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The soft vinyl references the aging process as the sculpture wrinkles and sinks with time. In the essay "Art and Objecthood", Michael Fried makes the case that " Literalist art " Minimalism becomes theatrical by means of anthropomorphism.

The viewer engages the minimalist work, not as an autonomous art object, but as a theatrical interaction.

Fried references a conversation in which Tony Smith answers questions about his "six-foot cube, Die. Q: Why didn't you make it larger so that it would loom over the observer?

A: I was not making a monument. Q: then why didn't you make it smaller so that the observer could see over the top? A: I was not making an object.

Fried implies an anthropomorphic connection by means of "a surrogate person-that is, a kind of statue. The minimalist decision of "hollowness" in much of their work, was also considered by Fried, to be "blatantly anthropomorphic.

Fried considers the Literalist art's "hollowness" to be "biomorphic" as it references a living organism.

Curator Lucy Lippard 's Eccentric Abstraction show, in , sets up Briony Fer 's writing of a post minimalist anthropomorphism. Reacting to Fried's interpretation of minimalist art's "looming presence of objects which appear as actors might on a stage", Fer interprets the artists in Eccentric Abstraction to a new form of anthropomorphism.

She puts forth the thoughts of Surrealist writer Roger Caillois , who speaks of the "spacial lure of the subject, the way in which the subject could inhabit their surroundings.

Instead, like the insect, the work must come into being in the "scopic field For branding , merchandising , and representation , figures known as mascots are now often employed to personify sports teams , corporations , and major events such as the World's Fair and the Olympics.

These personifications may be simple human or animal figures, such as Ronald McDonald or the ass that represents the United States's Democratic Party.

Other times, they are anthropomorphic items, such as " Clippy " or the " Michelin Man ". The practice is particularly widespread in Japan, where cities, regions, and companies all have mascots, collectively known as yuru-chara.

Two of the most popular are Kumamon a bear who represents Kumamoto Prefecture [44] and Funassyi a pear who represents Funabashi , a suburb of Tokyo.

Other examples of anthropomorphism include the attribution of human traits to animals, especially domesticated pets such as dogs and cats.

Examples of this include thinking a dog is smiling simply because it is showing his teeth, or a cat is bored because it is not reacting to commands.

Anthropomorphism may be beneficial to the welfare of animals. A study by Butterfield et al. In science, the use of anthropomorphic language that suggests animals have intentions and emotions has traditionally been deprecated as indicating a lack of objectivity.

Biologists have been warned to avoid assumptions that animals share any of the same mental, social, and emotional capacities of humans, and to rely instead on strictly observable evidence.

Despite the impact of Charles Darwin 's ideas in The Expression of the Emotions in Man and Animals Konrad Lorenz in called him a " patron saint " of ethology [54] ethology has generally focused on behavior , not on emotion in animals.

Even insects play together, as has been described by that excellent observer, P. Huber , who saw ants chasing and pretending to bite each other, like so many puppies.

The study of great apes in their own environment and in captivity [j] has changed attitudes to anthropomorphism. De Waal has written: "To endow animals with human emotions has long been a scientific taboo.

But if we do not, we risk missing something fundamental, about both animals and us. Writing of cats in , veterinarian Bruce Fogle points to the fact that "both humans and cats have identical neurochemicals and regions in the brain responsible for emotion" as evidence that "it is not anthropomorphic to credit cats with emotions such as jealousy".

In science fiction, an artificially-intelligent computer or robot, even though it has not been programmed with human emotions, often spontaneously experiences those emotions anyway: for example, Agent Smith in The Matrix was influenced by a "disgust" toward humanity.

This is an example of anthropomorphism: in reality, while an artificial intelligence could perhaps be deliberately programmed with human emotions, or could develop something similar to an emotion as a means to an ultimate goal if it is useful to do so, it would not spontaneously develop human emotions for no purpose whatsoever, as portrayed in fiction.

One example of anthropomorphism would be to believe that your PC is angry at you because you insulted it; another would be to believe that an intelligent robot would naturally find a woman sexy and be driven to mate with her.

Scholars sometimes disagree with each other about whether a particular prediction about an artificial intelligence's behavior is logical, or whether the prediction constitutes illogical anthropomorphism.

However, inappropriate use of anthropomorphic metaphors can result in false beliefs about the behavior of computers, for example by causing people to overestimate how "flexible" computers are.

Cohen and Edward Feigenbaum , in order to differentiate between anthropomorphization and logical prediction of AI behavior, "the trick is to know enough about how humans and computers think to say exactly what they have in common, and, when we lack this knowledge, to use the comparison to suggest theories of human thinking or computer thinking.

Much of computing terminology derives from anthropomorphic metaphors: computers can "read", "write", or "catch a virus".

Information technology presents no clear correspondence with any other entities in the world besides humans; the options are either to leverage a mushy, imprecise human metaphor, or to reject imprecise metaphor and make use of more precise, domain-specific technical terms.

People often grant an unnecessary social role to computers during interactions. The underlying causes are debated; Youngme Moon and Clifford Nass propose that humans are emotionally, intellectually and physiologically biased toward social activity, and so when presented with even tiny social cues, deeply-infused social responses are triggered automatically.

In psychology, the first empirical study of anthropomorphism was conducted in by Fritz Heider and Marianne Simmel. When subjects were asked to describe what they saw, they gave detailed accounts of the intentions and personalities of the shapes.

For instance, the large triangle was characterized as a bully, chasing the other two shapes until they could trick the large triangle and escape.

The researchers concluded that when people see objects making motions for which there is no obvious cause, they view these objects as intentional agents.

Modern psychologists generally characterize anthropomorphism as a cognitive bias. That is, anthropomorphism is a cognitive process by which people use their schemas about other humans as a basis for inferring the properties of non-human entities in order to make efficient judgements about the environment, even if those inferences are not always accurate.

Since making inferences requires cognitive effort, anthropomorphism is likely to be triggered only when certain aspects about a person and their environment are true.

Psychologist Adam Waytz and his colleagues created a three-factor theory of anthropomorphism to describe these aspects and predict when people are most likely to anthropomorphize.

When elicited agent knowledge is low and effectance and sociality are high, people are more likely to anthropomorphize. Various dispositional, situational, developmental, and cultural variables can affect these three factors, such as need for cognition , social disconnection, cultural ideologies, uncertainty avoidance , etc.

Children appear to anthropomorphize and use egocentric reasoning from an early age and use it more frequently than adults. This penchant for anthropomorphism is likely because children have acquired vast amounts of socialization, but not as much experience with specific non-human entities, so thus they have less developed alternative schemas for their environment.

Anthropomorphism can be used to assist learning. Specifically, anthropomorphized words [71] and describing scientific concepts with intentionality [72] can improve later recall of these concepts.

In people with depression , social anxiety , or other mental illnesses , emotional support animals are a useful component of treatment partially because anthropomorphism of these animals can satisfy the patients' need for social connection.

Anthropomorphism of inanimate objects can affect product buying behavior. When products seem to resemble a human schema, such as the front of a car resembling a face, potential buyers evaluate that product more positively than if they do not anthropomorphize the object.

People also tend to trust robots to do more complex tasks such as driving a car or childcare if the robot resembles humans in ways such as having a face, voice, and name; mimicking human motions; expressing emotion; and displaying some variability in behavior.

Seymore D. Fair 1st-ever World Expo Mascot. From Wikipedia, the free encyclopedia. Attribution of human form given from other characteristics to anything other than a human being.

Compare Anthropocentrism. Main article: Anthropotheism. Play media. See also: Category:Video games featuring anthropomorphic characters. This section may require cleanup to meet Wikipedia's quality standards.

The specific problem is: Needs more examples and less generally obvious human-comparisons Please help improve this section if you can.

May Learn how and when to remove this template message. Main article: Personification. Main articles: Mascot and List of mascots. This section needs expansion.

You can help by adding to it. July Almada tram in smiley livery. Pareidolia of a face in a rock.

Children's literature portal. Aniconism — antithetic concept Animism Anthropic principle Anthropocentrism Anthropology Anthropomorphic maps Anthropopathism Funny animal Furry fandom Great Chain of Being Human-animal hybrid Humanoid Moe anthropomorphism National personification Pareidolia — seeing faces in everyday objects Pathetic fallacy Prosopopoeia Speciesism Talking animals in fiction Zoomorphism.

And it was said 'Since you have not seen any image' and it was said 'To who would you compare me, and I would be equal to them? Potter wrote and illustrated a total of 28 books, including the 23 Tales, the 'little books' that have been translated into more than 35 languages and sold over million copies.

All that resulted was an almost endless series of specific acts in which no order or meaning could be found. On the other hand, by the use of frankly anthropomorphic concepts of emotion and attitude one could quickly and easily describe the peculiarities of individual animals Whatever the anthropomorphic terminology may seem to imply about conscious states in chimpanzee, it provides an intelligible and practical guide to behavior.

New York: Hudson Street Press. The Guardian. Retrieved 17 January VNN World. Archived from the original on 25 March The Gale Group, Inc. In Herbermann, Charles ed.

Catholic Encyclopedia. New York: Robert Appleton Company. James and John Knapton, et al. Hinduism: Beliefs and Practices. Sussex Academic Press.

Flipside of Hindu Symbolism. Anthropomorphism, Anecdotes, and Animals. Oxford University Press. The Animal Ethics Reader, 3rd edition.

Oxon: Routledge. The Life of Apollonius , 5. Translated by F. Trinidad University of the West Indes. The Telegraph.

Exploring Children's Literature. Sage Publications Ltd. The History of the Hobbit: Return to Bag-end. London: HarperCollins.

The Inklings: C. Lewis, J. Tolkien, Charles Williams and Their Friends. Boston: Houghton Mifflin. Retrieved 24 June The World's Best Anthropomorphic Fiction.

Den of Geek. Archived from the original on 3 November Comic Book Resources. Archived from the original on 9 April Retrieved 14 October Hannah Stark and Jon Roffe.

Retrieved 18 June Art and Objecthood. Chicago: University of Chicago Press. Oxford Art Journal.

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