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Contemporary philosophers have drawn on the work of Henri Bergson, Gilles Deleuze, Félix Guattari, and Claude Lévi-Strauss (among others) to suggest that the non-human poses epistemological and ontological problems for humanist and post-humanist ethics, [2] and have linked the study of non-humans to materialist and ethological approaches to the study of society and culture.
[1]: 50 Over the following decades, the word "otherkin" entered common usage enough to be later added to the principal historical dictionary of the English language. In 2017, the Oxford English Dictionary defined otherkin as "a person who identifies as non-human, typically as being wholly or partially an animal or mythical being." [3] [4]
Misanthropy is traditionally defined as hatred or dislike of humankind. [3] [4] The word originated in the 17th century and has its roots in the Greek words μῖσος mīsos 'hatred' and ἄνθρωπος ānthropos 'man, human'.
Schemas about humans are used as the basis because this knowledge is acquired early in life, is more detailed than knowledge about non-human entities, and is more readily accessible in memory. [77] Anthropomorphism can also function as a strategy to cope with loneliness when other human connections are not available. [78]
Infrahumanization suggests that individuals think of and treat outgroup members as "less human" and more like animals; [14] while Austrian ethnologist Irenäus Eibl-Eibesfeldt uses the term pseudo-speciation, a term that he borrowed from the psychoanalyst Erik Erikson, to imply that the dehumanized person or persons are regarded as not members ...
Violation of human norms: If an entity looks sufficiently nonhuman, its human characteristics are noticeable, generating empathy. However, if the entity looks almost human, it elicits our model of a human other and its detailed normative expectations. The nonhuman characteristics are noticeable, giving the human viewer a sense of strangeness.
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Nietzsche argues in Genealogy of Morals that human rights exist as a means for the weak to constrain the strong; as such, they do not facilitate the emancipation of life, but instead deny it. [ 7 ] The young Karl Marx is sometimes considered a humanist, as he rejected the idea of human rights as a symptom of the very dehumanization they were ...