A claim sometimes made in the literature on slurs is that slurs dehumanise their targets. Here I look at several different versions of this claim. I begin by examining and ultimately rejecting the idea that dehumanisation is a form of disrespect, and that to use a slur is to treat the target, or think of her, with disrespect, hence to dehumanise her. Then I look at the idea that some select slurs are aligned, in thought and in action, with (...) a dehumanising treatment in genocide. I argue that the theoretical justification of this claim is confusing, while the empirical evidence is sketchy at best. I conclude by arguing that, in general, the prospects for aligning slurs and dehumanisation are dim. (shrink)

Artificial intelligence and the world of cyber are inextricably bound. When logging on to the internet one can be susceptible to any number of manipulations by actors in cyberspace. Some have attempted to put in a myriad of controls that seek to provide safety but instead provide restriction and push negative forces into hiding. The methods in which manipulation is present in cyberspace are not widely well understood and so this paper explores how techniques such as anthropomorphism and humanlike technology (...) can affect, and manipulate, people and their belief systems. As we have observed over the last few years, this can end in legal proceedings, or damage to society. Recently more serious effects of AI have been observed. Dehumanisation is the human reaction to overused anthropomorphism and lack of social contact caused by excessive interaction with, or addiction to, technology. This can cause humans to devalue technology and to devalue other humans. This is a contradiction of the use of 'social robots' and 'chatbots', indicating that the negative effects of this technology would outweigh any perceived positive effects. In cyberspace, anthropomorphism and similar techniques based on deep philosophical principles can be, and are, used to alter the behaviour of humans. To the authors knowledge the concepts within this paper have not been pulled together in this way to discuss the impact on humanity. As these types of techniques are becoming more widespread in the cyberspace area, it When we begin to represent abstract technology this way we begin to encounter the exact techniques that can mislead and exploit is clear that we are entering unchartered territory that holds a vast array of consequences for society. (shrink)

If the legitimacy of international humanitarian and human rights law lies, in part at least, in its capacity to confront dehumanising actions in the modern world, we may speak of the limits of this achievement. It is well known that people who commit genocide or crimes against humanity typically dehumanise those against whom their crimes are committed and that the humanitarian and human rights dimensions of international law were developed in response to the radicalisation of this phenomenon. The expanded scope (...) of international criminal justice caught a cosmopolitan imagination because it seemed to restore an idea of humanity in the face of organised attempts to eradicate the very idea of universal humanity. It also caught a cosmopolitan imagination because it seemed to restore the humanity of the perpetrators as well. They were no longer to be treated as beasts liable to the 'punishment' of the victors but to be brought to trial, held accountable for their deeds and converted back into responsible human beings. Today, however, I suggest that we face a double temptation: in confronting those who commit crimes against humanity to represent them as inhuman monsters rather than responsible human beings; in our compassion for victims of crimes against humanity, it is to represent them merely as victims and not as moral and political subjects. In either case, there can arise a reversal of the problem we are trying to address. I do not suggest this tendency is inevitable but where it is present it indicates an insufficiently reflective relation to international law. I address the problem of reversal through a discussion of three authors (Rawls, Habermas and Arendt) and three issues ('pariah peoples', 'criminal states' and 'monstrous perpetrators'). (shrink)

Robert Kudakwashe Chigangaidze emphasises seeing oneself through others and others authenticating an individual’s humanness. Tapping from the concepts of Eric Berne’s Transactional Analysis such as life positions, transgenerational scripting, stroking and others, this chapter analyses how racism dehumanises the racist from an Ubuntu perspective. The chapter argues that racism does not only dehumanise the racist, but also undermines the humanity of those that have nurtured the racist. The chapter calls for reconsideration of past events and how these have impacted the (...) present and likely to have a bearing in future generations, if they are not dealt with at this stage. Racism is discussed in the chronosystem and power relations. Fundamentally, the chapter calls for an anti-racist stance that is Ubuntu informed. It informs how racist practices are far from being human, acceptable and socially just. The chapter illustrates the biopsychosocial and spiritual effects of racist practices. At its end, the chapter calls for Ubuntu values such as forgiveness, love, acceptance, genuineness, humanness, compassion, social connectedness and social justice as fundamental tools for an anti-racist practice. Ubuntu is considered as a philosophy with an essential axiological base to address the Sustainable Development Goal (SDG) 10 of reducing inequalities. (shrink)

The integration of AI into education is often framed as a neutral or beneficial response to pressures of efficiency, scalability, and personalisation. In this paper, I challenge that framing by examining how educational AI reshapes teaching as a form of labour. Drawing on Karl Marx’s theory of alienation, I offer a conceptual analysis of how AI mediated systems reorganise pedagogical work in ways that risk estranging teachers from the products of their labour, the labour process itself, their species being, and (...) their relationships with students and colleagues. Rather than treating AI in education as a monolithic phenomenon, I differentiate between generative tools, automated assessment, learning analytics, and administrative systems, showing how each participates differently in processes of standardisation, surveillance, and managerial control. I situate educational AI within wider dynamics of platform capitalism, datafication, and audit culture, arguing that alienation is not an inevitable outcome of technology but a contingent effect of ownership structures, governance arrangements, and institutional imperatives. I conclude by outlining policy, design, and philosophical interventions aimed at reducing alienation, while acknowledging the limits of reform within marketised education systems. In doing so, I reframe AI in education as a political and ethical question about labour, authority, and the purpose of teaching, rather than a purely technical innovation. (shrink)

Artificial Intelligence is becoming widespread and as we continue ask ‘can we implement this’ we neglect to ask ‘should we implement this’. There are various frameworks and conceptual journeys one should take to ensure a robust AI product; context is one of the vital parts of this. AI is now expected to make decisions, from deciding who gets a credit card to cancer diagnosis. These decisions affect most, if not all, of society. As developers if we do not understand or (...) use fundamental modelling principles then we can cause real harm to society. Recently more serious effects of AI have been observed. Dehumanisation is the human reaction to overused anthropomorphism and lack of social contact caused by excessive interaction with, or addiction to, technology. This can cause humans to devalue technology and to devalue other humans. This is a contradiction of the use of ‘social robots’ and ‘chatbots’, indicating that the negative effects of this technology would outweigh any perceived positive effects. Also, within cyberspace, anthropomorphism and similar techniques based on deep philosophical principles can, and are, being used to alter the behaviour of humans. These techniques are used to manipulate human behaviours at a basic level in the human mind. As these types of techniques are becoming more widespread, it is clear that we are entering unchartered territory that holds a vast array of consequences for society. (shrink)

Dehumanisation is a puzzling phenomenon. Nazi propaganda likened the Jews to rats, but also portrayed them as ‘poisoners of culture’. In the Soviet Union, the Stalinist regime called opponents vermin, yet put them on show trials. During the Rwandan genocide, the Hutus identified the Tutsis with cockroaches, but nonetheless raped Tutsi women. These examples reveal tensions in the way in which dehumanisers perceive, portray and treat victims. Dehumanisation seems to require that perpetrators both deny and acknowledge the humanity (...) of their victims in certain ways. Several scholars have proposed solutions to this so-called ‘paradox of dehumanisation’ that question the usefulness of dehumanisation as a concept to explain genocidal violence, claim that dehumanisation is characterised by an unstable belief in the non-human essence of the dehumanised, or contend that dehumanisation revolves around a denial of metaphysical human status. The main aim of this article is to present a novel framework for theorising dehumanisation that offers a more straightforward solution to this paradox based on the idea that perpetrators deny their victims’ human standing in a moral sense without necessarily negating their biological human status or human subjectivity. The article illustrates this framework through examples drawn from Primo Levi’s memoirs of Auschwitz. (shrink)

This chapter draws on experiences of being identified as the financial precariat in the UK to argue that testimonial interactions between those who are in financially precarious conditions, and agents of the street-level organisations responsible for provision of health services, security and welfare, are at systematic risk of being dangerously epistemically dehumanising. This epistemic dehumanisation differs from instances of testimonial injustice in which the speaker retains some element of epistemic subjectivity and control over her contribution to the interaction. We (...) are epistemically dehumanised when we are expected to act as epistemic agents in testimonial contexts which are of great importance to us, while being met by an audience which is heavily predisposed against hearing us speak. The conditions under which this is likely to take place are strongly predicted for people marked out as poor, in their interactions with street-level organisations and their agents. As a result, the speaker who is often in serious need of help, is left epistemically disenfranchised, and at severe and probable risk of material harm. (shrink)

The foundational ethical principles of the medical profession encompass prioritising a patient’s best interests, recognising patients as individuals with intrinsic worth, promoting patient autonomy in making informed treatment choices, and ensuring equitable access to medical benefits. The neoliberal market ideology, which views individuals as commodities and commercialises healthcare, has a detrimental impact that estranges healthcare providers from their patients.

Beyond Clinical Dehumanisation Toward the Other offers a rare and intimate portrayal of the moral process of a mental health clinician that interrogates the intractable problem of systemic dehumanization in community mental health care, and looks to the notion of 'wonder,' and the visionary relational ethics of Emmanuel Levinas, for a possible cure. This book is an ethical primer for mental health professionals, researchers, educators, advocates and service users working to re-imagine and heal a broken system by challenging the (...) underpinnings of entrenched dehumanization and standing with those they "serve". (shrink)

The final chapter addresses the topic of the lack of empathy. The idea is to see what would happen if empathy were kept outside the ethical realm. The supported claim is that this would constitute a serious deficit for morality ultimately leading to indifference and, in the worst scenario, dehumanisation and brutality. The argument is backed by an extensive analysis of the extermination camps and by an investigation on shame and on being in the presence of others conducted with (...) suggestions stemming, i.a., from Sartre, Levinas, and Scheler. (shrink)

Background: People living with advanced dementia risk being seen as someone without personhood in contemporary societies, an understanding that has been described and challenged for decades in dementia scholarly literature. Such perception can be characterised as forms of existential dehumanisation, which still asserts itself in dementia care practices, adversely affecting the ethical and caring aspects of such care. Aim: To challenge dehumanisation in dementia care, we must first learn to recognise what foster it in caring relations. Thus, the (...) aim of our study is to identify existing perceptions of care recipients living with advanced dementia, which elicit dehumanising attitudes among formal caregivers. Research design: We conducted an integrative review based on Whittemore and Knafl’s updated methodology. This allowed us to identify and analyse 26 articles incorporating both qualitative- and quantitative studies as well as theoretical- and grey literature all describing perceptions of care recipients living with dementia that lead to dehumanisation. Ethical considerations: Studying the darker sides in caring relations was to be beneficial in improving dementia care practices. Findings: Through an analytical process five themes that can sprout dehumanising attitudes in caring relations were identified, which include perceiving people living with advanced dementia as (1) absurd, (2) shadow, (3) perilous, (4) void, or (5) repugnant. We argue that these perceptions can be seen as unintentional and stem from a misled embodied perception, which caregivers should learn to recognise and consequently be able to resist through virtue ethics. Conclusion: Our study indicates that challenging dehumanisation is a practical matter of identifying and reacting in a timely way to ones misled embodied perceptions. We suggest the five themes offer a potential means to warn formal caregivers of impending dehumanising attitudes and help them to review how they ethically are thinking and perceiving the person living with advanced dementia. (shrink)

Although informed consent models for prescribing hormone replacement therapy are becoming increasingly prevalent, many physicians continue to require an assessment and referral letter from a mental health professional prior to prescription. Drawing on personal and communal experience, the author argues that assessment and referral requirements are dehumanising and unethical, foregrounding the ways in which these requirements evidence a mistrust of trans people, suppress the diversity of their experiences and sustain an unjustified double standard in contrast to other forms of clinical (...) care. Physicians should abandon this unethical requirement in favour of an informed consent approach to transgender care. (shrink)

Social media is changing the way humans create and exchange information. Not all social media communications are, however, civil: the ‘dark side’ of social media cultivates various ‘anti-social’ exchanges including hate speech. Parallel accelerating social media use has been an increase in decision-makers having to consider the legalities of dismissing employees for social media misconduct. This paper through an analysis of first instance South African employee dismissal decisions, identifies an economy of hate within South African workplaces. In 30% of social (...) media misconduct decisions (120/400), employees were dismissed for circulating racialised hate speech. This hate speech took three forms. First was the use of animality discourse and animal metaphors to dehumanise colleagues and employers. Second, employees used words that had specific racist connotations within South Africa. Third, there was the direct deployment of signs or symbols connected with South Africa’s racialised past. (shrink)

Dehumanisation is an elusive concept. While the term itself indicates that its meaning relates to a process that negatively affects the human aspect of the object involved, it proves more difficult to pinpoint what the ‘human aspect’ in this formula entails precisely or how dehumanisation can negatively affect it. This article aims to contribute to ongoing academic debates about dehumanisation by presenting a new way to understand this notion, which places the failure to recognise the moral relevance (...) of human subjectivity at its conceptual core. The main argument is that dehumanisation involves a failure to recognise what matters most about human beings in a normative sense, namely the fact that their human subjectivity counts as a moral reason against mistreating them. This line of thought has the potential to bring together various strands in the available literature. The account integrates the insight that dehumanisation entails a denial of humanity, resonates with the idea that dehumanisation involves a particular form of moral exclusion and affirms that dehumanisation constitutes an affront to fundamental human interests, needs and rights. (shrink)

Large Language Model (LLM) based chatbots are increasingly prominent in the digital landscape, promising users a range of experiences, everything from human-like conversation to intimate companionship. But where exactly is the human in such technology? And what is its impact on the humanity of those persons engaging with it? Taking as its focus the popular LLM-based chatbot Replika, this article contends that - positive use cases notwithstanding - emerging generative AI technology carries with it a novel and more subtle form (...) of dehumanisation. We combine an autoethnographic investigation with a multi-disciplinary critique (human-computer interaction; moral philosophy; law) to argue that such technology risks dehumanisation by inviting, demanding or conditioning human emotional and attentional engagement in circumstances where reciprocity is structurally impossible. We argue further that existing conceptual, philosophical and regulatory systems will need to be adapted to help diminish or erase the risks and harms presented by these emerging technologies. (shrink)

Biologists who work on the pig (_Sus scrofa_) take advantage of its similarity to humans by constructing the inferential and material means to traffic data, information and knowledge across the species barrier. Their research has been funded due to its perceived value for agriculture and medicine. Improving selective breeding practices, for instance, has been a driver of genomics research. The pig is also an animal model for biomedical research and practice, and is proposed as a source of organs for cross-species (...) transplantation: xenotransplantation. Genomics research has informed transplantation biology, which has itself motivated developments in genomics. Both have generated models of correspondences between the genomes of pigs and humans. Concerning genomics, I detail how researchers traverse species boundaries to develop representations of the pig genome, alongside ensuring that such representations are sufficiently porcine. In transplantation biology, the representations of the genomes of humans and pigs are used to detect and investigate immunologically-pertinent differences between the two species. These key differences can then be removed, to ‘humanise’ donor pigs so that they can become a safe and effective source of organs. In both of these endeavours, there is a tension between practices that ‘humanise’ the pig (or representations thereof) through using resources from human genomics, and the need to ‘dehumanise’ the pig to maintain distinctions for legal, ethical and scientific reasons. This paper assesses the ways in which this tension has been managed, observing the differences between its realisations across comparative pig genomics and transplantation biology, and considering the consequences of this. (shrink)

We examine the concept of personhood in relation to people living with dementia and implications for the humanity of care, drawing on a body of ethnographic work. Much debate has searched for an adequate account of the person for these purposes. Broad contrasts can be made between accounts focusing on cognition and mental faculties, and accounts focusing on embodied and relational aspects of the person. Some have suggested the concept of the person is critical for good care; others suggest the (...) vexed debates mean that the concept should be abandoned. We argue instead that the competing accounts illuminate the very tensions in personhood which are manifest for all of us, but especially for people living with dementia, and argue that our account has explanatory power in shedding light on how precisely dehumanisation and constraints on agency may arise for people living with dementia, and for staff, within an institutional context. (shrink)

In their response to Shahvisi, Porat-Wojakowski et al challenge what they describe as the ‘medicalisation of war’, cautioning against judging conflict through the lens of public health. Their argument contributes a provocation to medical ethics by questioning the limits of moral medicine under conditions of political violence. This reflection engages their position through an Islamic ethical framework, where niyyah (intention) functions as the axis of moral agency and the condition for ethical clarity. Within this framework, to heal is both an (...) act of compassion and an epistemic stance that preserves the visibility of human dignity, or karāmah, amid structural violence. When the intention to heal gives way to the intention to justify, medicine risks becoming a moral instrument of power rather than a sanctuary of care. Drawing on Islamic morality, this reflection argues that dehumanisation often emerges from procedural reasoning that makes suffering administratively invisible. Medicine’s moral vocation, in this view, lies in sustaining intention as an act of resistance to abstraction. The enduring question is not whether healthcare can adjudicate the ethics of war, but whether societies can preserve the moral consciousness that makes healing possible at all. (shrink)

Over the past two decades, ethical challenges related to robotics technologies have gained increasing interest among different research and non-academic communities, in particular through the field of roboethics. While the reasons to address roboethics are clear, why not to engage with ethics needs to be better understood. This paper focuses on a limited or lacking engagement with ethics that takes place within some parts of the robotics community and its implications for the conceptualisation of the human being. The underlying assumption (...) is that the term ‘ethical’ essentially means ‘human’. Thus, this paper discusses a working hypothesis according to which by avoiding to engage with roboethics, roboticists contribute to the tacit dehumanisation process emerging in and outside of robotics. An alternative approach includes ‘lived ethics’ which involves not only incorporating formal ethical approaches into the roboticists’ work but also ‘being’ ethical and actually engaging with ethical reflection and practice. (shrink)

Artykuł przedstawia etyczny problem dehumanizacji w perspektywie prac i doświadczeń Mieczysława Wallisa, polskiego uczonego, przedstawiciela filozoficznej szkoły lwowsko-warszawskiej. W czasie II wojny światowej myśliciel ten spędził około 5 lat w niemieckich obozach jenieckich. Nie poddał się jednak wówczas atmosferze niepokoju i rezygnacji, nie pogrążył w strachu przed długotrwałą niewolą, lecz nieprzerwanie kontynuował swoją pracę naukową i dydaktyczną. W rezultacie, nie tylko zilustrował mechanizmy dehumanizacji zachodzące w rzeczywistości obozowej, ale także sformułował autorski intelektualny „program profilaktyczny”, który pozwalał obronić ludzką psychikę, osobowość, (...) doznania i emocje przed ich szkodliwym, destrukcyjnym wpływem. Jego fundamentem był świat ludzkiego wnętrza, postawa skupienia się na sferze wartości i przeżyć estetycznych oraz implikowanych przez nie specyficznie ludzkich działaniach. (shrink)

We use the myth of Pygmalion as a lens to investigate and frame the relationship between women and artificial intelligence (AI). Pygmalion was a legendary ancient king of Cyprus and sculptor. Having been repulsed by women, he used his skills to create a statue, which was imbued with life by the goddess Aphrodite. This can be seen as one of the primordial AI-like myths, wherein humanity creates intelligent life-like self-images to reproduce or replace ourselves. In addition, the myth prefigures historical (...) and present gendered dynamics within the field of AI and between AI and society at large. Throughout history, the theme of women being replaced by inanimate objects (e.g. automata, algorithms) has been repeated, and continues to repeat in contemporary AI technologies. However, this socially detrimental pattern in technology — what we dub Pygmalion displacement — is often overlooked, whether due to naive excitement about new developments, or due to an unacknowledged sexist history of the field itself. As we demonstrate herein, Pygmalion displacement prefigures heavily, but in an unacknowledged way, in the original Turing test, the imitation game: a central thought experiment, foundational to AI. With women, and the feminine generally, being both dislocated and erased from and by technology, AI is and has been (presented as) created mainly by privileged men, subserving capitalist patriarchal ends. This poses serious dangers to women and other marginalised people. By tracing the historical and ongoing entwinement of femininity (from a patriarchal perspective) and AI, we aim to understand, make visible, and start a dialogue on the ways in which AI harms women. (shrink)

ABSTRACTTo deny others’ humanity is one of the most heinous forms of intergroup prejudice. Given evidence that perceiving various forms of complexity in outgroup members reduces intergroup prejudice, we investigated across three experiments whether the novel dimension of emotional complexity, or outgroup members’ joint experience of mixed-valence emotions, would also reduce their dehumanisation. Experiment 1 found that perceiving fictitious aliens’ experience of the same primary emotions presented in mixed vs. non-mixed valence pairs led to reduced prejudice via attenuated (...) class='Hi'>dehumanisation, i.e. attribution of uniquely human emotions. Experiment 2 confirmed these results, using an unfamiliar real-world group as an outgroup target. Experiment 3 used a familiar outgroup and found generally similar effects, reducing social distance through reduced dehumanisation. These processes suggest that an alternate route to reduced dehumanising of outgroups might involve presenting mixed valence emotions. (shrink)

It is not possible on naturalistic grounds to argue either for or against an entity such as the human embryo having full moral status and deserving our fullest moral attention. In addition, it is difficult to see the point of asserting this moral status. Instead of citing nature as the grounds for demarcating moral status, perhaps it would be better to look at the decisions and activities that demarcate nature and establish the nature–culture gap. Our decisions and activities are expressions (...) of our understanding of ourselves and I would like to argue that when considering the human embryo the real question we should be asking is what kinds of actions are dehumanising us. (shrink)

Critical studies have rightly faulted mainstream HRM for its failure to account for the meaning of being human under regimes of HRM. This article advances the field in this regard by drawing on African and broader black theological reflection on the meaning of being human, and by using visual research methods to interrogate the extent to which workplaces respect human dignity. Fifty-five (55) visual timeline interviews were conducted in a range of workplaces in the north-east of England. Data showed that (...) allowing autonomy and freedom, mediating audit regimes, contractual affirmation, and creating communities of care were the key factors whose presence created humanising workplaces and whose absence signalled dehumanising ones. This research allows a richer understanding of structures and processes that produce either humanising or dehumanising workplaces. (shrink)

Moral understanding is, Lars Hertzberg writes, “absolutely personal” (2022, 105). Alas, this understanding is attacked and obfuscated by what Simone Weil called “the commonest of crimes” in the moral-existential-spiritual realm: the “idolatry” of attributing “a sacred character to the collectivity” (2005, 76). My theme is how this difficulty manifests in Raimond Gaita’s ethics. After introducing Gaita’s essentially (inter)personal view of the moral understanding revealed in remorse, I argue that his account of racist dehumanisation conflicts with that view. I then (...) outline an alternative perspective on racism as a determination to exclude-and-denigrate-in-the-name-of-collective-belonging and a fantasy of escaping-one’s-own-humanity-through-denying-the-other’s. My worry is that Gaita’s account, rather than analytically exposing racism’s moral-existential confusion, unwittingly comes to echo it. (shrink)

Classical realism and Morgenthau in particular have recently experienced a revived interest in International Relations (IR). The evolving debate has helped to contextualise and reconstruct Morgenthau's thought which until now had been misrepresented in structural realist and early poststructuralist interpretations. However, despite all of its achievements, we have yet to draw more attention to Morgenthau's contribution to contemporary IR theory. To contribute to the closing of this research gap this article considers a set of questions which Morgenthau himself asked at (...) the beginning of his career as its conceptual framework. It is argued that Morgenthau was particularly concerned with the dehumanisation of socio-political life in modern democracies evoked through processes of ideologisation, technologisation, and scientification, which he countered by focusing on a re-introduction of the human factor to politics. This demonstrates that Morgenthau's work is a rich source for IR theory because his intellectual agenda was driven by concerns similar to what we find in poststructuralism. (shrink)

Philosophical and scientific understandings of compassion converge, both stressing its necessity for the moral life and human flourishing. I conceptualise a dynamic and frangible account of professional virtues, including compassion, and propose that mechanistic organisational systems of care and the biomedical paradigm create a strong risk of dehumanisation and the obliteration of compassion in healthcare. Additionally, the neoliberal market ideology, with its instrumental approach to individuals and commodification of healthcare creates a corrosive influence that alienates clinicians from their patients (...) and severely curtails the scope for compassionate practice. The tension between efficiency and patient orientated care – although they need not be mutually exclusive – has become more acute in the current economic climate, at a time when the boundaries of medicine have broadened and expectations for healthcare have risen. This has created an unsustainable dynamic within which alienated healthcare professionals struggle to fulfil their healing roles and patients experience abandonment and more anxiety. (shrink)

This is a theoretical treatment of the term "Sha Zhu Pan" (杀猪盘) in Chinese, which translates to “Pig-Butchering” in English. The article critically examines the propagation and validation of "Pig Butchering," an animal metaphor, and its implications for the dehumanisation of victims of online fraud across various discourses. The study provides background information about this type of fraud before investigating its theoretical foundations and linking its emergence to the dehumanisation of fraud victims. The analysis highlights the disparity between (...) academic literature, subjected to rigorous peer-review processes, and sensationalised narratives prevalent in the media. While academic works subject "pig butchering" to critical scrutiny and refrain from endorsing derogatory terms to depict fraud victims, numerous media outlets employ this term uncritically, further worsening the predicament of these victims. "Pig butchering" is firmly rooted in the concept of dehumanisation, and this article underscores how language moulds perceptions of fraud and behaviour, extending to the development of preventive strategies. The role of law enforcement agencies in generating and disseminating materials is also a central theme, emphasising their responsibility as trusted sources of information. We suggest that these agencies should adopt non-victim shaming language to encourage victims to report crimes and alleviate the stigma attached to victimisation. Additionally, the article offers valuable cross-cultural insights by comparing metaphors from Chinese and Nigerian contexts. This comparative analysis enriches our comprehension of the global dimensions of online fraud and its cultural diversities, highlighting the substantial impact of language on perceptions and behaviours. We advocate for a departure from victim-blaming tendencies perpetuated by select media outlets, urging a more compassionate and accurate portrayal of those affected by online fraud. We, therefore, call for a more empathetic and accurate portrayal of individuals affected by online fraud, aligning with the broader objective of promoting understanding and support for these victims. (shrink)

Some of the concerns people have about AI are: its misuses, effect on unemployment, and its potential for dehumanising. Contrary to what most people believe and fear, AI can lead to respect for the enormous power and complexity of the human mind. It is potentially very dangerous for users in the public domain to impute much more inferential power to computer systems, which look common-sensical, than they actually have. No matter how impressive AI programs may be, we must be aware (...) of their limitations and should not abrogate human responsibility to such programs. (shrink)

The dehumanisation of women has been recorded in world history. In religions one can easily find interpretations that tend to be discriminatory against women. This research aims to see the humanisation of women in the Tafsir Faidh Ar-Rahman by Kiai Sholeh Darat towards the position of women in Islam. This research is a library research. Data collection was done through documentation. Furthermore, the data were analysed qualitatively by a descriptive method. The results of the study showed that. The humanisation (...) of women in the Tafsir Faidh Ar-Rahmân by Kiai Sholeh Darat on the position of women in Islam is; he emphasised that women have an equal position with men. In terms of inheritance, Kyai Sholeh Darat wanted flexibility in understanding the verse regarding the portion of inheritance 2:1 so that the provisions can adapt according to the situation. In certain contexts, women may get the same share as men. Contribution: The thoughts of Kiai Sholeh Darat have contributed to being one of the references in looking at women’s issues in Islam objectively. (shrink)

It is dehumanising to identify people in terms of colour. Stereotyping and discrimination come with racial identification. Black identity has been expressed in different forms over the centuries. For a long period black identity was a constructed identity assigned to black people through a white-dominated matrix. After the end of slavery, efforts were made to reconstruct black identity. This developed into two divergent lines: one resulting in an illusionary identity as identified by Frantz Fanon and a second line of thought (...) of a continued search for a true authentic black identity as explicated by the Cameroon-born philosopher Achilles Mbembe. This process of creating a new authentic black identity is still ongoing and viewed by some as a pessimistic futile attempt. An example of the ongoing attempt for establishing an authentic black identity is illustrated by the movie Black Panther, which attempts to portray a different side of being black. (shrink)

Critiques of the dehumanising aspects of contemporary medical practice have generated increasing interest in the ways in which health care can foster a holistic sense of wellbeing. We examine the relationship between two areas of this humanistic endeavour: narrative and dignity. This paper makes two simple arguments that are intuitive but have not yet been explored in detail: that narrative competence of carers is required for maintaining or recreating dignity, and that dignity promotion in health care practice is primarily narrative (...) in form. The multiple meanings that dignity has in a person’s life are what give the concept power and can only be captured by narrative. This has implications for health care practice where narrative work will be increasingly required to support patient dignity in under-resourced and over-subscribed health care systems. (shrink)

Personal AI assistants are now nearly ubiquitous. Every leading smartphone operating system comes with a personal AI assistant that promises to help you with basic cognitive tasks: searching, planning, messaging, scheduling and so on. Usage of such devices is effectively a form of algorithmic outsourcing: getting a smart algorithm to do something on your behalf. Many have expressed concerns about this algorithmic outsourcing. They claim that it is dehumanising, leads to cognitive degeneration, and robs us of our freedom and autonomy. (...) Some people have a more subtle view, arguing that it is problematic in those cases where its use may degrade important interpersonal virtues. In this article, I assess these objections to the use of AI assistants. I will argue that the ethics of their use is complex. There are no quick fixes or knockdown objections to the practice, but there are some legitimate concerns. By carefully analysing and evaluating the objections that have been lodged to date, we can begin to articulate an ethics of personal AI use that navigates those concerns. In the process, we can locate some paradoxes in our thinking about outsourcing and technological dependence, and we can think more clearly about what it means to live a good life in the age of smart machines. (shrink)

Moral agency has dual aspects manifested in both the power to refrain from behaving inhumanely and the proactive power to behave humanely. Moral agency is embedded in a broader socio-cognitive self-theory encompassing affective self-regulatory mechanisms rooted in personal standards linked to self-sanctions. Moral functioning is thus governed by self-reactive selfhood rather than by dispassionate abstract reasoning. The self-regulatory mechanisms governing moral conduct do not come into play unless they are activated and there are many psychosocial mechanisms by which moral self-sanctions (...) are selectively disengaged from inhumane conduct. The moral disengagement may centre on the cognitive restructuring of inhumane conduct into a benign or worthy one by moral justification, sanitising language and exonerative social comparison; disavowal of personal agency in the harm one causes by diffusion or displacement of responsibility; disregarding or minimising the injurious effects of one's actions; and attribution of blame to, and dehumanisation of, those who are victimised. Social cognitive theory adopts an interactionist perspective to morality in which moral actions are the products of the reciprocal interplay of personal and social influences. Given the many mechanisms for disengaging moral control at both the individual and collective level, civilised life requires, in addition to humane personal standards, safeguards built into social systems that uphold compassionate behaviour and renounce cruelty. (shrink)

This paper offers a decolonial critique of the official justifications for the Conquest of the Desert (1878–1885), through which the Argentine state violently occupied Indigenous territories in the Pampas and Patagonia. Applying a hermeneutics of suspicion, it examines legal acts, state correspondence, and academic discourse to uncover the ideological foundations of the civilising and defensive narratives. The analysis shows that these justifications were rooted not in legitimate self-defence but in colonial and racialised assumptions that dehumanised Indigenous peoples and excluded them (...) from legal protection. The study argues that the violence was a structural manifestation of a colonial order, masquerading as national progress. By exposing these ideological underpinnings, the paper challenges dominant historical narratives and calls for a critical rethinking of the Conquest’s legacy. (shrink)

As Big-Tech gains more control over human appetites and aversions (which Hobbes notoriously reduced humanity to), it is crucial to understand technology’s limitations. Why it cannot do the most important thing, upon which the prudence to balance autonomy with necessity rests: distinguish believing from knowing. This is an ‘ethical’ deficiency, revealed in reasons proposed here why AI can’t possibly make art (replaced now mostly by cultural artefact-making, which AI will excel at). Because aesthetics is about knowing, not perceiving (as Kant (...) prescribed), such reasoning matters to human survival. It has deteriorated in modern mythology under the mechanistic worldview that Descartes, Hobbes, Locke, and others of the failed enlightenment project advanced to control Nature. Now driven by an avaricious political and technocratic elite advancing posthuman (anti-humanist) ideology, ‘mechanism’ underwrites excesses leading humanity toward self-destruction via militarism, dehumanisation, and ecological devastation. To control it, contrasting nature's teleological "mechanism" with humanity's ‘telos’, I propose embracing an ontological humanist perspective that is rooted in the Principle of Art, ancient mythology, and Aristotelian and Schellingian inspired complexity science. This shows mechanism and teleology are two different species of ‘acts’; and that having a “free relation” with both Nature and technology requires promoting humanity’s ahistorical ‘being’ via genuine art-making. (shrink)

This essay advances a structural thesis concerning the crisis of American constitutional democracy under the second Trump administration: that the present assault on republican self-governance represents a historically novel synthesis combining the structural objective of Julius Caesar — the replacement of distributed republican authority with personalist autocratic rule while preserving institutional forms as empty vessels — with the tactical methods of Adolf Hitler — systematic epistemological destruction through the Big Lie, the manufacture of emergency through scapegoating and dehumanisation, institutional (...) capture through a process analogous to Gleichschaltung, the politicisation of the military, and the cultivation of a quasi-religious cult of personality — driven by the same motive that impelled Caesar across the Rubicon: the existential need for power as a shield against criminal prosecution. Drawing on the republican political philosophy of Polybius, Machiavelli, Montesquieu, and the American Founders, and informed by Arendt's analysis of the epistemological conditions of totalitarianism, the essay develops each element of the synthesis through detailed historical and contemporary analysis. It identifies a three-layered mechanism by which the movement's popular base was manufactured over more than a decade: the domestic cultivation of xenophobic resentment under the guise of Christian patriotism by organisations such as Turning Point USA; the amplification and identity-fusion operations conducted by Russia's Internet Research Agency; and the weaponisation of performative cruelty toward immigrants as the primary bonding mechanism between the leader and his following, a mechanism whose effectiveness derives not from policy conviction but from the leader's unique willingness to transgress norms of political decency in the service of ethnic persecution. The essay argues that the motive for the autocratic consolidation is not ideological but personal, grounded in the threat posed by the Jeffrey Epstein files, which contain, according to congressional testimony, more than one million references to the president in their unredacted form, including FBI interview materials relating to allegations of sexual abuse of a minor that the Department of Justice has withheld or removed from the public record. The launch of the Iran war on February 28, 2026, is analysed as the motive made operational: a diversionary conflict serving simultaneously to suppress the Epstein revelations, relieve strategic pressure on Russia in Ukraine, and generate the rally-round-the-flag effect that renders domestic opposition politically hazardous. The role of Vladimir Putin is theorised as structurally analogous to that of Marcus Licinius Crassus in the fall of the Roman Republic: the foreign patron whose financial and operational support underwrites the domestic seizure of power. The thesis is tested against established democracy measurement indices including V-Dem, Freedom House, the Century Foundation, Bright Line Watch, and Polity, all of which confirm unprecedented democratic deterioration. The essay engages the strongest disanalogies, conceding that Trump lacks Caesar's military genius and Hitler's genocidal programme while demonstrating that the structural logic of republican destruction operates independently of the personal qualities of its agents. Written from Canada by a Canadian physicist and scholar of history and philosophy, this essay simultaneously represents a sincere warning to Americans from a concerned non-partisan outside observer and loyal democratic ally, an attempt to convey to Americans the growing seriousness of the determined threat their republic now faces to its continued existence as the Land of the Free, and an act of solidarity and support for Americans already fighting to preserve their republic. (shrink)

This paper aims to demonstrate the contemporary relevance of Adorno’s thought for business ethicists working in the critical tradition by showing how his critique of modern social life anticipated, and offers continuing illumination of, recent technological transformations of capitalism. It develops and extrapolates Adorno’s thought regarding three central spheres of modern society, which have seen radical changes in light of recent technological developments: work, in which employee monitoring has become ever more sophisticated and intrusive; leisure consumption, in which the algorithmic (...) developments of the culture industry have paved the way for entertainment products to dominate us; and political discourse, in which social media has exacerbated the anti-democratic tendencies Adorno warned of in the mid-twentieth century. We conclude by presenting, as a rejoinder to these developments, the contours of an Adornian ethics of resistance to the reification and dehumanisation of such developments. (shrink)

Background: Allocation of scarce organs for transplantation is ethically challenging. Artificial intelligence (AI) has been proposed to assist in liver allocation, however the ethics of this remains unexplored and the view of the public unknown. The aim of this paper was to assess public attitudes on whether AI should be used in liver allocation and how it should be implemented. Methods: We first introduce some potential ethical issues concerning AI in liver allocation, before analysing a pilot survey including online responses (...) from 172 UK laypeople, recruited through Prolific Academic. Findings: Most participants found AI in liver allocation acceptable (69.2%) and would not be less likely to donate their organs if AI was used in allocation (72.7%). Respondents thought AI was more likely to be consistent and less biased compared to humans, although were concerned about the “dehumanisation of healthcare” and whether AI could consider important nuances in allocation decisions. Participants valued accuracy, impartiality, and consistency in a decision-maker, more than interpretability and empathy. Respondents were split on whether AI should be trained on previous decisions or programmed with specific objectives. Whether allocation decisions were made by transplant committee or AI, participants valued consideration of urgency, survival likelihood, life years gained, age, future medication compliance, quality of life, future alcohol use and past alcohol use. On the other hand, the majority thought the following factors were not relevant to prioritisation: past crime, future crime, future societal contribution, social disadvantage, and gender. Conclusions: There are good reasons to use AI in liver allocation, and our sample of participants appeared to support its use. If confirmed, this support would give democratic legitimacy to the use of AI in this context and reduce the risk that donation rates could be affected negatively. Our findings on specific ethical concerns also identify potential expectations and reservations laypeople have regarding AI in this area, which can inform how AI in liver allocation could be best implemented. (shrink)

A striking feature of atrocities, as seen in genocides, civil wars or violence against certain racial and ethnic groups, is the attempt to dehumanize – to deny and strip human beings of their humanity. Yet the very nature of dehumanization remains relatively poorly understood. The Routledge Handbook of Dehumanization is the first comprehensive and multidisciplinary reference source on the subject and an outstanding survey of the key concepts, issues and debates within dehumanization studies. Organized into four parts, the Handbook covers (...) the following key topics: (I) The history of dehumanization from Greek Antiquity to the Twentieth century, contextualizing the oscillating boundaries, dimensions, and hierarchies of humanity in the history of the ‘West’. (II) How dehumanization is contemporarily studied with respect to special contexts: as part of social psychology, as part of legal studies or literary studies, and how it connects to the idea of human rights, disability and eugenics, the question of animals, and the issue of moral standing. (III) How to tackle its complex facets, with respect to the perpetrator’s and the target’s perspective, metadehumanization and selfdehumanization, rehumanization, social death, status and interdependence, as well as the fear we show towards robots that become too human for us. (IV) Conceptual and epistemological questions on how to distinguish different forms of dehumanization and neighboring phenomena, on why dehumanization appears so paradoxical, and on its connection to hatred, essentialism, and perception. -- Essential reading for students and researchers in philosophy, history, psychology, and anthropology this Handbook will also be of interest to those in related disciplines such as politics, international relations, criminology, legal studies, literary studies, gender studies, disability studies, or race and ethnic studies, as well as readers from social work, political activism, and public policy --- Table of Contents: Introduction. 1. Mapping dehumanization studies. – Maria Kronfeldner. Part I. Oscillating boundaries, dimensions, and hierarchies of humanity in historical contexts. 2. Dehumanization Before the Columbian exchange – Siep Stuurman. 3. 'Humanity' and its Limits in Early Modern European Thought – László Kontler. 4. Enlightenment Humanization and Dehumanization and the Orang-utan – Silvia Sebastiani. 5. Dehumanizing the Exotic in Living Human Exhibitions – Guido Abbattista. 6. Dehumanizing Strategies in Nazi Ideology and their Anthropological Context – Johannes Steizinger. 7. Theorizing the Inhumanity of Human Nature, 1955-1985 – Erika Lorraine Milam. Part II: Further special contexts of dehumanization. 8. The Social Psychology of Dehumanization – Nick Haslam. 9. Dehumanization and the Loss of Moral Standing – Edouard Machery. 10. Dehumanization and the Question of Animals – Alice Crary. 11. Dehumanization, Disability, and Eugenics – Robert A. Wilson. 12. Dehumanization and Human Rights – Marie-Luisa Frick. 13. Dehumanization by Law – Luigi Corrias. 14. Dehumanisation in Literature and the Figure of the Perpetrator – Andrea Timár. Part III: The complex facets of dehumanization. 15. Dehumanization and Social Death as Fundamentals of Racism – Wulf D. Hund. 16. How Status and Interdependence Explain Different Forms of Dehumanization – Susan T. Fiske. 17. Exploring Metadehumanization and Self-dehumanization from a Target Perspective – Stéphanie Demoulin, Pierre Maurage, Florence Stinglhamber. 18. The Dehumanization and Rehumanization of Refugees – Victoria M. Esses, Stelian Medianu, Alina Sutter. 19. Motivational and Cognitive Underpinnings of Fear of Social Robots that become ‘Too Human for Us’ – Maria Paola Paladino, Jeroen Vaes, Jolanda Jetten. Part IV: Conceptual and epistemological questions regarding dehumanization. 20. Objectification, Inferiorization and Projection in Phenomenological Research on Dehumanization – Sara Heinämaa and James Jardine. 21. Why Dehumanization is Distinct from Objectification – Mari Mikkola. 22. On Hatred and Dehumanization – Thomas Brudholm and Johannes Lang. 23. Dehumanization, the Problem of Humanity, and the Problem of Monstrosity – David Livingstone Smith. 24. Psychological Essentialism and Dehumanization – Maria Kronfeldner. 25. Could Dehumanization Be Perceptual? – Somogy Varga. (shrink)

Background/Objective The act of surgery involves harming vulnerable patients with the intent that the results will improve their health and, ultimately, help the patients. Such activities will inevitably entail moral decisions, yet the ethics of surgery has only recently developed as a field of medical ethics. Within this field, it is striking how few accounts there are of actions within the operating room. The aim of this systematic review was to investigate how much of the scientific publications on surgical ethics (...) focus on what take place inside the operating room and to explore the ethical issues included in the publications that focus on medical ethics in the operating room. Methods We conducted a systematic search of the Medline and Embase databases using a PICO model and the search terms “surgery”, “ethics” and “operating room”. Papers were included if they focused on doctors, entailed activities inside the operating room and contained some ethical analysis. Thematic synthesis was used for data extraction and analysis. Findings Fewer than 2% of the scientific publications on surgical ethics included activities inside the operating room. A total of 108 studies were included in the full-text analysis and reported according to the RESERVE guidelines. Eight content areas covered 2/3 of the included papers: DNR orders in the OR, overlapping surgery, donation of organs, broadcasting live surgery, video recordings in the OR, communication/teamwork, implementing new surgical technology, and denying blood to Jehovah’s Witness. Discussion/Conclusions This systematic review indicates that only a small fraction of scientific publications on the ethics of surgery focus on issues inside the operating room, accentuating the need for further research to close this gap. The ethical issues that repeatedly arose in the included papers included the meaning of patient autonomy inside the operating room, the consequences of technological advances in surgery, the balancing of legitimate interests, the dehumanising potential of the OR, and the strong notion of surgeon responsibility. (shrink)

1928년부터 1932년 사이 하이데거의 사상을 특징짓는 ‘현존재의 형이상학’은 현존재를 그 자체로 형이상학적인 사건으로 심화하려는 시도이다. 그런데 정작 현존재의 형이상학에 고유한 현존재의 존재방식은 다소 불분명한 채로 머물러 있는 것 같다. 본 논문은 특히 「형이상학이란 무엇인가?」의 결론부에 남겨진 이러한 문제상황을 과제로 삼고 하나의 가능한 대답을 찾고자 한다. 더욱이 일반적으로 현존재의 형이상학이 문제가 되었던 시기를 벗어나서 모험적으로 그 대답을 찾고자 한다. 본 논문에서 분석의 대상이 되는 텍스트는 하이데거의 초기 니체해석, 정확히 말해 1937년도 텍스트 「동일한 것의 영원회귀」이다. 본 논문은 하이데거의 니체 해석 「동일한 것의 (...) 영원회귀」의 고유한 맥락과 주제를 유지하면서 현존재의 형이상학에서 요구되는 ‘존재자 전체’와 ‘현존재의 존재방식’에 주목할 것이다. 무엇보다 존재자 전체에 대한 새로운 해석 그리고 현존재에 대한 새로운 해석을 찾아내어 ‘현존재의 형이상학’에서 문제가 되었던 그 고유한 존재방식에 답하고자 한다. 특히 논자는 이렇게 넓게 이해된 현존재의 형이상학에서는 ‘탈인간화’의 문제가 독특한 방식으로 기능하고 있다는 것을 보이고자 노력할 것이다. (shrink)

By bringing feminist science studies scholar Donna J. Haraway’s A manifesto for cyborgs (1985) and Situated knowledges (1988) in line with contemporary critical new materialist thought (see Colman & Van der Tuin, 2024; Dolphijn & Van der Tuin, 2012; Geerts, 2022), this critical pedagogical and philosophical think piece tackles the problematic of Anthropocenic disruptions of the planetary biosphere for critical pedagogies and higher education (also see Carstens, 2016). It additionally encourages its readers to think through their own pedagogical conceptions and (...) praxes by means of irruptive (Geerts & Carstens, 2024; Koro-Ljungberg, 2015) selfreflection- stimulating questions. Our situated – and thus limited and open-ended – response to this all-encompassing Anthropocenic crisis is rooted in a rethinking of Harawayan cyborgian and situated knowledges and the critical pedagogical lessons drawn from the latter. Rereading Haraway’s work through contemporary critical new materialist and related scholarship reveals that it already contained an ecofeminist onto-epistemological shift toward more-than-human agency and relationality. This shift has major consequences for all things critical pedagogical and educational, as our pedagogical thinking-doings are deeply embedded in today’s crisis-ridden lifeworld. This rereading exercise furthermore underlines the necessity of an updated critical new materialist pedagogical praxis for learning and teaching, inspired by Harawayan ecofeminism, that takes the entanglements between human, dehumanised, and more-than-human actors seriously. (shrink)

This paper begins with the lived accounts of emergency and critical care medical interventions in which an unhoused person is brought to the emergency department in cardiac arrest. The case is a dramatised representation of the extent to which biopolitical forces via reduction to bare life through biopolitical and necropolitical operations are prominent influences in nursing and medical care. This paper draws on the scholarship of Michel Foucault, Giorgio Agamben, and Achille Mbembe to offer a theoretical analysis of the power (...) dynamics that influence the health care and death care of patients who are caught in the auspices of a neoliberal capitalist healthcare apparatus. This paper offers analysis of the overt displays of biopower over those individuals cast aside as generally unworthy of access to healthcare in a postcolonial capitalist system, in addition to the ways in which humans are reduced to ‘bare life’ in their dying days. We analyse this case study through Agamben's description of thanatopolitics, a ‘regime of death’, and the technologies that accompany the dying process, particularly in that of the homo sacer. Additionally, this paper illustrates the ways in which necropolitics and biopower are integral to understanding how the most advanced and expensive medical interventions make visible the political values of the healthcare system and how nurses and healthcare functions in these deathworlds. The purpose of this paper is to develop a greater understanding of biopolitical and necropolitical operations in acute and critical care environments, and to offer guidance to nurses in these spaces as they work to uphold ethical duties in a system that increasingly dehumanises. (shrink)

This edited book explores how harmful speech works, how it can be used to change societies in bad ways and how we can defend against it. Harmful speech comes in a variety of forms, including hate speech, dehumanizing speech, misogynistic speech, derogatory speech, misgendering, marginalizing speech, and much more. What is common to all these types of speech is that they don’t just offend but seek to harm members of vulnerable groups, so that they feel humiliated, attacked, denigrated, silenced, and (...) dehumanised. These harms are not confined to the conversation in which such speech is used, but may involve various downstream effects such as moral, social, and epistemic harms. Harmful speech may also shift social norms by changing people’s opinions and ultimately changing norms about how targets ought to be treated. Harmful speech uses this effect to establish and maintain oppressive norms, entrench hierarchies and shape power relations. The contributions in this volume examine the mechanisms underlying various forms of harmful speech and possible responses and remedies. They combine a variety of tools and perspectives, including philosophy of language, linguistics, ethnography, with a particular focus on issues in the semantics/pragmatics of derogatory expressions, speech acts and conversational dynamics. The chapters bring these conversations together and highlight the ways in which philosophers of language have sought to build bridges in recent years with social and political philosophy concerned with the nature of oppression and responses to it. These topics offer the opportunity for a valuable integration of insights from different perspectives. (shrink)