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Why ‘anthropocentrism’ is not anthropocentric
Dialectical Anthropology, 2014The term ‘anthropocentrism’ is widely used to indicate a key cause of environmental destruction. While this may be a reasonable first approximation, I argue that it conceals more fundamental causes, disguising the effects of those emergent properties of the industrialist system which not only devastate and commodify ‘external’ nature but also colonize ...
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Royal Institute of Philosophy Supplement, 2011
After the first wave of writings in environmental philosophy in the early 1970s, which were mostly critical of anthropocentrism, a new trend emerged which sought to humanise this subject, and to revive or vindicate anthropocentric stances. Only in this way, it was held, could environmental values become human values, and ecological movements manage to ...
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After the first wave of writings in environmental philosophy in the early 1970s, which were mostly critical of anthropocentrism, a new trend emerged which sought to humanise this subject, and to revive or vindicate anthropocentric stances. Only in this way, it was held, could environmental values become human values, and ecological movements manage to ...
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Anthropocentric Indirect Arguments and Anthropocentric Moral Attitudes
Ethics, Policy & Environment, 2014Anthropocentric indirect arguments (AIAs), which call for specific policies or actions because of human benefits that are correlated with but not caused by benefits to the environment, are gaining increasing traction with those who take a pragmatic approach to environmental protection. I contend that nonanthropocentrists might remain justifiably uneasy
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2015
Exclusive moral concern for human beings is often thought to be the ideological source of many contemporary environmental problems. So the development of a non-anthropocentric theory of intrinsic moral value, according to which at least some parts of the non-human world are morally considerable for their own sake, is often thought to be a defining ...
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Exclusive moral concern for human beings is often thought to be the ideological source of many contemporary environmental problems. So the development of a non-anthropocentric theory of intrinsic moral value, according to which at least some parts of the non-human world are morally considerable for their own sake, is often thought to be a defining ...
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Theology, 2009
Romans 8.19–23 and Colossians 1.15–20, in which the whole creation is bound up in the liberating and reconciling work of God, are the most cited Pauline texts in ecotheology. These texts can form a hermeneutical lens with which to begin the task of re-reading Pauline ethical themes, such as Christ's self-giving for others, to see if these may be ...
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Romans 8.19–23 and Colossians 1.15–20, in which the whole creation is bound up in the liberating and reconciling work of God, are the most cited Pauline texts in ecotheology. These texts can form a hermeneutical lens with which to begin the task of re-reading Pauline ethical themes, such as Christ's self-giving for others, to see if these may be ...
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Archaeological Dialogues, 1997
Before developing my comments on the Heidegger theme I would like to express my admiration for the project Julian Thomas presents in Time, culture and identity. With his point of departure in Heidegger's early reasonings, Thomas is underway on the important path of a deconstruction of the Cartesian/modern dichotomies between past-present, mind-body ...
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Before developing my comments on the Heidegger theme I would like to express my admiration for the project Julian Thomas presents in Time, culture and identity. With his point of departure in Heidegger's early reasonings, Thomas is underway on the important path of a deconstruction of the Cartesian/modern dichotomies between past-present, mind-body ...
openaire +1 more source