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Anthropocentrism (/ ˌ æ n θ r oʊ p oʊ ˈ s ɛ n t r ɪ z əm /; [1] from Ancient Greek ἄνθρωπος (ánthrōpos) 'human' and κέντρον (kéntron) 'center') is the belief that human beings are the central or most important entity on the planet. [2]
Anthropomorphism is the attribution of human traits, emotions, or intentions to non-human entities. [1] It is considered to be an innate tendency of human psychology. [2] Personification is the related attribution of human form and characteristics to abstract concepts such as nations, emotions, and natural forces, such as seasons and weather ...
The term also finds expression in the first principle of the deep ecology movement, as formulated by Arne Næss and George Sessions in 1984 [6] which points out that anthropocentrism, which considers humans as the center of the universe and the pinnacle of all creation, is a difficult opponent for ecocentrism. [7]
Peter Vardy distinguished between two types of anthropocentrism. [34] A strong anthropocentric ethic argues that humans are at the center of reality and it is right for them to be so. Weak anthropocentrism, however, argues that reality can only be interpreted from a human point of view, thus humans have to be at the centre of reality as they ...
Critical anthropomorphism is an approach in the study of animal behavior that integrates scientific knowledge about a species, including its perceptual world, ecological context, and evolutionary history, to generate hypotheses through the lens of human intuition and understanding. [1]
Opposed to anthropocentrism, which sees humans as having a higher status than other species, [31] biocentrism puts humans on a par with the rest of nature, and not above it. [32] In his essay A Critique of Anti-Anthropocentric Biocentrism Richard Watson suggests that if this is the case, then "Human ways—human culture—and human actions are ...
For some, this stance means a return to the Offence principle, and, therefore, not helpful in the struggle against anthropocentrism or anthropomorphism. Others, however, maintain that recognition of the intrinsic value of animals goes beyond animal welfare , since it respects the animal as "centre of its own being".
Philosopher Theodore Schatzki suggests there are two varieties of posthumanism of the philosophical kind: [18]. One, which he calls "objectivism", tries to counter the overemphasis of the subjective, or intersubjective, that pervades humanism, and emphasises the role of the nonhuman agents, whether they be animals and plants, or computers or other things, because "Humans and nonhumans, it ...