Heedless of philosophical-political references, an international politico-economical oligarchic caste is largely united around dealing with environmental issues based on the sustainable development model, which is an expression of a utilitarian, anthropocentric perspective. Moreover, for this model biodiversity is in the main merely a reservoir of natural resources for human use. A dual transition – both ethical and political – is thus urgently needed (...)
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  46. All my earthothers: Levinasian tools for deep ecology.Erika Natalia Molina Garcia - 2021 - In Narratives in the Anthropocene Era. Lago, Italy: Il Sileno Edizioni.
    The work of Emmanuel Levinas has been both abundantly recognized and criticized in moral philosophy. This Janus-faced attitude is also present in ecological theories, which find fertile ground in Levinas’ thought without being able to explain its apparent anthropocentrism. Opposing hermeneutical paths tend to focus either on otherness as an absolute alterity, implying a potentially unlimited responsibility for all alterities, or on otherness as a re-foundation of humanism, leading to the conclusion that responsibility is unlimited only among humans. Here I (...)
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  47. Individuating Cognitive Characters: Lessons from Praying Mantises and Plants.Carrie Figdor - 2024 - Philosophy of Science:1-20.
    This paper advances the development of a phylogeny-based psychology in which cognitive ability types are individuated as characters in the evolutionary biological sense. I explain the character concept and its utility in addressing (or dissolving) conceptual problems arising from discoveries of cognitive abilities across a wide range of species. I use the examples of stereopsis in the praying mantis, internal cell-to-cell signaling in plants, and episodic memory in scrub jays to show how anthropocentric cognitive ability types can be reformulated (...)
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  48. 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 (...)
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  49. Eco-sabotage as Defensive Activism.Dylan Manson - 2024 - Ethical Theory and Moral Practice 27 (4).
    I argue for the conditions that eco-sabotage (sabotage involving the protection of animals or the environment) must meet to be a morally permissible form of activism in a liberal democracy. I illustrate my case with Jessica Reznicek and Ruby Montoya’s oil pipeline destruction, the Sea Shepherd Conservation Society’s whale hunt sabotage, and the Valve Turners’ pipeline shut-off, climate necessity-defense. My primary contention is that just as it is permissible to destroy an attacker’s weapon in self- or other-defense, it is permissible (...)
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  50. Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II].Marek Piechowiak - 2014 - Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice of actions (...)
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