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Ed YongA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Anthropomorphism is the imposition of human forms or ways of being onto someone or something not human. Personification, a literary device in which inanimate objects are given human characteristics, as in references to a clock’s face or chairs’ arms and legs, is one iteration of anthropomorphism. In the context of the theory of the umwelt, anthropomorphism is the result of humans inappropriately imposing their own umwelt on those who are not human. An anthropomorphic approach to birds would assume that they hear their own songs the way that humans do, although Yong shows that the sequence of birds’ notes is irrelevant to many birds.
The Anthropocene is the recent geological era in which human changes to the planet can be detected within the earth. The Anthropocene is often used as an umbrella term for other modern, human forms of destruction on the planet, such as species extinction, climate change, and industrial animal farming, Anthropocentrism is slightly different and unavoidable; it refers to the fact that humans approach the world through their humanness. Humans cannot remove themselves from their own umwelt. Nonetheless, humans can be aware of their anthropocentrism, and this awareness can aid in imagining other ways of being that are not human, helping to avoid anthropomorphism.
Exafference refers to sensory signals produced by the outside world. For example, leaves rusting in a tree have nothing to do with the perception of those leaves or that tree. They exist on their own. These leaves would still rustle, and the tree would still exist, even if they were not seen, heard, smelled, or otherwise experienced by the senses of other beings. Exafference is external to the perceiving self.
Nociception is the sensory detection of damage to the body; this is distinct from pain, which is the suffering that often follows nociception. Nociception does not require consciousness and is instantaneous. A familiar example of nociception is the jerk of the hand off a hot burner; this happens before any pain is felt and is immediate. The immediate reaction of nociception does not always result in pain, though it often does.
Proprioception is the perception of one’s own body and its movements. This is one of the senses that is generally taken for granted. Proprioception allows a person to feel the body’s movements as well as its outlines and place in space.
Reafference is a signal produced by an animal’s actions and is internal to that animal; it is often paired with exafference, which refers to the world outside an animal. A tree’s leaves rustling in the wind is an example of exafference. Seeing the leaves rustling in the wind, however, is the result of looking at the tree and light waves hitting the retina within the sensory organ of the eye, where receptors then send signals to the brain.
Receptors are the cells that detect stimuli. These receptors are specific to the stimuli. For example, there are receptors that detect light (photoreceptors) and receptors that detect pressure or other movement (mechanoreceptors). Each species has receptors only for stimuli that are useful and efficient for it, which means that animals do not have receptors for every stimulus that exists in the outside world.
Sense organs, such as eyes and ears, contain receptors. The sense organs provide the infrastructure through which these receptors communicate their detections to the brain.
A sensory system is made up of the sense organs, which contain receptors, and the neurons that communicate the sense organs’ detections. For example, the visual sensory system for humans includes the sense organ (eye) and the photoreceptors housed within it, as well as the optic nerve and the visual cortex of the brain. The sensory system makes sense of stimuli as it processes them, translating them into information that the subject can then act on. Thus, molecules become smell, and light waves become vision. This information connects animals to the environment and to each other.
Sentience is the ability to distinguish between the self and the outside world. This is not necessarily conscious. Sentience is necessary for sensory systems to function, as they must receive stimuli from outside the self and recognize it as other than the self. All animals are sentient.
A sensescape is the sensory environment. A sensescape may be diminished or polluted. For example, artificial lights aid human vision, but they deprive nocturnal animals of the darkness that enables them to navigate and survive. Similarly, human shipping has made the oceans much noisier than they used to be, and this harms many animals.
Stimuli are detected by receptors, converted into electrical signals, and sent to the brain. Examples of stimuli include light, sound, smell, electricity, surface waves, and magnetic fields. Stimuli may already be in the outside world, as in the case of light. They may also be produced by the animal subject; this is the case for the sonic waves that bats and some marine mammals send out, which echo information.
The umwelt, theorized by bio-philosopher Jakob von Uexkull in 1909, is the perceptual world of each species. Uexkull describes it as a “sensory bubble” that often intersects with other species’ sensory bubbles, similar to the ways that individuals interact with each other. Uexkull uses the metaphor of a house to represent the animal. In this image, the windows are senses that look out onto a garden—the outside world—to illustrate the umwelt. The windows work in coordination with one another, opening to the outside world from different vantage points to provide various points of access to the world. Uexkull’s theory is radically egalitarian and insists that each umwelt is specific to the needs of its species. Umwelten are not static and may change with seasons, for example. The umwelt creates a sense of reality, but this reality is entirely subjective.