(reprinted from our book, Vivantonomy: A Trans-Humanist Phenomenology of the Self by Dr. Kevin Boileau)

There are many species of beings that we humans will never see, and may that are in our daily ecosystems that we choose not to see.  Yet, they are there–here–rather, constantly watching, looking, appealing–usually to we humans.  We don’t see them because our own systems of value that are informed by our narcissism: our egocentrism.  This type of consciousness therefore closes itself in on itself, not seeing other life, other humans, and our very selves.  This is the possessory, dominating subjectivity that instrumentalists all others, and even in a system indoctrinated by rights and duties, fails to see the Other’s world on its own terms, as its unique manifestation.  Both Levinas and Burggraeve see this, understanding all too well that the anthropology based on autonomy constantly struggles within the consciousness of a desiring, egocentric self.  This is what leads to their formulations and developments of heteronomy (not a Kantian heteronomy but an existential, trans-human type. . . . ).   [This leads us to 6 axioms of change in our human thinking, as follows:]

First, we must dismiss the notion that humans are better, of more worth, or higher on a value scale.  We must substitute it with a new axiom of ontological parity.  This is for the reasons I mention earlier.

Second, we must agree in principle that most of us have little knowledge about the whole: about how all beings, processes, and structures work together in an ecosystem.  We substitute it with a new axiom of rigorous inquiry.

Third, we must accept a new Archimedean point.  We cannot pretend to be at the center of the universe or the planet earth.  This means that we must render an accounting of all life forms, including ours, holding that all living beings have equal interests and rights.  We must, therefore, have an axiom that recognizes we play a part in the while but are not the whole, and that we must mediate and weigh our interests relative to those of other life forms

Fourth, we must recognize that all life forms come from the same source.  This leads us to the reconstituted notion of solidarity.  This is a trans-human notion that includes the human equally with al other life forms.

Fifth, we must acknowledge and accept a new depth and breadth of our responsibility to others, including humans, other sentient life forms, additional life forms, and the environment in general.

Sixth, we must work diligently to formulate and articulate a new philosophical anthropology for human beings.  This means we must strive for new meaning and understanding of the world and our place within it.  This is neither the autonomous subject nor the heteronomous subject but it is a new human. This re-formulates the reality principle.