白人は人間自体を8つに分けた
投稿者： kkkvzmoon1492 投稿日時： 2009/08/21 03:48 投稿番号： [58561 / 63339]
だから独立宣言の「human」とは、白人だけを指すのですね。黒人を人間と見なさなかったのではなく、別の種類の人間として差別していたんですね
http://en.wikipedia.org/wiki/Louis_Agassiz
Racial classification scheme and racism
Further information: Scientific racism
After Agassiz came to the United States he became a prolific writer in what has been later termed the genre of scientific racism. Agassiz was specifically a believer and advocate in polygenism, that races came from separate origins (specifically separate creations), were endowed with unequal attributes, and could be classified into specific climatic zones, in the same way he felt other animals and plants could be classified.[4]
These included Western American Temperate (the indigenous peoples west of the Rockies); Eastern American Temperate (east of the Rockies); Tropical Asiatic (south of the Himalayas); Temperate Asiatic (east of the Urals and north of the Himalayas); South American Temperate (South America); New Holland (Australia); Arctic (Alaska and Arctic Canada); Cape of Good Hope (South Africa); and American Tropical (Central America and the West Indies).
Agassiz denied that species originated in single pairs, whether at a single location or at many. He argued instead that multiple individuals in each species were created at the same time and then distributed throughout the continents where God meant for them to dwell. His lectures on polygenism were popular among the slaveholders in the South; for many this opinion legitimized the belief in a lower standard of the Negro.[5] Interestingly, his stance in this case was considered to be quite radical in its time, because it went against the more orthodox and standard reading of the Bible in his time which implied all human stock descended from a single couple (Adam and Eve), and in his defense Agassiz often used what now sounds like a very "modern" argument about the need for independence between science and religion; though Agassiz, unlike many polygeneticists, maintained his religious beliefs and was not anti-Biblical in general.[6]
Stephen Jay Gould has argued that Agassiz's theories sprang from an initial revulsion in his encounters with African-Americans upon moving to the United States.[7] Agassiz's racism was by no means unique for his time or context, though his reading of it into a formalized and scientific context gave it a sense of legitimacy, and allowed it to be easily exported to other contexts.
In the context of ethnology and anthropology of the mid-19th century, Agassiz's polygenetic views became explicitly seen as opposing Darwin's views on race, which sought to show the common origin of all human races and the superficiality of racial differences. Darwin's second book on evolution, The Descent of Man, features extensive argumentation addressing the single origin of the races, at times explicitly opposing Agassiz's theories.[8]
Agassiz's racial theories have, in the late twentieth and early twenty-first centuries, become seen as tarnishing to his scientific record, occasionally prompting the renaming of landmarks, schoolhouses, and other institutions which bear the name of Agassiz (many of which abound in Massachusetts). Opinions on these events are often torn, given his extensive scientific legacy in other areas.[9] On September 9, 2007 the Swiss Federal Council (Government) acknowledged the "racist thinking" of Agassiz but declined to rename the Agassizhorn summit.[10]
http://en.wikipedia.org/wiki/Louis_Agassiz
Racial classification scheme and racism
Further information: Scientific racism
After Agassiz came to the United States he became a prolific writer in what has been later termed the genre of scientific racism. Agassiz was specifically a believer and advocate in polygenism, that races came from separate origins (specifically separate creations), were endowed with unequal attributes, and could be classified into specific climatic zones, in the same way he felt other animals and plants could be classified.[4]
These included Western American Temperate (the indigenous peoples west of the Rockies); Eastern American Temperate (east of the Rockies); Tropical Asiatic (south of the Himalayas); Temperate Asiatic (east of the Urals and north of the Himalayas); South American Temperate (South America); New Holland (Australia); Arctic (Alaska and Arctic Canada); Cape of Good Hope (South Africa); and American Tropical (Central America and the West Indies).
Agassiz denied that species originated in single pairs, whether at a single location or at many. He argued instead that multiple individuals in each species were created at the same time and then distributed throughout the continents where God meant for them to dwell. His lectures on polygenism were popular among the slaveholders in the South; for many this opinion legitimized the belief in a lower standard of the Negro.[5] Interestingly, his stance in this case was considered to be quite radical in its time, because it went against the more orthodox and standard reading of the Bible in his time which implied all human stock descended from a single couple (Adam and Eve), and in his defense Agassiz often used what now sounds like a very "modern" argument about the need for independence between science and religion; though Agassiz, unlike many polygeneticists, maintained his religious beliefs and was not anti-Biblical in general.[6]
Stephen Jay Gould has argued that Agassiz's theories sprang from an initial revulsion in his encounters with African-Americans upon moving to the United States.[7] Agassiz's racism was by no means unique for his time or context, though his reading of it into a formalized and scientific context gave it a sense of legitimacy, and allowed it to be easily exported to other contexts.
In the context of ethnology and anthropology of the mid-19th century, Agassiz's polygenetic views became explicitly seen as opposing Darwin's views on race, which sought to show the common origin of all human races and the superficiality of racial differences. Darwin's second book on evolution, The Descent of Man, features extensive argumentation addressing the single origin of the races, at times explicitly opposing Agassiz's theories.[8]
Agassiz's racial theories have, in the late twentieth and early twenty-first centuries, become seen as tarnishing to his scientific record, occasionally prompting the renaming of landmarks, schoolhouses, and other institutions which bear the name of Agassiz (many of which abound in Massachusetts). Opinions on these events are often torn, given his extensive scientific legacy in other areas.[9] On September 9, 2007 the Swiss Federal Council (Government) acknowledged the "racist thinking" of Agassiz but declined to rename the Agassizhorn summit.[10]
固定リンク：https://yarchive.emmanuelc.dix.asia/552019607/ja7dfa4ha5afa58a5ijdd8n_1/58561.html