Anthropocentric educational liberalism
Anthropomorphization of reality
Anthropocentrism is the world view which sees human beings as being at the centre of all creation. It requires that the world be viewed from the perspective of humans; that is, it is to be valued, understood and utilized in terms of human needs. This includes not only the apparent inability of individuals to identify empathetically with other species and life-forms, namely to transcend human self-identification. This in itself seems to condone and encourage a reckless exploitative attitude. But humans also tend to assume, with both religious and scientific rationalizations, that the human species is naturally superior to other species and life-forms, and therefore has the right to dominate, control and use them for its own purposes as it sees fit.
Like all animals, humans naturally perceive the world around them in terms analogous to how they perceive themselves. The world is "morphized", personified and personalized. It is given a body, as are all of its diverse expressions. They are provided with forms that humans can relate to and communicate with. In this way humans anthropomorphize the world.
1. It is not merely that the anthropocentrized world inclines its inhabitants toward excluding other possible views. Anthropocentrism also defines the terms according to which any alternative view might emerge, the expectations in terms of which it must be defended, and the sorts of persuasive appeals that it can make. It thus narrowly restricts the agenda for allowable challenge by marginalizing all other possibilities.

2. Anthropocentric bias, of course, is the big problem. This is that narrowing of focus that is particularly mischievous in setting the stage for ego- and ethno-centric self- aggrandizement and exploitative behaviours which despoil the earth and the future for all life. It is imperative that our thinking on the metaproblems be ecocentric rather than the usual anthropocentric.

1. At a fundamental level it is impossible to escape some form of anthropocentrism. Although one cannot reduce ecological concern to human interests, it is to human interests that we must appeal to ensure the well-being of such ecological richness. But this limitation of having to appeal to human interest, an in-built anthropocentrism, is a paradoxical limitation, since it turns out to be a source of strength. For it is only as humans recognize an intrinsic integrity to nature that we discover our own true nature. To care for the environment is to realize ourselves.

2. To blame humans for thinking 'primarily about themselves' is counterproductive. Ecocentric emphasis should be encouraged - but anthropocentric purpose not denied. 3. "Fill the earth and subdue it". The Bible, from the first page on, teaches us that the whole of creation is for man, that it is his responsibility to develop it by intelligent effort and by means of his labour to perfect it, so to speak, for his use. If the world is made to furnish each individual with the means of livelihood and the instruments for his growth and progress, each man has therefore the right to find in the world what is necessary for himself. The recent (Vatican) Council reminded us of this: "God intended the earth and all that it contains for the use of every human being and people. Thus, as all men follow justice and unite in charity, created goods should abound for them on a reasonable basis". All other rights whatsoever, including those of property and of free commerce, are to be subordinated to this principle. They should not hinder but on the contrary favour its application. It is a grave and urgent social duty to redirect them to their primary finality. (Papal Encyclical, Populorum Progressio, 26 Mar 1967).

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(F) Fuzzy exceptional problems