Personhood: An emergent view from Africa and the West.

African understandings of personhood are complex, with different accounts emphasizing distinct aspects of what it means to be a person. Some accounts stress excellence of character and performing well in social roles and relationships, while others focus on innate moral qualities of individuals independent of their conduct and character. This paper sheds new light on these twin aspects of personhood. It proposes a way to navigate these dual features by bringing African and Western personhood into conversation, building on the strengths of each approach, and developing a new view of personhood that we call, Emergent Personhood. Section 1 introduces diverse approaches to personhood within African thought. Section 2 compares African and Western approaches. Section 3 evaluates advantages and disadvantages of each and identifies conditions that any account of personhood must meet to leverage the advantages and avoid the disadvantages identified. Section 4 introduces Emergent Personhood, which meets these conditions. Section 5 concludes that expanding the conversation about personhood across cultures enriches an ongoing conversation about what it means to be a person.

Learning to Live with Strange Error: Beyond Trustworthiness in Artificial Intelligence Ethics.

Position papers on artificial intelligence (AI) ethics are often framed as attempts to work out technical and regulatory strategies for attaining what is commonly called trustworthy AI. In such papers, the technical and regulatory strategies are frequently analyzed in detail, but the concept of trustworthy AI is not. As a result, it remains unclear. This paper lays out a variety of possible interpretations of the concept and concludes that none of them is appropriate. The central problem is that, by framing the ethics of AI in terms of trustworthiness, we reinforce unjustified anthropocentric assumptions that stand in the way of clear analysis. Furthermore, even if we insist on a purely epistemic interpretation of the concept, according to which trustworthiness just means measurable reliability, it turns out that the analysis will, nevertheless, suffer from a subtle form of anthropocentrism. The paper goes on to develop the concept of strange error, which serves both to sharpen the initial diagnosis of the inadequacy of trustworthy AI and to articulate the novel epistemological situation created by the use of AI. The paper concludes with a discussion of how strange error puts pressure on standard practices of assessing moral culpability, particularly in the context of medicine.

New Ecological Paradigm and third culture kids: Multicultural identity configurations, global mindset and values as predictors of environmental worldviews.

Ecological degradation threatens human survival, increasing the need to understand factors related to pro-environmental attitudes and worldviews. In a globalising world, new paradigms arise as central to social sciences, including the New Ecological Paradigm (NEP) and the multicultural identities of individuals raised between the cultures, third culture kids (TCKs). NEP is an ecocentric perspective that stresses the interdependence between nature and humans, opposite to anthropocentrism. TCKs' exposure to cultural diversity during developmental years might support global issues engagement and ecocentric worldviews. The present study focused on non-Western TCKs (N = 399; mean age 21 years), aiming to explore whether multicultural identity configurations (integration, categorisation, compartmentalisation), values dimensions (self-transcendence, openness and conservation) and global mindset predicted ecocentric and anthropocentric worldviews. The results demonstrated that TCKs were ecocentrically inclined. The path model revealed that ecocentrism could be directly positively predicted by integrated multicultural identity, self-transcendence and a global mindset. Anthropocentrism was predicted by multicultural identity categorisation and conservation values. Also, values of self-transcendence and openness buffered the impact of compartmentalisation and categorisation on ecocentrism and anthropocentrism. This study set innovative directions in multiculturism and environmentalism discourse through understanding a multicultural identity's relationships with pro-environmental attitudes.

Intuitive biological thinking in Chinese 8th graders.

People spontaneously engage in systematic ways of thinking about biology such as human exceptionalism (the tendency of viewing human species as separate from nonhuman species), essentialism (the tendency of assuming category membership as determined by an underlying essence), and teleology (the tendency of seeing purpose as the cause). However, with the majority of past research drawn on Western samples, little is known about whether various types of intuitive biological thinking apply to non-Western contexts. To better understand the nature and cultural prevalence of intuitive biological thinking, we measured essentialist, teleological, and human exceptionalist thinking in a group of Chinese 8th graders. Results demonstrated the presence of all three types of intuitive biological thinking in Chinese middle schoolers, and comparisons with previously published data on U.S. 8th graders showed consistently less human exceptionalism and slightly higher essentialist thinking in China. As such, the current results highlight the prevalence of intuitive biological thinking in an East Asian sample while addressing the potential role of cultural inputs in shaping the way such thinking manifests.

Ecocentrism and Biosphere Life Extension.

The biosphere represents the global sum of all ecosystems. According to a prominent view in environmental ethics, ecocentrism, these ecosystems matter for their own sake, and not only because they contribute to human ends. As such, some ecocentrists are critical of the modern industrial civilization, and a few even argue that an irreversible collapse of the modern industrial civilization would be a good thing. However, taking a longer view and considering the eventual destruction of the biosphere by astronomical processes, we argue that humans, a species with considerable technological know-how and industrial capacity could intervene to extend the lifespan of Earth's biosphere, perhaps by several billion years. We argue that human civilization, despite its flaws and harmful impacts on many ecosystems, is the biosphere's best hope of avoiding premature destruction. We argue that proponents of ecocentrism, even those who wholly disregard anthropocentric values, have a strong moral reason preserve the modern industrial civilization, for as long as needed to ensure biosphere survival.

Nonhuman Value: A Survey of the Intrinsic Valuation of Natural and Artificial Nonhuman Entities.

To be intrinsically valuable means to be valuable for its own sake. Moral philosophy is often ethically anthropocentric, meaning that it locates intrinsic value within humans. This paper rejects ethical anthropocentrism and asks, in what ways might nonhumans be intrinsically valuable? The paper answers this question with a wide-ranging survey of theories of nonhuman intrinsic value. The survey includes both moral subjects and moral objects, and both natural and artificial nonhumans. Literatures from environmental ethics, philosophy of technology, philosophy of art, moral psychology, and related fields are reviewed, and gaps in these literatures are identified. Although the gaps are significant and much work remains to be done, the survey nonetheless demonstrates that those who reject ethical anthropocentrism have considerable resources available to develop their moral views. Given the many very high-stakes issues involving both natural and artificial nonhumans, and the sensitivity of these issues to how nonhumans are intrinsically valued, this is a vital project to pursue.

Can nurses in clinical practice ascribe responsibility to intelligent robots?

BACKGROUND: The twenty first- century marked the exponential growth in the use of intelligent robots and artificial intelligent in nursing compared to the previous decades. To the best of our knowledge, this article is first in responding to question, "Can nurses in clinical practice ascribe responsibility to intelligent robots and artificial intelligence when they commit errors?". PURPOSE: The objective of this article is to present two worldviews (anthropocentrism and biocentrism) in responding to the question at hand chosen based on the roles of the entities involved in the use of intelligent robots and artificial intelligence in nursing. METHODS: The development of this article was motivated by the immense discoveries, the current landscape, and nurses' role in relation to advanced technologies in healthcare. The paper begins the discussion by situating the use of intelligent robots and artificial intelligence in nursing and healthcare and presenting its ethical and moral implications. Then, we presented the two worldviews: anthropocentrism and biocentrism which are used to respond to the task at hand. RESULTS: Anthropocentrism puts humans in the center in terms of moral standing and thus responsibility rests on them alone. Biocentrism declares that all creations deserve moral consideration and thus responsibility is equally allocated to all entities. Within these two worldviews, consensus development was offered to resolve these issues. Consensus provides clarity and democracy between and among the societies. CONCLUSIONS: The findings of this article can be basis in (1) instituting mechanisms of robust peer review and a rigorous series of simulation before adopting or implementing intelligent robots and artificial intelligence in clinical practice; (2) education and training of highly specialized nurse practitioners who can be focal persons in responding to ethical and moral issues with regard to these advanced technologies; and (3) harmonization of robotics research, manufacturing, and clinical practice.

The End of the World As We Have Known It? An Introduction to Collapsology.

Human-induced climate change is fast becoming a climate emergency as we near an irreversible point of no return. In our anthropocentric quest to have dominion over all the earth, we are putting all of life at risk, including human life and civilization. The introduction of collapsology serves as a reality check for better understanding the severity and urgency of the present crisis. Moreover, because of the deleterious effects of environmental racism and classism, there can be no climate justice without racial justice as well. It is hoped that in the end there will emerge a more informed pastoral theology and, by extension, a more informed pastoral and spiritual care, guided by the findings of climate science.

Ethics and biodiversity offsetting.

Biodiversity offsetting is an increasingly applied tool aiming to compensate for environmental damage caused by exploitation projects. Critics, however, raise concerns over the purported effectiveness of offsetting and question the ethical underpinnings and implications of offsetting. These ethical dimensions have largely been overlooked in research, which may lead to offsetting systems that fail to respect the values intended to be safeguarded. To address these dimensions, 5 ethical objections in the scientific literature were identified: offsetting violates nature's intrinsic value; losses of nature cannot be compensated for by human interventions; too little is known to make adequate trades; offsetting impedes virtuous dispositions toward nature; and offsetting has negative justice implications. We examined these objections and arguments against them based on the ethical concepts of intrinsic and instrumental values, anthropocentrism, nonanthropocentrism, and deontological, consequentialist, and virtue-ethical paradigms. Both nonanthropocentric and anthropocentric concerns were expressed in deontological, consequential, and virtue-ethical framings. Objections mostly had a deontological or virtue-ethical basis, whereas counterarguments were based on consequential reasoning, but common ground in practice is often conceivable. Based on our findings, we formulated 10 recommendations for policy makers and 5 questions for practitioners to consider. We propose, for example, that policy makers clarify aims, legislate on no-go areas, and govern the use of multipliers. We suggest that practitioners consider, for instance, how to improve case-specific knowledge and promote learning and stakeholder engagement. We hope these recommendations and questions will encourage further discussion of the ethics of biodiversity offsets and ultimately strengthen the respect for biodiversity and human-welfare values at stake in offsetting projects.

Ética y Compensación de Biodiversidad Resumen La compensación de la biodiversidad es una herramienta que cada vez se aplica más a la búsqueda de la remuneración por el daño ambiental causado por proyectos de explotación. Sin embargo, hay quienes la critican basándose en la presunta efectividad de las compensaciones y cuestionan los sustentos éticos y las implicaciones de las compensaciones. Estas dimensiones éticas han sido ignoradas en la investigación, lo cual puede resultar en sistemas que no respetan los valores que se pretende salvaguardar. Para resolver estas dimensiones identificamos cinco objeciones éticas en la literatura: las compensaciones violan el valor intrínseco de la naturaleza; las pérdidas de la naturaleza no pueden compensarse mediante intervenciones humanas; se conoce muy poco para realizar intercambios adecuados; las compensaciones impiden las disposiciones virtuosas hacia la naturaleza; y las compensaciones tienen implicaciones de justicia negativa. Analizamos estas objeciones y los argumentos en su contra basados en los conceptos éticos de los valores intrínsecos e instrumentales, el antropocentrismo, el no antropocentrismo y los paradigmas deontológico, consecuencialista y de virtud ética. Tanto las preocupaciones antropocéntricas como las no antropocéntricas se expresaron mediante encuadres deontológicos, consecuencialistas y de virtud ética. Las objeciones principalmente tuvieron una base deontológica o de virtud ética, mientras que los contraargumentos estuvieron basados en el razonamiento consecuencial pero los puntos de coincidencia en la práctica con frecuencia son concebibles. Con base en nuestros hallazgos formulamos diez recomendaciones para los formuladores de políticas y cinco preguntas para los practicantes de la conservación para que las tomen a consideración. Por ejemplo, proponemos que los formuladores de políticas clarifiquen los objetivos, legislen las áreas prohibidas y determinen el uso de multiplicadores. Sugerimos que los practicantes consideren cómo mejorar el conocimiento específico por caso y promover el aprendizaje y la participación de los actores sociales. Esperamos que estas recomendaciones y preguntas fomenten una mayor discusión sobre la ética de las compensaciones de biodiversidad y, finalmente, fortalezcan el respeto por la biodiversidad y los valores de bienestar humano en juego en los proyectos de compensaciones.

Death is common, so is understanding it: the concept of death in other species.

Comparative thanatologists study the responses to the dead and the dying in nonhuman animals. Despite the wide variety of thanatological behaviours that have been documented in several different species, comparative thanatologists assume that the concept of death (CoD) is very difficult to acquire and will be a rare cognitive feat once we move past the human species. In this paper, we argue that this assumption is based on two forms of anthropocentrism: (1) an intellectual anthropocentrism, which leads to an over-intellectualisation of the CoD, and (2) an emotional anthropocentrism, which yields an excessive focus on grief as a reaction to death. Contrary to what these two forms of anthropocentrism suggest, we argue that the CoD requires relatively little cognitive complexity and that it can emerge independently from mourning behaviour. Moreover, if we turn towards the natural world, we can see that the minimal cognitive requirements for a CoD are in fact met by many nonhuman species and there are multiple learning pathways and opportunities for animals in the wild to develop a CoD. This allows us to conclude that the CoD will be relatively easy to acquire and, so, we can expect it to be fairly common in nature.

The need for ecocentrism in biodiversity conservation.

Over the past 5 decades, scientists have been documenting negative anthropogenic environmental change, expressing increasing alarm, and urging dramatic socioecological transformation in response. A host of international meetings have been held, but the erosion of biological diversity continues to accelerate. Why, then, has no effective political action been taken? We contend that part of the answer may lie in the anthropocentric ethical premises and moral rhetoric typically deployed in the cause of conservation. We further argue that it is essential to advance moral arguments for biodiversity conservation that are not just based on perceived human interests but on ecocentric values, namely, convictions that species and ecosystems have value and interests that should be respected regardless of whether they serve human needs and aspirations. A broader array of moral rationales for biodiversity conservation, we conclude, would be more likely to lead to effective plans, adopted and enforced by governments, designed to conserve biological diversity. A good place to start in this regard would be to explicitly incorporate ecocentric values into the recommendations that will be made at the conclusion of the 15th meeting of the parties to the Convention on Biological Diversity, scheduled to be held in October 2020.

La Necesidad del Ecocentrismo en la Conservación de la Biodiversidad Resumen Durante las últimas cinco décadas, los científicos han estado documentando el cambio ambiental negativo causado por la actividad humana, expresando cada vez una mayor alarma e insistiendo por una transformación socio-ecológica dramática como respuesta. Se han realizado un número de reuniones internacionales pero la erosión de la diversidad biológica se sigue acelerando. Entonces, ¿por qué no se han tomado acciones políticas efectivas? Sostenemos que parte de la respuesta a esta pregunta puede estar en las premisas éticas antropocéntricas y en la retórica moral que típicamente se despliega para la causa de la conservación. Además, argumentamos que es esencial promover argumentos morales para la conservación de la biodiversidad que no estén solamente basados en los intereses humanos percibidos sino en los valores ecocéntricos, principalmente la convicción de que las especies y los ecosistemas tienen valor e intereses que deberían respetarse sin importar si sirven a las necesidades y aspiraciones humanas. Concluimos que un conjunto más amplio de justificaciones morales para la conservación de la biodiversidad tendría mayor probabilidad de guiar planes efectivos, adoptados y aplicados por los gobiernos, diseñados para conservar la diversidad biológica. Un buen punto de partida al respecto sería la incorporación explícita de los valores ecocéntricos dentro de las recomendaciones que se harán al concluir la decimoquinta reunión de las partes que forman al Convenio sobre la Diversidad Biológica, programada para octubre 2020.

Neanderthals as familiar strangers and the human spark: How the 'golden years' of Neanderthal research reopen the question of human uniqueness.

During the past decades, our image of Homo neanderthalensis has changed dramatically. Initially, Neanderthals were seen as primitive brutes. Increasingly, however, Neanderthals are regarded as basically human. New discoveries and technologies have led to an avalanche of data, and as a result of that it becomes increasingly difficult to pinpoint what the difference between modern humans and Neanderthals really is. And yet, the persistent quest for a minimal difference which separates them from us is still noticeable in Neanderthal research. Neanderthal discourse is a vantage point from which the logic of 'us' versus 'other' is critically reconsidered. Studying contemporary academic literature and science autobiographies from an oblique perspective, focusing not on Neanderthals as objects, but on the dynamics of interaction between Neanderthal researchers and their finds, basic convictions at work in this type of research are retrieved. What is at issue is not the actual distinction between modern humans and Neanderthals (which is continuously being redefined), but rather the dualistic construction of human and nonhuman. Neanderthal understanding is affected by the desire to safeguard human uniqueness. The overall trend is to identify the human mark or spark, which defines us as favoured 'winners'. The paradoxes emerging in contemporary Neanderthal discourse are symptomatic of the fact that a dualistic style of thinking is no longer tenable.

Intuitive biological thought: Developmental changes and effects of biology education in late adolescence.

A large body of cognitive research has shown that people intuitively and effortlessly reason about the biological world in complex and systematic ways. We addressed two questions about the nature of intuitive biological reasoning: How does intuitive biological thinking change during adolescence and early adulthood? How does increasing biology education influence intuitive biological thinking? To do so, we developed a battery of measures to systematically test three components of intuitive biological thought: anthropocentric thinking, teleological thinking and essentialist thinking, and tested 8th graders and university students (both biology majors, and non-biology majors). Results reveal clear evidence of persistent intuitive reasoning among all populations studied, consistent but surprisingly small differences between 8th graders and college students on measures of intuitive biological thought, and consistent but again surprisingly small influence of increasing biology education on intuitive biological reasoning. Results speak to the persistence of intuitive reasoning, the importance of taking intuitive knowledge into account in science classrooms, and the necessity of interdisciplinary research to advance biology education. Further studies are necessary to investigate how cultural context and continued acquisition of expertise impact intuitive biology thinking.

Social acceptability of phytoremediation: The role of risk and values.

A former gas production site that was converted to a public park was chosen as the research location for the present study. Some of the contaminants at the site have been remediated; however, much of the soil is still contaminated with polycyclic aromatic hydrocarbons (PAHs). PAHs are toxic pollutants that have been shown to have numerous negative health effects. The primary form of remediation at the site has been capping, which is usually considered a temporary remediation strategy since it does not remove contaminants from the site but simply covers them, and this requires repeated re-capping efforts. Endophyte-assisted phytoremediation using willow shrubs is an alternative remediation strategy that could improve soil quality and permanently reduce contaminant levels in the soil. The goal of the present study was to explore the social acceptability of utilizing phytoremediation strategies. Surveys were used to explore public perceptions of the park and of using phytoremediation to clean up existing contamination. Results indicated a high level of social acceptability of phytoremediation at the park. Additionally, ecocentrism was shown to be a significant predictor of phytoremediation acceptability. Risk and anthropocentrism were not significant predictors of acceptability. Results suggest that messages intended to encourage the use and acceptability of phytoremediation should focus on the environmental benefits of phytoremediation.

Why Brains Are Not Computers, Why Behaviorism Is Not Satanism, and Why Dolphins Are Not Aquatic Apes.

Modern psychology has, to all intents and purposes, become synonymous with cognitive psychology, with an emphasis on the idea that the brain is a form of computer, whose job is to take in sensory input, process information, and produce motor output. This places the brain at a remove from both the body and environment and denies the intimate connection that exists between them. As a result, a great injustice is done to both human and nonhuman animals: On the one hand, we fail to recognize the distinctive nature of nonhuman cognition, and on the other hand, we continue to promote a somewhat misleading view of human psychological capacities. Here, I suggest a more mutualistic, embodied, enactive view might allow us to ask more interesting questions about how animals of all kinds come to know their worlds, in ways that avoid the (inevitable) anthropocentric baggage of the cognitivist viewpoint.

Evaluating whether nature's intrinsic value is an axiom of or anathema to conservation.

That at least some aspects of nature possess intrinsic value is considered by some an axiom of conservation. Others consider nature's intrinsic value superfluous or anathema. This range of views among mainstream conservation professionals potentially threatens the foundation of conservation. One challenge in resolving this disparity is that disparaging portrayals of nature's intrinsic value appear rooted in misconceptions and unfounded presumptions about what it means to acknowledge nature's intrinsic value. That acknowledgment has been characterized as vacuous, misanthropic, of little practical consequence to conservation, adequately accommodated by economic valuation, and not widely accepted in society. We reviewed the philosophical basis for nature's intrinsic value and the implications for acknowledging that value. Our analysis is rooted to the notion that when something possesses intrinsic value it deserves to be treated with respect for what it is, with concern for its welfare or in a just manner. From this basis, one can only conclude that nature's intrinsic value is not a vacuous concept or adequately accommodated by economic valuation. Acknowledging nature's intrinsic value is not misanthropic because concern for nature's welfare (aside from its influence on human welfare) does not in any way preclude also being concerned for human welfare. The practical import of acknowledging nature's intrinsic value rises from recognizing all the objects of conservation concern (e.g., many endangered species) that offer little benefit to human welfare. Sociological and cultural evidence indicates the belief that at least some elements of nature possess intrinsic value is widespread in society. Our reasoning suggests the appropriateness of rejecting the assertion that nature's intrinsic value is anathema to conservation and accepting its role as an axiom.

Beliefs and environmental behavior: the moderating effect of emotional intelligence.

Recent decades have seen a proliferation of studies aiming to explain how pro-environmental behavior is shaped by attitudes, values and beliefs. In this study, we have included an aspect in our analysis that has been rarely touched upon until now, that is, the intelligent use of emotions as a possible component of pro-environmental behavior. We applied the Trait Meta Mood Scale-24 (TMMS-24) and the New Environmental Paradigm scale to a sample of 184 male and female undergraduate students. We also carried out correlation and hierarchical regression analyses of blocks. The results show the interaction effects of the system of environmental beliefs and the dimensions of emotional intelligence on glass recycling attitudes, intentions and behavior. The results are discussed from the perspective of research on how the management of emotions guides thought and behavior.

Anthropocentrism, Natural Harmony, Sentience and Animal Rights: Are We Allowed to Use Animals for Our Own Purposes?

Taking a cue from J.W. Yates' recent work on animal sentience published in this journal, which explores the field and categorizes it as a harmony with nature and a recognition of its values, inferring that the inclusion of animals in the sphere of objective rights is the obligatory step for a real sustainability in all human activities, this opinion paper seeks to challenge some of the claims made in the article and present an alternative perspective on sentience and animal rights. Preliminarily, I propose a semantic word-washing and the use of more precise terms instead of not well-defined ones such as "harmony" in relation to nature and "sentience" in relation to animals, and I affirm that there can be only one point of view, however rich in dialectics, which is the human one for looking at the problems of animal ethics. Below, I present the thesis that concludes that it is not possible to attribute rights to animals, but it is our right and duty to protect their well-being, which requires states to pass laws for their defence. I conclude that while it is acceptable to raise animals for priority human rights (such as food and health), it is also an obligation to properly care for and protect them.

Research on the Environmental Philosophy of China's Environmental Crime Legislation from the Perspective of Ecological Civilization Construction.

Modern environmental philosophy is a new type of philosophy for humans re-examining the relationship between man and nature and provides the value guidance for modern environmental law. China's environmental crime legislation has gone through the exploration period, establishment period, and optimization period. The environmental philosophy behind this is worth discussing and determines the direction China will take environmental crime in the future and whether China's environmental strategy can really be implemented. At present, the disputes about the environmental philosophy of environmental crime in China are mainly reflected in the contention between anthropocentrism, ecocentrism, and eco-anthropocentrism. There are radical risks of pure human centrism or pure ecological centrism, and these two theories struggle to serve as a value basis for environmental crime legislation. Although eco-anthropocentrism seems to be comprehensive, it is actually ambiguous, and it is still difficult to deal with the conflict between people and nature. In recent years, China has continuously emphasized the construction of ecological civilization construction and written this into the constitution. Therefore, in the environmental philosophy issues of environmental crimes in China, we should consider absorbing the advantages of anthropocentrism, ecocentrism, and eco-anthropocentrism, while taking the original Chinese ecological civilization philosophy as the value foundation.