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Humans, Animals, Environments
Editor: Rob Boddice
Anthropocentrism is a charge of human chauvinism and an acknowledgement of human ontological boundaries. Anthropocentrism has provided order and structure to humans’ understanding of the world, while unavoidably expressing the limits of that understanding. This collection explores the assumptions behind the label ‘anthropocentrism’, critically enquiring into the meaning of ‘human’. It addresses the epistemological and ontological problems of charges of anthropocentrism, questioning whether all human views are inherently anthropocentric. In addition, it examines the potential scope for objective, empathetic, relational, or ‘other’ views that trump anthropocentrism. With a principal focus on ethical questions concerning animals, the environment and the social, the essays ultimately cohere around the question of the non-human, be it animal, ecosystem, god, or machine.
Author: Mai Kuha

© Koninklijke Brill NV, Leiden, 2011 DOI: 10.1163/156853011X545501 Society & Animals 19 (2011) 1-21 Degrees of Anthropocentrism in Accounts of Wildlife-Vehicle Collisions Mai Kuha Ball State University Abstract An investigation of language use in news stories about

In: Society & Animals

Abstract: Defined as the taking of humankind, rather than of either God or animals, as the most important element of existence, anthropocentrism has been buttressed by religious concepts, such as those of imago dei and incarnation. There are, however, an increasing number of theologians who

In the question of the relationship between human beings and nature, there are various positions, which depend on how the significance of human beings (Humankind) is assessed. The approach of anthropocentrism focuses on the perspective and interests of human beings, not uncommonly in the

Author: Krötke, Wolf

[German Version] I. Fundamental Theology. – II. Dogmatics The term anthropocentrism, which originated in theology and philosophy in the second half of the 19th century, designates first of all concentration on human experience as the way to reality in general, as opposed to the “geocentric

In: Religion Past and Present Online

than non-human animals possess the property. In addition, she found that 5- to 7-year-old children were more likely to project properties from humans to other mammals than from dogs to other mammals. Evidence for anthropocentrism was not present in 10-year-olds. Based on these findings, Carey suggested

In: Journal of Cognition and Culture