Philosophy Dictionary of ArgumentsHome
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| Post-anthropocentrism: Post-anthropocentrism is a philosophical approach that rejects human superiority over other life forms and systems. It emphasizes the interconnectedness of humans, animals, technology, and the environment, challenging human-centered ethics and knowledge. It seeks to decenter the human in favor of more inclusive, ecological, and multispecies perspectives. See also Anthropocentrism._____________Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments. | |||
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Rosie Braidotti on Post-Anthropocentrism - Dictionary of Arguments
Braidotti I 55 Post-Anthropocentrism/Braidotti: Vitalist materialism is a concept that helps us make sense of [the] external dimension, which in fact enfolds within the subject as the internalized score of cosmic vibrations (Deleuze, 1992(1); Deleuze and Guattari, 1994(2)). >Gilles Deleuze, >Vitalism. Braidotti I 56 It also constitutes the core of a posthuman sensibility that aims at overcoming anthropocentrism. >Anthropocentrism. Braidotti I 57 (…) the issue of post-anthropocentrism enlists also science and technology studies, new media and digital culture, environmentalism and earth-sciences, bio-genetics, neuroscience and robotics, evolutionary theory, critical legal theory, primatology, animal rights and science fiction. >Neuroscience, >Science, >Technology, >Media, >Culture, >Environment, >Robots, >Evolution theory, >Critical theory. Braidotti I 58 Complexity: This high degree of trans-disciplinarity alone adds an extra layer of complexity to the issue. >Complexity. Subject/Braidotti: The key question for me is: what understandings of contemporary subjectivity and subject-formation are enabled by a post-anthropocentric approach? What comes after the anthropocentric subject? >Subjects, >Subjectivity. Braidotti I 60 Post-anthropocentrism is marked by the emergence of ‘the politics of life itself’ (Rose, 2007)(3). ‘Life’, far from being codified as the exclusive property or the unalienable right of one species, the human, over all others or of being sacralized as a pre-established given, is posited as process, interactive and open-ended. >Myth of the Given. This vitalist approach to living matter displaces the boundary between the portion of life - both organic and discursive - that has traditionally been reserved for anthropos, that is to say bios, and the wider scope of animal and non-human life, also known as zoe. Zoe as the dynamic, selforganizing structure of life itself (Braidotti 2006(4), 2011b(5)) stands for generative vitality. >Life. 1. Deleuze, Gilles. 1992. The Fold: Leibniz and the Baroque. Minneapolis, MN: University of Minnesota Press. 2. Deleuze, Gilles and Felix Guattari. 1994. What is Philosophy? New York: Columbia University Press. 3. Rose, Nicholas. 2007. The Politics of Life Itself: Biomedicine, Power and Subjectivity in the twentieth-first Century. Princeton, NJ: Princeton University Press. 4. Braidotti, Rosi. 2006. Transpositions: On Nomadic Ethics. Cambridge: Polity Press. 5. Braidotti, Rosi. 2011b. Nomadic Theory. The Portable Rosi Braidotti. New York: Columbia University Press._____________Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition. |
Braidotti I Rosie Braidotti The Posthuman Cambridge, UK: Polity Press 2013 |
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> Counter arguments in relation to Post-Anthropocentrism
