Anthropocentrism is the belief that value is focused on human beings and that all other beings are means to human ends. Related to anthropocentrism, humanism privileges the aim of improvement of human welfare. Humanism has underwritten efforts to expose social injustices and improve the welfare of all human beings. In relation to the environment, post-humanism can be defined by a number of characteristics. First, post-humanism exposes anthropocentrism as an attempt to ignore the behavior in which humans focus on themselves at the expanse of all other species. Second, post-humanism critiques exclusive moral focus on human inequalities in relation to environmental protection, emphasizing that inequality between species should remain within the scope of ethical consideration. Third, post-humanism exposes anthropocentrism as an inadequate basis for environmental action as it criticizes anthropocentrism as ethically wrong as well as pragmatically ineffective. https://onlinelibrary.wiley.com/doi/book/10.1002/9781118924396 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Anthropocentrism is the belief that value is human-centered and that all other beings are means to human ends. The Oxford English Dictionary defines anthropocentrism as “regarding humankind as the central or most important element of existence”. Anthropocentrism focuses on humanistic values as opposed to values found in non-human beings or ecosystems. With the popularization of the concept of ecosystem services, the idea of protecting the environment for the sake of human welfare is reflected in the SDGs. Within the SDGs, the instrumental use of the environment for the sake of alleviating poverty, combatting climate change, and addressing a range of other social and economic issues is promoted. Since the conception of the SDGs, there has been a discussion about anthropocentrism in ‘sustainable development’ (e.g., Kopnina 2016a and 2017, Strang 2017, Adelman 2018; Kotzé and French 2018) and how the SDGs can be antithetical to effective responses to sustainability challenges. The SDGs’ accent on economic growth and social equality as well as environmental protection actually result in ethical as well as practical paradoxes. While central to the SDG’s is ‘sustained and inclusive economic growth’ (UN 2015), the prioritization is on the economy, NOT the planet that nurtures both social and economic systems. Anthropocentrism, in this case, refers to the exclusive focus on short-term human benefits, whereas biodiversity loss is not considered a great moral wrong (Cafaro and Primack 2014). The three overarching anthropocentric SDG goals, economic growth, resilience, and inclusion, will be critically examined below and ways forward will be proposed. “This is a post-peer-review, pre-copyedit version of an article published in 'Encyclopedia of the UN Sustainable Development Goals. Life on Land'. The final authenticated version is available online at: https://doi.org/10.1007/978-3-319-71065-5_105-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Until the recent outbreak of the COVID-19 pandemic, the growth of tourism had confronted many destinations with policy decisions that had impacted regional ecosystems and the quality of life of their resident population. To counter the threats driven by dominant tourism growth models, a number of tourism scholars have called for revisiting the philosophical foundation upon which tourism activities are developed. Informed by debates in philosophy and the wider social sciences, including tourism scholarship, this conceptual paper, therefore, suggests an alternative governance paradigm for tourism destinations, which is articulated in four propositions that reflect a new materialist perspective. These propositions are a monist post-anthropocentric ontology, a participatory epistemology, resilient forms of tourism and participation as methodologies, and social eudaimonia as societal value. The core argument presented in this paper is that the Anthropocene requires tourism destinations to espouse alternative governance approaches drawing from ideas emerging from new materialist scholarship.
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The first part of this paper provides a series of conceptual critiques to illustrate how the recent move to inaugurate a “post-nature” world works to vindicate anthropocentric perspectives and a techno-managerial approach to the environmental crisis. We contend with this premise and suggest that troubling nature has profound implications for education. In the second part, we provide case studies from nature-based programs in The Netherlands and Canada to demonstrate how anthropocentric thinking can be reinscribed even as we work towards “sustainability”. Despite the tenacity of human hubris and the advent of the Anthropocene, we suggest these troubled times are also rich with emerging “post-anthropocentric” perspectives and practices. As such we offer “rewilding” as a means to think about education that moves beyond the romantic vestiges of “Nature” without lapsing into delusions of human exceptionalism. http://dx.doi.org/10.13135/2384-8677/2334 https://www.linkedin.com/in/helenkopnina/
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This article examines two areas of tension within environmental ethics literature and relates them to the case study of the animal representation in the Dutch media. On the one hand, there is a tension between those who propagate clear division between anthropocentric and non-anthropocentric views; on the other hand, there is a tension between the land ethics perspective and animal right proponents. This article examines the media representation of animals using content analysis, and links the findings back to the areas of tension within environmental ethics. The main findings indicate that the division between anthropocentric and ecocentric perspectives is still relevant for evaluating the human-animal relations, while the convergence of the land ethics and animal rights perspectives can be helpful in explaining why this division is relevant. This is a post-peer-review, pre-copyedit version of an article published in "Environmental Processes".The final authenticated version is available online at: https://doi.org/10.1007/s40710-014-0025-7 https://www.linkedin.com/in/helenkopnina/
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This chapter examines some of the challenges of unlearning anthropocentrism - i.e. the deep-seated cultural, psychological and enacted prejudices of human specialness - in nature-based early childhood education programs. We begin with a critical exploration of recent trends in environmental philosophy and the conservation sciences that seek to move beyond the so-called archaic notions of “wilderness” and “nature” towards more managerial models of human dominion over planetary “ecosystem services.” We suggest the trouble with these discursive moves is that they shirk from the courageous conversations required from environmental education in a time of ecological emergency. We conclude by drawing on research at nature-based schools in the Netherlands and Canada to illustrate the tenacity of anthropocentric “common-sense” and suggest the beginnings of pedagogy of childhoodnatures guided by notions of rewilding and ecological humility. https://doi.org/10.1007/978-3-319-51949-4_40-1 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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Stefan Bengtsson's commentary about policy hegemony discusses the alternative discourses of socialism, nationalism, and globalism. However, Stefan does not adequately demonstrate how these discourses can overcome the Dominant Western Worldview (DWW), which is imbued with anthropocentrism. It will be argued here that most policy choices promoting sustainability, and education for it, are made within a predetermined system in which the already limiting notion of environmental protection is highly contingent on human welfare. What would really contest the dominant assumptions of Vietnamese policy and, more specifically, education for sustainable development (ESD) is an alternative discourse that challenges the DWW. That alternative discourse embraces philosophical ecocentrism and practices of ecological justice between all species, and deep ecology theory - all perspectives fundamentally committed to environmental protection. https://doi.org/10.1080/00958964.2015.1048502 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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What does it mean to position anthropos in the center? Questioning anthropocentrism is far more than an academic exercise of debating the dominant cultural motif of placing humans at the center of material and ethical concerns. It is a fertile way of shifting the focus of attention away from the problem-symptoms of our time (be these symptoms as far-reaching as rapid climate change or as inconvenient as “just” jellyfish jamming the machine) to the investigation of root causes. And certainly the dominant beliefs, values, and attitudes guiding human action constitute a significant driver of the pressing problems of our day. https://doi.org/10.1007/s10624-014-9362-1 https://www.linkedin.com/in/helenkopnina/
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This entry begins by reviewing the definitions of “human”, “environment” and “dichotomy”, consequently turning to the debates concerning the human–environment relationship. Synthesizing various studies, the capability of advanced tool use; language, hyper-sociality, advanced cognition, morality, civilization, technology, and free will are supposed to be distinctly human. However, other studies describe how nonhuman organisms share these same abilities. The biophysical or natural environment is often associated with all living and non-living things that occur naturally. The environment also refers to ecosystems or habitats, including all living organisms or species. The concepts of the biophysical or natural environment are often opposed to the concepts of built or modified environment, which is artificial - constructed or influenced by humans. The built or modified environment typically refers to structures or spaces from gardens to car parks. Today, one of the central questions in regard to human-environment dichotomies centres around the concept of sustainability. https://onlinelibrary.wiley.com/doi/book/10.1002/9781118924396 LinkedIn: https://www.linkedin.com/in/helenkopnina/
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The Convention on Biodiversity has developed the concept of ‘ecosystem services’ and ‘natural resources’ in order to describe ways in which humans benefit from healthy ecosystems. Biodiversity, conceived through the economic approach, was recognized to be of great social and economic value to both present and future populations. According to its critics, the economic capture approach might be inadequate in addressing rapid biodiversity loss, since many non-human species do not have an economic value and there may thus be limited grounds for prohibiting or even restricting their destruction. This article aims to examine the concept of biodiversity through competing discourses of sustainability and to discuss the implications for education for sustainable development (ESD). https://doi.org/10.1177/0973408213495606 https://www.linkedin.com/in/helenkopnina/
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