By John M. Rector
What lies on the middle of humanity's capability for evil? Any tenable resolution to this age-old query needs to contain an evidence of our penchant for objectifying and dehumanizing our fellow humans. The Objectification Spectrum: knowing and Transcending Our Diminishment and Dehumanization of Others draws upon undying knowledge to suggest a brand new version of objectification. instead of providing a slim definition of the time period, the writer explores objectification as a spectrum of misapprehension operating from its mildest shape, informal indifference, to its so much severe manifestation, dehumanization.
Using shiny examples to obviously demarcate 3 fundamental degrees of objectification, the writer engages in a considerate exploration of varied dispositional and situational components contributing to this uniquely human phenomenon. those contain narcissism, the ego, loss of life denial, poisonous events, and our perceived limitations of self, between others. Rector then offers us cause to wish by means of orienting his version of objectification right into a broader continuum of human capability--one that features a countervailing enlightenment spectrum. Gleaning insights from vintage philosophy, the world's 5 such a lot favourite spiritual traditions, and present social technological know-how study, he examines the easiest antidotes humankind has devised so far to maneuver us from informal situation for our fellow humans towards interconnectedness and, finally, team spirit recognition. extensive in scope and deeply penetrating, The Objectification Spectrum advances the dialog concerning the nature of human evil into in my view correct, possibly transformative territory.
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Extra info for The Objectification Spectrum: Understanding and Transcending Our Diminishment and Dehumanization of Others
Example text
00 per person/per year in the US). 82 percent. 10 percent. org/wiki/List_of_most_charitable_countries. Cahill (2011). , too much reliance on the domain of “the head”—cognition and intellect—and not enough on the sensate realm of the body), Cahill relied on a perspective informed by the theory of “embodied intersubjectivity,” which positions both the psyche and the body as central to personhood (2001). This is indeed an important point. For Cahill (2011), a correct perspective on personhood acknowledges that all human experiences occur within the context of embodiment.
Never was propaganda used so much as during the twentieth century, given the proliferation of communicative technologies developed during this era. Newspapers, other print media, radio, and television allowed millions to be exposed en masse and on a consistent basis to the portrayal of the intended enemy as less than human in order to down grade public identification with or sympathy for the enemy and to facilitate the use of lethal aggressive action against them. Striking dehumanizing depictions of the opposition have been utilized from time to time in almost all cultures.
Nussbaum declines to stipulate as to whether each item on her list is sufficient to constitute objectification in itself, or whether a cluster of features needs to be present to comprise the objectification of persons. 258). There is considerable wisdom in Nussbaum’s analysis. In order to adequately capture the multifaceted, often nuanced nature of evil, it makes sense that we have a term broad and loose enough that it has the flexibility needed to capture the many ways in which human beings view one another as non-subjects, and the harm that can attend such perceptions.
