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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
1

Biocentric Theology: Christianity celebrating humans as an ephemeral part of life, not the centre of it

John, Jason Robert, jason@scotschurch.org.au January 2005 (has links)
When the Uniting Church formed in 1977, its Basis of Union envisaged a final reconciliation and renewal for all creation, not just humans. It did, nonetheless, reflect the anthropocentric assumptions of its day, as did other official documents released in the first decade of the Uniting Church’s life. Anthropocentrism assumes that human beings alone are created in the image of God, charged with dominion over Earth, and responsible for the fallenness of creation, though not necessarily through the actions of a literal Adam and Eve. This basic framework did not shift in the first decade, even though Earth began to be talked about not as an inanimate resource for human consumption, but something good and valuable in and of itself. In 1990 this anthropocentric paradigm began to be challenged, and during 2000-2002 two quite irreconcilable understandings of the relationship between God and Earth, and thus humans and other animals existed side by side in Uniting Church worship resources. Having listened carefully to the story of life as told by ecological and evolutionary scientists, I conclude that the traditional anthropocentric paradigm is no longer tenable. Instead I propose that all of life is the image of God, in its evolutionary past, ecological present and unknown future. All of life is in direct relationship with God, and exercises dominion of Earth. Evidence traditionally used as evidence of the fallenness of creation is instead affirmed as an essential part of life, though life on Earth has experienced a number of significant “falls” in biodiversity. Even the more biocentric thought in recent Uniting Church resources is inadequate, because its language implies that life is simple, static, benign, and to some extent designed by God. In order to be adequately consonant with the life sciences, theology must be able to accept that finitude (pain, suffering and death) is a good part of creation, for without it there could be no life. This is an emphasis of ecofeminism, which I extend to affirm not only individual death, but the extinction of whole species, including humans. I argue that the purpose of creation was not the evolution of humans, but to make possible God’s desire for richness of experience, primarily mediated through relationships. Whilst this idea is well established in process theology, it must be purged of its individualistic and consciousness-centric biases to be adequately consonant with the scientific story of life. The resulting biocentric paradigm has several implications for our understanding of Jesus. I argue that he offers salvation from the overwhelming fear of finitude, rather than finitude itself. Against the trend in ecotheology, I propose that this saving work is directed in the first instance to humans only. I tentatively propose that it is directed to only some humans. This, paradoxically, is more affirming of God’s relationship with the rest of creation than most ecotheology, which proclaims Jesus as a global or universal saviour. Salvation for some humans, and all non human creatures, happens only in a secondary sense, because this is the only sense in which they need saving. I then speculate on whether and how it might be possible for a Christian biocentric community to live out its salvation. Finally, I revisit the Basis of Union and argue that although the biocentric theology I have proposed goes well beyond the Basis, it is not at odds with the Basis’ directions and intentions. Biocentric theology is, rather, an extension of the trajectories already contained within the Basis, with its trust in the eventual reconciliation and renewal of all creation.
2

Towards a biocentric attitude in environmental education

Johansson, Ulrika January 2012 (has links)
The purpose of this study was to investigate young people’s environmental attitudes in India. The study had a special focus on the factor of exposure to nature and nature degradation in environmental attitudes formation. Attitudes are of a great importance in education. The investigation was conducted using a qualitative method based on observations and in depth interviews. The subjects were selected from a village in northern India and from Delhi, which is the capital of India. The subjects from the village area were exposed to nature and nature degradation in their daily lives and were expected to have biocentric or eco-centric environmental attitudes (to view humans as part of nature). In addition, Indian traditions and religions were expected to be more preserved in this area compared to Delhi. Hinduism, which is the dominant religion in India, is considered biocentric. In contrast, the subjects from Delhi were not exposed to nature and nature degradation daily and were expected to have anthropocentric or late anthropocentric environmental attitudes (to view humans as separated from nature). Also, these subjects were greatly influenced by industrialization and western influences. Western religions and cultures are considered anthropocentric. The results indicated a difference in environmental attitudes between the subjects in the village area who were exposed to nature and nature degradation and the subjects in Delhi, who were not. The subjects in the village area tended to have a biocentric or eco-centric view on nature and the subjects from Delhi tended to have a late anthropocentric view. This thesis argues for a biocentric view in environmental education and suggests establishing a positive relationship to nature as a part of environmental education, mainly through outdoor environmental education.
3

Anthropocentrism and Androcentrism : <em>An Ecofeminist Connection</em>

Pérez Marina, Daniel January 2009 (has links)
<p>The starting point of this paper is an ecofeminist claim, namely anthropocentrism has been androcentric. My purpose will be to discuss and explain this statement.</p>
4

Anthropocentrism and Androcentrism : An Ecofeminist Connection

Pérez Marina, Daniel January 2009 (has links)
The starting point of this paper is an ecofeminist claim, namely anthropocentrism has been androcentric. My purpose will be to discuss and explain this statement.
5

Confronting the Tree of Life: Three Court Cases in Modern American History

Gibson, Abraham Hill 05 June 2008 (has links)
Like few other concepts in the history of science, Darwinian evolution prompted humans to question their most basic assumptions about themselves. Among the theory's most controversial implications, the principle of common descent insisted that humans were kin to other species. As such, common descent challenged the previously unquestioned tradition of anthropocentrism, which held that humans were distinct from and superior to other species. In order to discern common descent's impact on anthropocentrism, I will examine three court cases from an eighty-year span of American history, where resistance to common descent was especially virulent. Courtrooms provided the nation's leading critics of common descent an arena in which to protest the theory's most egregious offenses. As common descent garnered increasing support from scientists and educators, however, anthropocentrists modified their position accordingly. Initially, they stigmatized monkeys and apes precisely because those animals were the most genealogically proximate to humans. As common descent became more accepted, however, this position became increasingly difficult to defend. Accordingly, many anthropocentrists abandoned their obsession with primates and instead engaged the entire tree of life, including its mysterious origin. By the turn of the millennium, even as some anthropocentrists increasingly accepted humanity's kinship to other species, many continued to cite human intelligence as legitimate grounds for anthropocentric behavior. Thus, while anthropocentrism survived the threat of common descent, it had to accommodate the Darwinian onslaught in order to do so. / Master of Arts
6

Myth, Mysticism and Morality in Russell Hoban's Later Fiction

Smith, Joan P. 10 1900 (has links)
This thesis considers the movement away from anthropocentrism towards mythocentrism in Russell Hoban's later fiction. An analysis of the nature and results of the juxtapositions of myth, science, collective history and personal crisis in the following novels exemplifies this, his essentially revisionist, philosophy: Riddley Walker(1980), Pilgermann(1983) and The Medusa Freguency(1987). In turn, these novels bring Celtic/Christian, Judea-Islamic and Greco-Roman myth to bear upon various rational scientific societies and characters. In all cases transcendent moments edify the principal characters, whilst alienating them from their societies; in some instances social harmony is restored. This multicultural comparison reveals in Hoban's method a growing concern for (collective and individual) moral and spiritual refinement. As the characters become less anthropocentric and more myth-centred, their transformations towards sexual maturity parallel similar changes in their attitude to myth. They move from destructive behaviour to creative. The observed spiritual growth, from fear and resignation, through faith and liberation, to baptised imagination, provides the structure for the analysis and interpretation of the three novels. / Thesis / Master of Arts (MA)
7

Aux frontières de l’anthropocentrisme : la présence animale dans les romans de Michel Houellebecq

Thorström, Tony January 2015 (has links)
This dissertation sets out to explore the animal presence in the novels of contemporary French writer Michel Houellebecq. Focusing on this often overlooked aspect in the growing number of publications dedicated to Houellebecq’s literary production, this study argues that the presence of animals is central to understanding how his novels are structured around borders between not only animals and humans but also between humans themselves. By pitting animals against humans the novels simultaneously show how these borders are created within the narratives only to be repeatedly broken down and/or transgressed. Whereas in previous research a posthumanvision in Houellebecq’s works has been largely attributed to the theme of a technological surpassing of the human, this study advances the idea that animals constitute an inherent part of Houellebecq’s questioning of an anthropocentric worldview. The first chapter of the thesis, which lays the foundation for the study, explores how descriptions structure two major ways in which animals are present: either as a backdrop setting where the characters, while trying to maintain the border between themselves and animals, are transformed into observers of animals in their natural habitat, or as metaphors used to describe appearances and seemingly unwanted personality traits of some of the characters. The second chapter expands on the idea of a frontier between animals and humans but contrary to the previous chapter it studies the porosity of these borders by showing how humans and animals are depicted and narrated in similar ways. Drawing on the theories of Giorgio Agamben, Dominique Lestel and Tristan Garcia the study concludes by proposing to read Houellebecq’s novels both as a form of life stories relating a common history between animals and humans and as an attempt to highlight the untenable project of maintaining an anthropocentric worldview.
8

Earth, air, fire and water : moral responsibility and the problem of global drug resistance

Knapp van Bogaert, Donna 03 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: In this dissertation, I grapple with the problem of global drug resistance and moral responsibility which, as far as I am aware, has so far not been presented as a topic of ethical inquiry. It represents a conundrum involving three major factors: microbial adaptation and change, human social factors and environmental changes. Drug resistance is a phenomenon in which certain microorganisms, when exposed to antimicrobial agents, may acquire the beneficial trait of drug resistance which ensures a better potential for their survival. The acquired trait of drug resistance I argue renders such microorganisms 'supra-natural '. Supra-natural is a term I coin for entities that have been imposed upon nature by human design; they do not follow the natural evolutionary processes of adaptation and change. Drug resistance is classified as an emerging infectious disease. Human social factors and environmental change (particularly population growth, density and consumerist practices) enhance the rise of emerging infectious diseases. Through such increasing destructive practices, stress is placed on the environment. Environmental stress facilitates the rise of new and old infectious diseases and the spread of drug resistant supra-natural microorganisms. Thus, our ability to treat successfully illnesses and injuries in humans, animals and plants is increasingly impaired. Morally, we are responsible for the problem of global drug resistance. Drug resistant microorganisms exist in nature and concerning this, we can do nothing. At best, we can only try to control the problem using prudential measures. The problem of global drug resistance represents both a biomedical ethical and an environmental ethical issue. Is there a way out of the human-nature debate? Through Bryan Norton's enlightened anthropocentrism, I identify the ways in which his thesis may be applied to the problem of human and environmental concerns and show its applicability in broadening the parameters of biomedical ethics education to include environmental concerns. Key words: biomedical ethics, environmental ethics, drug resistance, Supra-natural' microorganisms, ethics education, enlightened-anthropocentrism. / AFRIKAANSE OPSOMMING: In hierdie proefskrif bespreek ek die probleem van die verskynsel dat mikroorganismes op 'n globale skaal weerstand begin bied teen mediese middels (globale middel-weerstandigheid) en die morele verantwoordelikheid wat dit oproep - 'n probleem wat, na my beste wete, nog nooit aangebied is as 'n tema van etiesfilosofiese ondersoek nie. Dit verteenwoordig 'n kompleks van drie belangrike oorwegings: mikrobiese aanpassings en veranderinge, menslike sosiale faktore, en omgewingsveranderinge. Middel-weerstandigheid is 'n verskynsel waarin sekere mikro-organismes, wanneer hulle blootgestel word aan antimikrobiese agente, die (vir hulself) voordelige kenmerk kan bekom van weerstandigheid teen die middel; iets wat 'n beter potensiaal vir hul eie oorlewing verseker. Hierdie bekomde kenmerk (middel-weerstandigheid) maak, volgens my argument, sulke mikro-organismes 'supra-natuurlik'. Supra-natuurlik is 'n term wat ek munt vir entiteite wat aan die natuur blootgestel is as gevolg van menslike ontwerp; hulle volg nie die natuurlike evolusionêre prosesse van adaptasie en verandering nie. Middel-weerstandigheid word geklassifiseer as 'n opkomende aansteeklike siekte. Menslike sosiale faktore en omgewingsveranderinge (veral bevolkingsgroei, -digtheid and verbruikerspraktyke ) vergroot die opkoms van aansteeklike siektes. Deur sodanige toenemende destruktiewe praktyke word stres geplaas op die omgewing. Omgewingstres fasiliteer die opkoms van nuwe en ou aansteeklike siektes asook die verspreiding van weerstandige supra-natuurlike mikro-organismes. Ons vermoë om siektes en beserings van mense suksesvol te behandel, word gevolglik toenemend ondermyn. Moreel gesproke is ons verantwoordelik vir die probleem van globale middelweerstandigheid. Middel-weerstandige mikro-organismes bestaan in die natuur, en aan daardie feit as sodanig kan ons niks doen nie. Ons kan, ten beste, probeer om die probleem te beheer deur middel van verstandige maatreëls. Die probleem van globale middel-weerstandigheid verteenwoordig sowel 'n biomedies-etiese as 'n omgewingsetiese kwessie. Is daar 'n uitweg uit die mens-natuur debat? Ek identifiseer, met 'n beroep op Bryan Norton se swak antroposentrisme, maniere waarop sy tese toegepas sou kon word op die probleem van menslike en omgewingsoorgwegings Ek wys ook op die toepaslikheid daarvan vir die verbreding van die parameters van biomediese etiek-opvoeding ten einde omgewingsoorwegings deel van lg. te maak. Kembegrippe: biomediese etiek, omgewingsetiek, middel-weerstandigheid, 'Supra- . natuurlike' mikro-organismes, etiek-opvoeding, swak antroposentrisme.
9

Haren lever liksom mer än moroten : Sex gymnasieungdomars miljöetik analyseras med avseende på miljöetiska centrismer och omsorg som moraliskt motiv

Andersson, Kristin January 2006 (has links)
<p>Eftersom det inte finns något universellt rätt eller fel sätt att hantera jordens resurser så håller etiska frågor på att bli en allt viktigare del av diskussionen kring våra gemensamma tillgångar. Det övergripande syftet med uppsatsen är att undersöka och beskriva gymnasieungdomars etiska tankar kring människans förhållande till naturen. För analysen används två perspektiv som står i konflikt med varandra, nämligen de miljöetiska centrismerna och ekofeminismen, som kritiserar centrismtanken.</p><p>Sex gymnasieungdomar har intervjuats i grupper om tre angående sin syn på människans förhållande till naturen. Resultatet pekar på att elevernas miljöetik är mestadels antropocentrisk, med vissa inslag av djurrättsbiocentrism, och att de ser omsorg som ett moraliskt motiv.</p><p>I diskussionen problematiseras resultatet i förhållande till de två synsätten och kopplingar görs till den svenska samhällsdebatten, media och tecknad film. Slutsatsen är att omsorgsdimensionen bör stärkas i naturkunskapsundervisningen eftersom den idag är en outnyttjad resurs i fråga om att skapa engagemang för miljöfrågorna, men att man samtidigt inte får glömma bort att fakta utgör en viktig del av välgrundade beslut.</p> / <p>Solving environmental issues is not only a matter of good knowledge but also of ethics, since there is no absolute right or wrong in man’s way of handling nature. To be able to design a science education that meets governmental requirements and enables the students to participate in future environmental discussions it is important to be aware of their own ethic reflections. The over all aim of this study is to describe and survey the environmental ethics of students in the age of 16-19 years.</p><p>Six students at the age of 16-19 was interviewed concerning their opinion on man’s relationship to nature. The result shows that the environmental ethics of these students is mostly anthropocentric with a certain amount of animal rights biocentrism and that they consider care to be a moral reason.</p><p>The result is discussed in relation to the two different perspectives and the author makes connections to social debate, media and cartoons. The conclusion is that the perspective of care should receive more attention in science education. Care is today an unused resource of involvement to environmental issues. Finally the author pinpoints the fact that also good knowledge is absolutely necessary when making sensible decisions.</p>
10

Biology in Swedish Upper Secondary School : Does it Contribute to Ecocentrism?

Wedel, Elsa January 2019 (has links)
Environmental issues are increasingly on the agenda and education is recognised as an important part in turning the negative trend. Originally formulated in 1976, the intent of environmental education was toprotect the nature from human impact and to induce in students a sense of the natural worlds’ own values.However, this has come to change during the years and the focus now lies on the values that nature possess for humans, in the shape of education for sustainable development. Though creating a concern for the environmental issues, critics point out that the anthropocentric attitude is not as strongly committed to protecting the nature as the ecocentric attitudes are, and therefore suggest that ecocentrism should be included in the curriculums. Assuming that biology in Swedish upper secondary school is the only subject where such values may be considered this study examines whether there is a significant difference between students who undergo these classes and students who do not, in terms of their attitudes. The study was divided in two parts, where firstly a content analysis was performed to confirm that biology was indeed the only subject to include ecocentric values, and secondly a comparative study was performed with students (n=82) taking biology and students not taking biology in Swedish upper secondary school. The results imply that biology is unique in including ecocentric attitudes, however, not to the extent that was expected. Furthermore, the results reveal that there is no significant difference between students taking the biology classes and students who do not, implying that the subject biology is not successful in increasing students ecocentric attitudes.

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