By Rob Boddice
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Additional info for Anthropocentrism: Humans, Animals, Environments
Silverman suggests that his theological case study might serve as an example for those whose current conceptual powers lack reflexivity. Staying with the religious theme, Paula Young Lee escorts us on an architectural historical journey in which she argues that the model ‘house of the soul’, namely the human body, crafted by God, has been ‘Â�surreptitiously substituted’ for another body, that of the ‘monstrous introduction 15 animal’. She traces the process of substitution inside the Western rationalist tradition, positioning ‘current trends in architectural theory’ in relation to the latest work being carried out in post-humanist studies.
The animal rights movement only reformulates the human exceptionalism witnessed by the mass slaughter of animals; it does not, save for rhetorical overtures, contradict it. A major factor in this is 17 â•‡ It was precisely the glimpse into the amorality of nature that horrified the likes of Frances Power Cobbe, for example. She campaigned for animal welfare, principally against vivisection, on the basis of human eminence, and saw no contradiction in her continued consumption of flesh. 18 â•‡Richard W.
Berrey and G. , New York: Thomas Y. Crowell, 1962). 17 18 26 boria sax Humanity and Animals What is the opposite of ‘human being’? Though scientists may now classify humankind among the animals, we are still very far from having internalised that idea. To call somebody an ‘animal’ remains a way to deny that person’s humanity. Animals can serve as a contrast to human beings because they resemble us in a great many respects, but these similarities are often used to highlight an essential difference, which may be anything from a taboo against incest to speech.
Anthropocentrism: Humans, Animals, Environments by Rob Boddice