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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]
Those with non-anthropocentric views interpret the death of dinosaurs as a preservation of biodiversity and principle to anthropocentric values. As ecology is closely entwined with ethics, understanding environmental approaches require understanding the world, which is the role of ecology and environmental ethics.
[3] William D. Grey believes that developing a non-anthropocentric set of values is "a hopeless quest". He seeks an improved "shallow" view. [ 30 ] Deep ecologists point out, however, that "shallow ecology" (resource management conservation) is counter-productive, since it serves mainly to support capitalism, the means through which industrial ...
Theocentrism is the belief that God is the central aspect to existence, as opposed to anthropocentrism, existentialism and sentientism. [citation needed] In this view, meaning and value of actions done to people or the environment are attributed to God.
The book also has a practical dimension, presenting debates between anthropocentric and non-anthropocentric approaches to environmental ethics as of little practical consequence, and suggesting that animal rights goals can be consistent with holistic environmentalist goals. [13]
Anthropocentrism is alleged to leave the case for the protection of non-human nature subject to the demands of human utility, and thus never more than contingent on the demands of human welfare. An ecocentric ethic, by contrast, is believed to be necessary in order to develop a non-contingent basis for protecting the natural world.
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 ...
By comparison a land ethic enlarges the boundary of moral concern to include "soils, waters, plants, and animals, or collectively: the land". The basis of such a non-anthropocentric ethic, according to Leopold was that "A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community.