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1

On the Turn Towards Things in the Contemporary Humanities (Towards Non-anthropocentric History)

100%
Domanska E.
Roczniki Dziejów Społecznych i Gospodarczych
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2005
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vol. 65
7-23
EN
The article discusses the so-called turn towards things, which became apparent in British and American humanities at the end of the 1990s. Interest in things has a long tradition, but the research questions addressed to things as well as assorted approaches and methods of their analysis have undergone changes. By following the example of Bruno Latour, numerous present-day researchers indicate that things should not be treated as passive subjects, dependent upon people, but as legitimate members of the human and non-human community which, albeit deprived of intention and consciousness, do possess a specific agency. In analysing texts by Igor Kopytoff, Cornelius Holtorf and Andrew Jones, which constitute examples of a biographic approach towards things, the authoress demonstrates that it contains discernible features characteristic of traditional epistemology: a personification of things, which is an expression of anthropocentrism, together with genealogical and genetic thinking. The biographical approach, however, is accompanied by an interesting proposal of ascribing agency to things, i.e. the impact exerted by things upon the establishment and transformation of interpersonal relations. Generally speaking, the relation between things and people becomes redefined, and objects are granted the status of active participants in the life processes in which they not only exist, but also act. The thing appears to be 'relational', and prime research emphasis is placed on studying relations and not things as such. We are dealing, therefore, with thinking in the categories of differences between man and thing, although this is a hierarchic difference, in which man constitutes a point of reference and an exemplary way in which the thing should be perceived. The 'turn towards things' thus entails a certain paradox: on the one hand, the thing is conceived as 'the other' about which biographies are written, and hence is subjected to anthropomorphisation; on the other hand, 'spokesmen of the thing' seek possibilities for departing from the anthropocentric and personifying perception or one which treats things as fetishes.
2

LINGUOSTYLISTIC ASPECT OF THE INTERPRETATION OF EGOCENTRIC TEXT

80%
Goncharova E.
Stylistyka
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2005
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vol. 14
175-190
EN
The article presents a comparative scientific description of anthropocentrism and egocentrism which are regarded as factors in text formation, their logical relation being that of 'general' and 'particular'. The concept of 'egocentric text' is introduced and those linguostylistic units whose hierarchical interaction determines the structural, semantic and pragmatic features of the egocentric text in different spheres of communication are analyzed.
3

Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część pierwsza

80%
Ganowicz-Bączyk A.
Studia Ecologiae et Bioethicae
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2011
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vol. 9
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issue 1
9-27
EN
Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. The anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in the Modern European culture, when the culmination of this process is observed. Among the causes of the modern worldview one can mention e.g. the modern conception of science (worked out mainly by N. Copernicus, G. Galilei, G. Bruno, F. Bacon, I. Newton, R. Descartes), the technology development, as well as social, political and cultural changes. Both, geocentric and theocentric worldview were rejected. The secularization of European societies shifted man’s attitude not only towards God, but also is creation – nature. People began to treat nature as a challenge and material. God-Creator was replaced by man-designer. A new type of anthropocentrism appeared, which tried to find the answer to the fundamental questions in the human being himself. This resulted in the negation of a strict dependence of mankind on nature and in tendency to subordination nature to man. The cognition of nature served then as a mean for the sake of mankind only. Man was obliged even to dominate nature which was viewed as a complex of mathematical laws, a value-free mechanism determined by laws of nature. Contemporary view on nature and man was influenced also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).
4

Średniowieczne źródła antropocentryzmu

80%
Ganowicz-Bączyk A.
Studia Ecologiae et Bioethicae
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2011
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vol. 9
|
issue 3
21-34
EN
Anthropocentrism seems to be a key notion associated with the man-nature relation. Probably it is also the most controversial one in environmental ethics. The anthropocentric attitude is sometimes meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in the Medieval European culture. Cultural changes of the Middle Ages, under the influence of Christianity among others things, led to the revaluation of the ancient way of thinking. The next step towards anthropocentric attitude in philosophy was made: importance of the human individual increased, his needs and development became more vital than society as a whole. On the other hand, an essential aspect of medieval philosophy was rejecting the earthly world and turning to the transcendental one. One can distinguish three currents of medieval thought, which unlikely understood the meaning of the world and man as well as the way of cognition of the reality. These are mysticism, rationalism and empiricism. Mysticism negated both the value of nature and man as accidental entities. Nonetheless, it elevated man above other creatures. Rationalism assigned the man a central position in nature, for only human being among the accidental material entities is endowed with intellect and grace of faith., On the other hand, empiricism enhanced both the nature (as the subject of cognition and exploitation) and man (as a rational being, who has some extraordinary abilities to use environment to satisfy his needs). The process of drawing away from the holistic view on nature, of its desacralisation and of tending towards controlling it started just in the Middle Ages. In the following ages antiteleologism developed in philosophy, which contributed to the growth of mechanism and rejecting of the inherent value of nature in the Modern Times.
5

Wpływ nowożytnego antropocentryzmu na relację człowieka do przyrody. Część druga

80%
Ganowicz-Bączyk A.
Studia Ecologiae et Bioethicae
|
2011
|
vol. 9
|
issue 2
9-21
EN
Anthropocentrism seems to be a fundamental notion concerning the man-nature relation. The anthropocentric attitude is largely meant to be the main cause of the ecological crisis. One can distinguish at least several stages of the process, which led to this crisis, namely: stage of Magic and Myth, Ancient Times, Middle Ages and Modern Times. The aim of this article is to show the process of development of an anthropocentric thought in the Modern European culture, when the culmination of this process is observed. Among the causes of the modern worldview one can mention e.g. the modern conception of science, the technology development, as well as social, political and cultural changes. Contemporary view on nature and man was influenced not only by mechanistic and materialistic theories tending to subordinate nature to man (G. Bruno, F. Bacon, R. Descartes) but also by philosophical views which on the one hand excluded man from nature (I. Kant) and on the other made attempts to restore man to nature (J. J. Rousseau, F. W. J. Schelling).
6

BIOETIKA JAKO DISCIPLÍNA (NĚKOLIK POZNÁMEK K OTÁZCE STATUSU TOHOTO ODBORU)

80%
Jemelka P.
Filozofia (Philosophy)
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2007
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vol. 62
|
issue 3
186-190
EN
The basic question of the paper is the position of the bioethics theory among other theories. What is a bioethically coherent methodological point of view - anthropocentrism or biocentrism? Is this theory focused only on the human problems (medicine, law, human rights etc.)? The author tries to answer these questions.
7
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RECENTIVISTIC ANTHROPOLOGY

80%
Nierodka P.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2008
|
issue 9
119-128
EN
The article suggests that recentivism - a philosophical system created by Józef Banka - should be complemented by anthropological considerations. Separation of recentivistic anthropology is necessary because philosophy proposed by Józef Banka clearly fits in the current of anthropocentrism. Thus, it is necessary to analyze J. Banka's complete works and, following his reflection on man, to describe the frames of anthropology in the structure of recentivism.
8
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BREAKING AWAY FROM EGOCENTRISM. POST-HUMANISM AS A WAY OF CONTEMPLATING NON-HUMAN MATTERS ON STAGE

70%
Juráni M.
Slovenské divadlo (Slovak Theatre)
|
2020
|
vol. 68
|
issue 3
239 – 252
EN
Anthropocentrism is one of the key concepts associated with a broken relationship between humans, or human society, and the natural world. An excessive focus on the human is among the debated shortcomings that exacerbates environmental crises. In environmental humanities, it is especially addressed by environmental ethics. Anthropocentrism as a problem also steps into the expert debate on environmental or ecologically oriented theatre and performing arts. These media are historically understood as media focused on the human, human society, human relationships, events, and history. In the presented paper, some of the starting points of post-humanist philosophy that could enrich contemporary theories of theatre and performance art are considered, to help broaden their scope of attention to a group of specific works. These are various works of art confronting anthropocentrism, or using approaches that mediate non-anthropocentric and post-anthropocentric knowledge. From a theatrological point of view, they are identified in the framework of works which Hans-Thies Lehmann calls post-dramatic theatre, however, from the perspective of philosophy, they are in a certain relation with the essential ideas of post-humanism as defined by Francesca Ferrando and Rosi Braidotti, to give an example. The study’s ambition is to provide fertile ground for a continued and more thorough perspective of a group of works that fall under performing arts (drama, theatre play, performance art), which primarily deal with the relationship between the human and non-human nature and offer unconventional ways of representing non-human nature or reflections on the relationship between non-human nature and the human.
9

K OTÁZKE VPLYVU HANSA JONASA NA SÚČASNÚ ETIKU

70%
Smolková E.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 9
731 – 741
EN
This paper is dedicated to the 25th anniversary of the death of Hans Jonas. The article investigates ethical principles formulated by Jonas which still have influence on modern ethical thinking. The aim is to draw attention to his impact on current ethical conceptions and their principles, and to highlight the point that it was Jonas who enriched the idea of “purposes in themselves” through the principle of responsibility towards nature. Extending responsibility beyond the scope of human affairs is, in his view, good for humans, and therefore good in itself. According to Jonas we have an obligation to take on the role of a caretaker, and therefore the care of nature must be part of the values and ethical principles. Jonas drew attention to the limits of anthropological ethics and to the need to take into account the external conditions of human life. He pointed out the necessity to consider the future of human existence, thus diverging significantly from the contemporary understanding of human rights and obligations, creating prerequisites for the emergence of environmental ethics as science. The conclusion of the study evaluates the significance of the work of Hans Jonas and outlines how the extension of moral rights has influenced the ethical relationship of a contemporary man to “the whole of things.”
10
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BEHIND THE CURTAIN OF PHYLOGENY: FROM THE THEATRICAL ANTHROPOCENTRISM TO INTERSPECIES APPRECIATION

61%
Motal J.
Slovenské divadlo (Slovak Theatre)
|
2019
|
vol. 67
|
issue 3
240 - 257
EN
The theoretical essay discusses the horizontal (cultural) and the vertical (speciesism) dominance of theatre studies, i.e. its Eurocentrism and anthropocentrism. In the context of the global environmental crisis, the essay presents a critique of the field in question and suggests a benchmark of ecological relevance (Glen Love). The fallacies prevailing in theatre scholarship – especially those implicated by the current popularity of the concept of theatricality (Theatralität) and the usage of the term “theatre” to explain other cultures’ phenomena – are shown, and the arguments for transgressing speciesism (Peter Singer) in theatre are presented (animal’s mimesis, mirror neurons, theory of mind, zoosemiotics). Physiological faculties which make Homo sapiens able to perform and understand theatre are discussed in phylogenetic scope, and the interspecies continuity (homology, Ernst Haeckel) is presented as an unconscious archetypal heritage (Carl Gustav Jung, Anthony Stevens). The author argues that a revitalization of catharsis is necessary. The new formulation of the term based on interspecies empathy (Frans de Waal) should extend the boundaries of a community to include non-human individuals. The article concludes that theatre studies should contribute to the reintegration of humans to the wider environmental landscape. Possible ways how to achieve this are discussed.
11
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SOCIAL PHILOSOPHY AND THE RUSSIAN THOUGHT. THE (RE)CONSTRUCTION OF THE IDEA

61%
Bohun M.
Annales Scientia Politica
|
2016
|
vol. 5
|
issue 1
32 – 41
EN
This paper analyses Georgian national identity from the position of liberal and constructivist approaches to international relations theory. Based on this theoretical framework, the aim of this text is to contribute to our understanding of how the European vector of Georgian national identity is constructed and how it impacts upon the pro-Western discourse of Georgian foreign policy. The research was conducted through an analysis of the academic literature supplemented by public opinion surveys in Georgia and the interviews with a Georgian academics and members of civil society, carried out in June and July 2015.
12

FREEDOM IN THE ANTHROPOCENE: BRINGING POLITICAL PHILOSOPHY TO GLOBAL ENVIRONMENTAL PROBLEMS

61%
Coeckelbergh M.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue suppl.
52 – 61
EN
In order to address the current global challenges, including climate change, it is helpful to connect environmental and technology ethics, and bring in political philosophy. After briefly exploring some relations between AI and climate change, this essay draws on my recent work – in particular the book Green Leviathan or the Poetics of Political Liberty – to discuss the topic of political freedom in the light of climate change and AI in the Anthropocene. Starting from the need for changing human behaviour into more climate and environmentally friendly directions, it discusses nudging and climate change, warns for the danger of green authoritarianism, and, inspired by the capabilities approach and critical theory, explores notions of freedom that go beyond the libertarianism authoritarianism dilemma. This leads to a consideration of more relational notions of freedom that link freedom to justice and human flourishing and to a brief reflection on anthropocentrism and the modern focus on control.
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