Like anthropic and ego-based exclusivism, also subanthropic exclusivism can be subdivided into a physical and a nonphysical variant, that is, into physical subanthropic exclusivism (X.18) and nonphysical subanthropic exclusivism (X.19). Physical is, then, used in the sense of of or relating to the body and contrasted with the essentially personal or mental. The nonphysical should also be understood as comprising everything that is a product of 'the human mind', that is, the cultural. The distinction between what is purely physical and what is mental or nonphysical is, perhaps, rather vague, but if so, we can live with this vagueness, since the subdivision between the physical and the nonphysical will not leave any irrelevantism out. Should an irrelevantism not be caught on one side of the divide, it will be caught on the other. This, in general, is the great asset of dichotomous classifications.

Given that the body is somehow the object of physical subanthropic exism, it may be that the body as a whole is the object, or a part of it, such as the hands or the sexual organs. If the whole body is the object, we shall speak of "total physical subanthropic" (X.37), and if only part of it is the object, of "partial physical subanthropic exclusivism" (X.72). Thus, we will classify racism as a form of total physical exism, and sexism as a form of partial physical exism. For someone arguing that a human being's whole body is that of a woman or that of a man, too, just like a human being's whole body does or does not belong to that of a particular race, this may seem odd. Yet, it is ultimately the sexual organs a human being has (or used to have) which in the case of sexism determine whether this being is a male or a female. And a human being does not have racial organs like it has sexual organs, or organs with a racial function like it has organs which serve for secretion. Everybody has a skin-color, to be sure, but this is a (part-)predicate, not a part of the body. But altho the distinction between total and partial can reasonably be made, there are forms of physical subanthropic exism which can be either partial or total. They will be called here "partial total physical sub- subanthropic exclusivism" (X.73) and will be discussed in section 2.3.3 of this division.

In total physical exism it is the whole body which is the object of exclusion or exclusivity, or a characteristic of the whole body, rather than of a particular part of it, or particular parts of it. The characteristic in question, however, can be or resemble that of a one-place predicate, or be relational. In the former case we will label the total physical exism "absolute", in the latter case "relative". Relative total physical subanthropic exclusivism (X.75) concerns a physical relationship of a whole human being with other human beings, or with nonhuman beings. Three types of this form of exclusivism will be briefly considered here: 'parental', 'household-based' and 'residential exclusivism'.

Parental exclusivism(X.300) is exism re parenthood or childlessness. The object may be parenthood or childlessness in a 'biological', that is, generative, sense, or in a 'social' sense comprising adopted children and parents as well. (Adoption must, then, not be understood in a purely formal sense: such adoption is 'cultural', that is, 'nonphysical'.) The disjunctive manifestations of both generative and adoptive parental exclusivism (X.600 & 601) are parenthood-centered and childlessness- centered exclusivism (if generative: X.600.14 & 15). A few manifestations of generative parenthood-centered exclusivism are:

  1. the order to produce offspring by someone who does not have children of 'er --historically, 'his'-- own (this is an external aggrandizing component);
  2. the obsession or sentimental preoccupation with 'biological' parenthood by someone who cannot have a child of her or his own (sentimental external aggrandizemental); and
  3. hatred, uneasiness or ignorance with respect to (generative) parenthood by someone who has no children 'imself (sentimental external abnegational).
Manifestations of generative childlessness-centered exclusivism are:
  1. discomfort or abnegational self-consciousness with respect to one's (generative) childlessness, for example, when not able to produce any offspring (sentimental self-abnegational); and
  2. condemnation of (generative) childlessness, for example, when the person condemned has chosen not to have any children, by someone who has children of 'er own (external abnegating).

Household-based exclusivism (X.301) is exism re the type of household (a) human being(s) constitute or belong to. If the categorization of a household is based on the number of people in such a household, the exclusivism is of the quantitative type. Dimensional manifestations of quantitative household-based exclusivism (X.603) are, for example, single, dual and plural household-centered exism. A 'single household' is the household of a person living on 'er own. A 'dual household' is, for example, the household of a couple living together without children or other human beings. A plural household may be called "a family" so long as its members need not be consanguineous or married to each other. Preferential treatment of, or exclusive orientation towards families with one mother, one father and one or more children, and discrimination or neglect of singles and couples without children, are de facto forms of aggrandizemental nondual plural household-centered exclusivism (X.603.21.2). Discrimination or neglect of families with (two parents and) one or more children, and preferential treatment of, or exclusive orientation towards, singles and/or couples without children, are de facto abnegational components of the same dimensional exism (X.603.21.3).

Residential exclusivism (X.302) is exism re the fixedness of the relationship between a person's or group's residence and the land. The first disjunctive of this attitude or practise concerns nomads and caravan- or boat-dwellers, that is, people without a fixed residence who maintain a migratory way of life by traveling from place to place; the second disjunctive concerns house-dwellers or members of a settled community. Abnegational discrimination of, and a lack of respect for, people without a fixed residence by house-dwellers amounts to self-aggrandizing house-dwelling-centered exclusivism (X.302.15.8).

©MVVM, 41-57 ASWW

Model of Neutral-Inclusivity
Book of Fundamentals
The Manifestations of Exclusivism
Physical Subanthropic