Weak Anthropocentrism Research Articles

Human, all too human? Anthropocene narratives, posthumanisms, and the problem of “post-anthropocentrism”

What role do contemporary narratives and counter-narratives play in policy regarding the Anthropocene crisis? Given the centrality of the anthropos in the Anthropocene, what conditions might make possible a “post-anthropocentric” or “non-anthropocentric” narrative? Tracing the production of both dominant and counter-narratives, the struggle for narrative power centers the role of the anthropos in the Anthropocene. The standard narrative—“strong anthropocentrism”—maintains humanist assumptions relating to the “control” and “cultivation” of the non-human. In contrast, counter-narratives, from both alter-humanist eco-centric and post-humanist positions, attempt to de-center human-centrism toward more egalitarian responses to the Anthropocene. Despite these attempts at de-centering human spheres of influence, this article argues that these counter-narratives maintain a “weak anthropocentrism,” given their maintenance of human volition and intentionality. The production of “post-anthropocentric” or “non-anthropocentric” narratives of the Anthropocene crisis would require speculative moves beyond the human: toward human abolition and disconnection.

Weak Anthropocentrism’s Future

Although Eugene Hargrove did not invent weak anthropocentrism, his version lacks adequate representation in several pedagogical and research venues in environmental ethics. In turn, weak anthropocentrism is one of the lesser-appreciated approaches when compared to areas such as ecocentrism. The author argues Hargrove’s version remains highly applicable to several of today’s ecological issues and advances in neighboring subfields, such as philosophy of technology, philosophy of food, and the emerging area of philosophy of the city. These points suggest weak anthropocentrism could require additional study to understand how it could enhance environmental thought and could benefit philosophy’s future in classrooms and research explorations.

Portraiture and Anthropocentrism

In an age in which anthropocentrism is increasingly under fire, the investment of the artistic tradition in that paradigm deserves particular attention. Portraiture is especially significant, as it seems to be the anthropocentric art form par excellence. It seems to reinforce key features of anthropocentrism: the distinction of the human from the nonhuman and the superiority of the former over the latter. We can pursue these questions most effectively if we distinguish descriptive (“weak”) anthropocentrism from normative (“strong”) anthropocentrism. The former involves some sort of focus on humans, the latter combines this with claims about their superiority over the nonhuman. Certain works by influential portraitists, such as Pablo Picasso, Frida Kahlo, and Ana Mendieta, contest both weak and strong anthropocentrism. Other portraits seem to be involved in weak anthropocentrism, but not necessarily strong anthropocentrism. Considering the artwork of Alice Neel and the philosophy of Judith Butler, I argue that such works have an important ethical role to play in orienting us in our relationships with humans, precisely in resisting strong anthropocentrism even in expressing weak anthropocentrism.

From Dasein to the Posthuman, Or toward a Rhizomatic-Coexistence-in-an-Open-World

Abstract This article presents a brief mapping of Martin Heidegger’s theory of Dasein within the critical posthumanism framework. Adopting a cartographic analysis, it maps some similarities and differences between Heidegger’s fundamental ontology and critical posthumanism. It relies especially on Braidotti’s posthumanist arguments and theories to explain both the relational and transversal features of Dasein (in the posthumanist framework) and the weak anthropocentrist ones (in Heidegger’s fundamental ontology). In this paradigm, the Heideggerian concept of Dasein is situated both beyond and between classical humanism and weak anthropocentrism, given that Heidegger is deconstructing the metaphysical dialectic of binary oppositions (between human and animal), while remaining anchored in some type of weak anthropocentrism. Relying on a posthumanist and post-anthropocentrist methodology, the posthuman convergence twists the existential inquiry of Dasein and opens up a vitalist–materialist and immanent approach to the posthuman. This attracts the conceptual deterritorialization of Dasein (from its existential paradigm) and its reterritorialization in an open materialist process ontology of becoming, toward the posthuman, which is situated on the basis of an immanent, rhizomatic, transversal, and symbiotic movement given by our multiple belongingness to this material world, which relies on relational assemblages with human/non-human others, the environment, the Earth, and so on.

Doğakültürleri Büyülemek: Köy Seyirlik Oyunlari ve Pastoral Gelenek

Anatolian village plays and pastoral tradition commonly celebrate the harmonious union between people and the physical environment and reveal how such material entanglements are contingent on an anthropocentric desire for power and control over the natural world. They both, however, rely on early rituals for their form and content. These early ritualistic performances indicate the dependence of the social life on agricultural and meteorological events. This indication coordinates these works with popular celebrations of the co-evolution of the human and the nonhuman. By doing so, these ritualistic plays also uncover a materialist undercurrent about the acknowledgement of NatureCultures in that cultural changes are based on natural formations, or vice versa, hence producing a reciprocal relational network. However, this acknowledgement celebrates natural events only for the benefit of the human realm, hinting at weak anthropocentrism. As we will see in these works, union with the environmental forces is important for the survival of the human species. This union is further necessary to avoid punishment from venomous natural beings. In this respect, these cultural performances help us see very different sets of relations with more-than-human habitats. Elaborating on this complicated representation within different sets of relations, this article will analyse traditional folk performances and pastoral tradition in terms of their representing NaturalCultural formations.

Situating animal ethics in Thai elephant tourism

Following ethical contextualism, this article situates different animal ethical principles, from anthropocentrism to non‐anthropocentrism and relational caring ethics, in Thai social contexts in order to examine whether these principles can lead to a sustainable ethical practice in elephant conservation. The results show that, as non‐anthropocentrism, animal rights ethics are impractical in Thailand because of temporal, spatial, economic and social constraints. As weak anthropocentrism, animal welfare ethics endorse the tourism industry to commercialise the encounter value of elephants by developing elephant camps. Along with animal welfare, relational ecofeminism justifies the emerging model of elephant sanctuaries. Both camp and sanctuary models create a work‐for‐care cycle, in which elephants work to generate economic gains, some of which are in turn used to care for elephants. However, because of evolving social situations, such as potential market competition and poaching of wild elephants, the morality of the work‐for‐care cycle is weak and can be challenged. Nevertheless, sanctuaries offer a direction for a local solution because of their potentially responsible business model. In conclusion, there is not a single set of ethics that can solve all problems and be sustainable in all contexts.

La belleza circular: Una aproximación a la estética de la sustentabilidad para el Capitaloceno

La estética no es independiente de la época en la que se ubica ni de la ideología a la que apoya o contesta; por el contrario puede convertirse en un vector de gran importancia facilitador de cambios de cosmovisión, según hemos podido comprobar en las revoluciones sociopolíticas del siglo pasado. A diferencia de la estética de la posmodernidad, con su condición epidérmica y escasamente crítica, los tiempos de la crisis ecológica del Capitaloceno y de la necesaria transición a sociedades más sustentables reclaman una creatividad y una estética muy distinta (Albelda, Parreño y Marrero, 2018). El presente artículo defiende la necesidad de recuperar el papel identitario y teleológico que en el pasado han jugado el arte y la estética. En este contexto, identificaremos los aspectos fundacionales de una estética circular, y su indisoluble unión con la ética ecológica de la que parte. Asimismo, argumentaremos sobre la amplitud del concepto de lo circular que, trascendiendo los aspectos más conocidos vinculados al reciclaje de materiales, adquiere una importante función moral vinculado al antropocentrismo débil, expresando la aceptación de la fugacidad individual, e incluso de la cultura y de la especie, desde una perspectiva holística (Spier, 2011). Aesthetics are not independent of the time in which they are located, nor of the ideology they support or answer; on the contrary, they can become a very important vector that facilitates changes in the worldview, as we have seen in the sociopolitical revolutions of the last century. Unlike the aesthetics of postmodernity, with their epidermic and scarcely critical condition, the times of the ecological crisis of the Capitalocene and of the transition to more sustainable societies demand a very different creativity and aesthetics (Albelda, Parreño y Marrero, 2018). This article defends the need to recover the identity and teleological role that art and aesthetics have played in the past. In this context, we will identify the foundational aspects of a circular aesthetic, and the indissoluble union with the ecological ethics from which it departs. Likewise, we will argue about the amplitude of the concept of circularity that, transcending the most known aspects linked to the recycling of materials, acquires an important moral function linked to the weak anthropocentrism, expressing the acceptance of individual fugacity, and even of culture and species, from a holistic perspective (Spier, 2011).

On the Value Stand of Environmental Law

It is found from the different perspectives of the analysis on anthropocentrism and ecocentrism that strong anthropocentrism is difficult to get out of the excessive self-consciousness that is arrogant to the natural environment, and that there are inextricable theoretical defects and practical problems in ecocentrism. The confrontation between the two has promoted anthropocentrism to evolve to produce a new and more reasonable value-weak anthropocentrism. Weak anthropocentrism can not only overcome the various drawbacks in strong anthropocentrism and ecocentrism, but also avoid damaging the principal status of human and trigger human respect to natural environment; It can not only help to build advanced and mature criminal legislation on environmental pollution, but also actively guide human to make use of environment rationally; It can not only help effectively punish the criminal behavior of serious pollution of environment, and will not hinder human needs of survival and social development. In the sense, the environmental value of weak anthropocentrism is the best choice for the criminal legislation on environmental pollution.

Una crítica al antropocentrismo desde la ética ambiental

En este trabajo se parte de la discusión sostenida en torno al antropocentrismo entre dos vertientes de la ética ambiental: los puntos de vista de los primeros promotores de esta disciplina y el pragmatismo ambiental. Los fundadores de la ética ambiental proponen acabar con el monopolio antropocentrista mediante un no antropocentrismo o antiantropocentrismo; en tanto que los segundos, critican la imposibilidad y en su lugar proponen un antropocentrismo moderado o débil. Previamente a la exposición de estas propuestas, se revisa la distinción entre dos conceptos polémicos presentes en la discusión antropocentrista: el antropomorfismo y el antropocentrismo; posteriormente, se elabora una exposición sucinta de la visión antropocentrista que prevaleció durante gran parte del siglo XX y, por último, se expone la propuesta antropocentrista de Bryan Norton, quien destaca que a pesar de que los seres humanos hemos sido bastante inconscientes en nuestro trato hacia las entidades naturales, no podemos dejar de lado nuestro antropocentrismo, pero sí podemos, en cambio, modificar nuestra visión tradicional, basada en un antropocentrismo duro, por una versión débil que sea más ponderativa.

Γενετικά τροποποιημένες καλλιέργειες εναντίον βιοποικιλότητας; Επιστημονικές και φιλοσοφικές προκλήσεις

Regarding the issue of balance between environmental sustainability and the inherent ecological interventions of agricultural biotechnology, multiannual studies substantiate that loss of biodiversity, due to the use of GM crops, is globally less important than several other practices. Thus, what explains this diametrically extreme confrontation, from part of the scientific community? I presume, that the controversy is a philosophical one, and is expressed mainly by two contrasting materialistic approaches; the so called reductionist (or molecularist) view and the opposing holistic (or organismic) view, both of which, in their comparative analysis, prove, in my view, their incapability in definitely resolving such dilemmas.The first, as an anthropocentric approach, seems unsuccessful in building any concept of ecosystem integrity on the basis of moral duty while the second, as a biocentric approach, does not take into consideration the effects in human populations, and provides limited guidance with respect to the environments in which agriculture has already replaced the natural order. Norton’s concept provides a new perspective, since it recognizes the human duty to conduct agriculture, in a manner that supports survival for the people on this planet, while simultaneously it maintains the ecological dynamics that sustain life. Based on Norton’s “weak anthropocentrism”, we can be easily led to the “convergence” of policies, through a “contextualized” hierarchy of moral choices for the issues of agricultural biotechnology.

What is the future of ethics teaching in the environmental sciences

The article begins with the interaction between scientific knowledge, environmentalism and society, demonstrating how, at the beginning of the environmental movement, the scientific arguments of ecological science served as ethical justification for reporting the causes of environmental degradation. Subsequently, the environmental sciences encompassed the knowledge of human, social, political and economic ecology in which the central question is not the pure denunciation, but the proposals of solutions to the environmental crisis. The environmental knowledge of human and social sciences lead to greater ethical implications because they underlie moral positions. Thus, a question arises: what is a suitable model of ethics for the environmental sciences? There are three models: weak anthropocentrism, mitigated biocentrism, and global biocentrism or ecocentrism. The last seems more consistent with ecology, because it puts the ethical emphasis on the preservation of interdependent sets of living beings. Bearing in mind the environmental science and the resulting model of ethics, what are the objectives of the teaching of ethics in the context of environmental science? Such teaching needs to include emotional and cognitive oriented goals because they are related both to the learning of skills to analyse different situations and to the awakening of ethical sensitivity to critically reflect upon them.

Considerations For A Confucian Ecological Humanism

The thesis here is based on the methodological assumption that the Analects of Confucius should be interpreted within the greater context of the Four Books, Five Classics, Xunzi, and the works of Neo-Confucian literati. It is argued that the Analects can be consistently modeled as an environmental ethics of weak anthropocentrism so long as it is read according to two provisos: first, provided that “weak anthropocentrism” is used in its standard sense in the context of contemporary environmental ethics; second, provided that the hermeneutic method of situating the Analects within the system of the Four Books, Five Classics, Xunzi, and Song-Ming Confucian texts is suspended. As soon as the hermeneutic suspension required by the second proviso is lifted, the heuristic conclusion in favor of the anthropocentric reading of the Analects is dialectically superseded by a non-anthropocentric model of ecological humanism.

조경의 환경윤리에 대한 비판적 해석과 도덕적 위치 - 유진 하그로브의 '약한 인간중심주의'를 중심으로 -

조경의 환경윤리에 대한 비판적 해석과 도덕적 위치 - 유진 하그로브의 '약한 인간중심주의'를 중심으로 -

TOWARD A WEAK ANTHROPOCENTRISM

AbstractIn his work on the moral status of nonhuman animals, David Clough rejects the theory of anthropocentrism while accepting its practical importance. He thus leaves theology in a dilemma: reflection on animals should not support the very concept that practical approaches to animals require. An alternative is a “weak anthropocentrism” along the line of Gianni Vattimo's “weak ontology.” A weak anthropocentrism is better suited to a Neoplatonic theory of participation, not the traditional framework of creation out of nothing, and it also can give new meaning to the idea of imago Dei and a Christocentric affirmation of nonhuman value.

Mega-Sized Concerns from the Nano-Sized World: The Intersection of Nano- and Environmental Ethics

As rapid advances in nanotechnology are made, we must set guidelines to balance the interests of both human beneficiaries and the environment by combining nanoethics and environmental ethics. In this paper, I reject Leopoldian holism as a practical environmental ethic with which to gauge nanotechnologies because, as a nonanthropocentric ethic, it does not value the humans who will actually use the ethic. Weak anthropocentrism is suggested as a reasonable alternative to ethics without a substantial human interest, as it treats nonhuman interests as human interests. I also establish the precautionary principle as a useful situational guideline for decision makers. Finally, I examine existing and potential applications of nanotechnology, including water purification, agriculture, mining, energy, and pollutant removal, from the perspective of weak anthropocentrism using the precautionary principle.

<b>Republicanismo y Ecología Política</b> <br>

In this work, is formulated a possible ideological hybridization between contemporary republicanism and political ecology. The proposal is an ecological republicanism or a republican ecologism, on condition that the republicanism is based in a weak anthropocentrism and the political ecology is also based in a weak biocentrism. According to this proposal, the political ecology expands the original orientation of republicanism (the equality), and the republicanism sutures one of the potential pathologies (authoritarian fisiocratism) of political ecology.

Article Review of Environmental Ethics and Weak Anthropocentrism, <em>Environmental Ethics</em>

Article Review of Environmental Ethics and Weak Anthropocentrism, <em>Environmental Ethics</em>

ESD through Technology Education: Contextualisation of Approaches

The importance of addressing education for sustainable development (ESD) through technology education has been argued by a number of researchers; it appears increasingly in curriculum document statements; and some resources have been developed for use by teachers. However, when the concept of sustainable development is discussed within technology education it is mainly focused on the ecological design of products with a major emphasis on limiting the environmental impacts of those products. This article examines the nature of sustainable development and argues for the basis of ESD in technology education. The ethics of weak anthropocentrism and a focus on the human condition are suggested as a guiding framework for the underlying philosophy of technology education. Value change and technical fix are proposed as interlinked approaches for the development of learning activities. The article proposes some applications of the above principles in technology education classrooms. Environmental and social emphases are identified as possible priorities within different contexts. The argument was supported by the UNEP analysis of challenges confronting countries internationally in terms of reducing per capita ecological footprint or increasing the human development index. Examples of classroom activities illustrate how the above differences could be addressed in the classroom.

Questioning technology's role in environmental ethics: weak anthropocentrism revisited

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.

Conceptualisation of technology education within the paradigm of sustainable development

This article addresses the issue of how sustainable development might be conceptualised and used to advance technology education practice. It is argued that a conceptualisation of sustainable development based on a combination of weak anthropocentrism and value based approaches within particular social, environmental and economic contexts provides the basis for establishing education for sustainable development (ESD) through technology education. It is argued that such an approach is in accord with the general push for a paradigm shift in curriculum development to meet future social needs. Moral values are proposed to be at the centre of teaching and learning in technology education. Examples of learning activities presented in the article illustrate the position and approach. A second issue addressed in the article concerns the role of teachers in the implementation of ESD. The argument advanced in the article, that this role is critical, is supported by the results of two research projects with in-service and pre-service teachers.