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The world itself is text; a reference to a pure meaning prior to language cannot be expressed in it. [38] As he stressed, "the subject is not some meta-linguistic substance or identity, some pure cogito of self-presence; it is always inscribed in language". [39] Michel Foucault challenged the foundational aspects of Enlightenment humanism. [40]
Thomas Hobbes is an example of misanthropy in early modern philosophy. His negative outlook on humanity is reflected in many of his works. For him, humans are egoistic and violent: they act according to their self-interest and are willing to pursue their goals at the expense of others.
Contemporary philosophers have drawn on the work of Henri Bergson, Gilles Deleuze, Félix Guattari, and Claude Lévi-Strauss (among others) to suggest that the non-human poses epistemological and ontological problems for humanist and post-humanist ethics, [2] and have linked the study of non-humans to materialist and ethological approaches to the study of society and culture.
For example, Hassan is a known scholar whose theoretical writings expressly address postmodernity in society. [24] Beyond postmodernist studies, posthumanism has been developed and deployed by various cultural theorists, often in reaction to problematic inherent assumptions within humanistic and enlightenment thought.
Property scholars define dehumanization as "the failure to recognize an individual's or group's humanity." [74] Dehumanization often occurs alongside property confiscation. When a property takeover is coupled with dehumanization, the result is a dignity taking. [74] There are several examples of dignity takings involving dehumanization.
Gibson's law: "For every PhD there is an equal and opposite PhD." Ginsberg's theorem is a set of adages based on the laws of thermodynamics. Gloger's rule, an ecogeographical rule which states: within a species of endotherms, more heavily pigmented forms tend to be found in more humid environments. It was coined by Constantin Wilhelm Lambert ...
The entire substantial sub-genre of alternative history works depicting a world in which Nazi Germany won the Second World War can be considered as dystopias. So can other works of Alternative History, in which a historical turning point led to a manifestly repressive world. For example, the 2004 mockumentary C.S.A.:
Take, for example, this moral statement: If P is virtuous, then P will be happy. Nietzsche insists that the opposite is true: If P is happy, then P will be virtuous. "A well-constituted human being, a 'happy one,'" he writes, "Must perform certain actions and instinctively shrinks from other actions …