Quotes About Anthropocentrism

Antropocentrisme: de mens staat bovenaan in de evolutie, we zijn een geschikte maatstaf om het leven van andere dieren tegen af te zetten en de rechtmatige bezitter van al wat leeft.

We shall continue to have a worsening ecologic crisis until we reject the Christian axiom that nature has no reason for existence save to serve man.

Copenhagen interpretation Niels Bohr's combination of instrumentalism, anthropocentrism and studied ambiguity, used to avoid understanding quantum theory as being about reality.

It's a grand, luxurious act of self-deceit, an outright lie, that claim of Kant's: As far as nonhumans are concerned, we have no direct duties. All exists merely as means to an end. That end is man.

I discovered that I was not opposed to mankind but only to man-centeredness, anthropocentricity, the opinion that the world exists solely for the sake of man; not to science, which means simply knowledge, but to science misapplied, to the worship of technique and technology, and to that perversion of science properly called scientism; and not to civilization but to culture.

is "the denial of humanity's special status.

at a deeper level, our anthropocentrism manifests itself as a conviction that human beings somehow matter to the universe.

The trouble with human beings is not really that they love themselves too much; they ought to love themselves more. The trouble is simply that they don't love others enough. The End of Anthropocentrism?

I remember when I first encountered anthropocentrism. I was in primary school and, in preparation for our confirmation, the class was learning about the afterlife.

In the twentieth century nothing can better cure the anthropocentrism that is the author of all our ills than to cast ourselves into the physics of the infinitely large (or the infinitely small). By reading any text of popular science we quickly regain the sense of the absurd, but this time it is a sentiment that can be held in our hands, born of tangible, demonstrable, almost consoling things. We no longer believe because it is absurd: it is absurd because we must believe.

In the twentieth century nothing can better cure the anthropocentrism that is the author of all our ills than to cast ourselves into the physics of the infinitely large (or the infinitely small).

There is something in this Lametrie, a nice slip of our anthropocentrism. Why should Man be at the hub of all analogies? How would plants describe us, I wonder, what classification would they impose upon us? 'Described by a Plant' sounds like a good title to be used later. I feel we're being watched: by rubber plants, sparrow-grass, bonsai, small date palms, Chinese roses, geraniums and lemon trees. They keep an eye on us.

Man is a blind, witless, low brow, anthropocentric clod who inflicts lesions upon the earth.

Man, of all the animals, is probably the only one to regard himself as a great delicacy.

All of these things cater to our inborn stupidity, and our willingness to be persuaded against all the evidence that we are indeed the center of the universe and that everything is arranged with us in mind.

Animals... are there merely as a means to an end. That end is man.

The biggest enemy we face is anthropocentrism. This is that common attitude that everything on this Earth was put here for [human] use.

The obsession with putting ourselves at the centre of everything is the bane not only of theologians but also of zoologists.

Experiments with animals have long been handicapped by our anthropocentric attitude: We often test them in ways that work fine with humans but not so well with other species.

We shall continue to have a worsening ecologic crisis until we reject the Christian axiom that nature has no reason for existence save to serve man.

The impact over the following centuries of Copernicus' leap away from the prejudices of anthropocentrism was felt across the whole spectrum of human investigation. We began to appreciate our place in the Universe was by no means central. Indeed, in many respects, it appeared to be almost peripheral.

Even the simplest knowledge of the names and habits of flowers or trees starts this distinguishing or individuating process, and removes us a step from total reality towards anthropocentrism.