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  1. Ralph R. Acampora (1994). Using and Abusing Nietzsche for Environmental Ethics. Environmental Ethics 16 (2):187-194.
    Max Hallman has put forward an interpretation of Nietzsche’s philosophy according to which Nietzsche is a prototypical deep ecologist. In reply, I dispute Hallman’s main interpretive claim as well as its ethical and exegetical corollaries. I hold that Nietzsche is not a “biospheric egalitarian,” but rather an aristocratically individualistic “high humanist.” A consistently naturalistic transcendentalist, Nietzsche does submit a critique of modernity’s Christian-inflected anthropocentrism (pace Hallman), and yet—in his later work—he endorses exploitation in the quest for nobility (contra Hallman). I (...)
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  2. Hussein M. Adam, Elizabeth Bell, Robert D. Bullard, Robert Melchior Figueroa, Clarice E. Gaylord, Segun Gbadegesin, R. J. A. Goodland, Howard McCurdy, Charles Mills, Kristin Shrader-Frechette, Peter S. Wenz & Daniel C. Wigley (2001). Faces of Environmental Racism: Confronting Issues of Global Justice. Rowman & Littlefield Publishers.
  3. Matthew Antolick, Deep Ecology and Heideggerian Phenomenology.
    This thesis examines the connections between Arne Naess's Deep Ecology and Martin Heidegger's Phenomenology. The latter provides a philosophical basis for the former. Martin Heidegger's critique of traditional metaphysics and his call for an "event" ontology that is deeper than the traditional substance ontology opens a philosophical space in which a different conception of what it is to be emerges. Heidegger's view of humans also provides a basis for the wider and deeper conception of self Arne Naess seeks: one that (...)
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  4. Randall E. Auxier (1999). Ecological Resistance Movements: The Global Emergence of Radical and Popular Environmentalism. Environmental Ethics 21 (1):97-100.
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  5. Jesús Ballesteros (1995). Ecologismo Personalista Cuidar la Naturaleza, Cuidar Al Hombre. Monograph Collection (Matt - Pseudo).
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  6. Marcello Barbieri (2012). Codepoiesis – the Deep Logic of Life. Biosemiotics 5 (3):297-299.
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  7. Michael Horace Barnes & College Theology Society (1994). An Ecology of the Spirit Religious Reflection and Environmental Consciousness. Monograph Collection (Matt - Pseudo).
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  8. Donato Bergandi (ed.) (2013). The Structural Links Between Ecology, Evolution and Ethics: The Virtuous Epistemic Circle. Springer.
    Abstract - Evolutionary, ecological and ethical studies are, at the same time, specific scientific disciplines and, from an historical point of view, structurally linked domains of research. In a context of environmental crisis, the need is increasingly emerging for a connecting epistemological framework able to express a common or convergent tendency of thought and practice aimed at building, among other things, an environmental policy management respectful of the planet’s biodiversity and its evolutionary potential. -/- Evolutionary biology, ecology and ethics: at (...)
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  9. Janet Biehl (forthcoming). Dialectics in the Ethics of Social Ecology. Environmental Philosophy: From Animal Rights to Radical Ecology, Ed. Michael E. Zimmerman. Englewood Cliffs, Nj: Prentice Hall.
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  10. Leonardo Boff & Virgilio P. Elizondo (1995). Ecology and Poverty Cry of the Earth, Cry of the Poor. Monograph Collection (Matt - Pseudo).
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  11. Radu J. Bogdan (1974). Arne Naess, "The Pluralist and the Possibilist Aspect of the Scientific Enterprise". [REVIEW] Theory and Decision 5 (3):353.
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  12. Kelvin J. Booth (2012). Environmental Pragmatism and Bioregionalism. Contemporary Pragmatism 9 (1):67-84.
    Bioregionalism can strengthen environmental pragmatism by making it more critical of the status quo and even more environmental, without abandoning pragmatism's democratic aims. It thus answers important objections to pragmatism raised by Robyn Eckersley. Despite some apparent differences, bioregionalism is a form of environmental pragmatism, as it incorporates practical ethics and is committed to pluralism and democratic community. Bryan Norton's environmental pragmatism is already close to a bioregional view. After answering Eckersley, the paper concludes by raising the question of whether (...)
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  13. Peter Cholak, Marcia Groszek & Theodore Slaman (2001). An Almost Deep Degree. Journal of Symbolic Logic 66 (2):881-901.
    We show there is a non-recursive r.e. set A such that if W is any low r.e. set, then the join W $\oplus$ A is also low. That is, A is "almost deep". This answers a question of Jockusch. The almost deep degrees form an definable ideal in the r.e. degrees (with jump.).
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  14. Stephen R. L. Clark (1993). How to Think About the Earth Philosophical and Theological Models for Ecology. Monograph Collection (Matt - Pseudo).
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  15. Gianluigi Colalucci (1994). On the Science of Art Restoration. World Futures 40 (1):133-134.
    Different phases of the restoration of Michelangelo's Sistine Chapel frescoes are discussed, including the techniques used to remove foreign matter deposited or applied in the course of time. Huge scientific and technical support is used for this project in contrast to the age?old operations of previous restorers and the simplicity of their equipment.
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  16. Peter Danielson, Rana Ahmad, Zosia Bornik, Hadi Dowlatabadi & Edwin Levy (2007). Deep, Cheap, and Improvable. Journal of Philosophical Research 32 (Supplement):315-326.
    A democratic ethics of biological technology must engage the public. This is not easy to do in a way that satisfies the demands of democratic ethics, or meets the pace of rapidly changing, complex technology. This paper describes a solution proposed by the University of British Columbia’s Norms Evolving in Response to Dilemmas interdisciplinary research group. The solution, the NERD web survey, has three distinct advantages over other methods: it is Deep—the survey provides deep data, particularly when compared to alternatives (...)
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  17. Victoria Davion (2002). Anthropocentrism, Artificial Intelligence, and Moral Network Theory: An Ecofeminist Perspective. Environmental Values 11 (2):163 - 176.
    This paper critiques a conception of intelligence central in AI, and a related concept of reason central in moral philosophy, from an ecological feminist perspective. I argue that ecofeminist critique of human/nature dualisms offers insight into the durability of both problematic conceptions, and into the direction of research programmes. I conclude by arguing for the importance of keeping political analysis in the forefront of science and environmental ethics.
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  18. Eccy De Jonge (2004). Spinoza and Deep Ecology Challenging Traditional Approaches to Environmentalism. Monograph Collection (Matt - Pseudo).
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  19. Eccy De Jonge (2003). Reinstating the Infinite Arne Naess and the Misappropriation of Spinoza's God. Monograph Collection (Matt - Pseudo).
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  20. Celia Deane-Drummond (1996). A Handbook in Theology and Ecology. Monograph Collection (Matt - Pseudo).
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  21. Sean Esbjörn-Hargens (2005). Integral Ecology: The What, Who, and How of Environmental Phenomena. World Futures 61 (1 & 2):5 – 49.
    Providing an overview of Integral Ecology, this article defines and explains some of the key terms and concepts that underlie an approach to the environment that is inspired by and makes use of Ken Wilber's Integral Theory. First Integral Ecology is distinguished from other environmental approaches. Then Wilber's Integral Theory is introduced, which provides a foundation for a participatory approach to ecology. Next, the ontology, epistemology, and methodology of environmental phenomena is examined in light of Wilber's framework and illustrated with (...)
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  22. Luc Ferry (1995). The New Ecological Order. University of Chicago Press.
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  23. Daniel C. Fouke (2012). Blameworthy Environmental Beliefs. Environmental Ethics 34 (2):115-134.
    Thomas Hill famously argued that what really bothers us about environmental degradation is best discovered by asking “What kind of person would do such a thing?” Beliefs, some of which are blameworthy, are among the things that define what kind of person one is. What we care about is reflected in whether one’s epistemic practices align with one’s core moral convictions and common standards of decency. Our moral sensitivities are reflected in what we attend to and reflect upon. What we (...)
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  24. Karen Green (2008). Val Plumwood. Australasian Journal of Philosophy 86 (2):343 – 344.
  25. Ingemund Gullvåg (1975). Naess's Pluralistic Metaphilosophy1. Inquiry 18 (4):391-408.
    The article begins by outlining Naess's pluralistic theory of philosophical systems and indicating its connection with Naess's semantics, i.e. his account of interpretation, preciseness, definiteness of intention, and level of discrimination. Reference is also made to the indeterminacy relation which Naess claims holds between, on the one hand, philosophically relevant preciseness, definite?ness of intention, and level of discrimination, and, on the other, comparability and philosophical neutrality of standpoints. Naess claims philosophical neutrality for his theory of systems, on the basis of (...)
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  26. Alastair Hannay (2009). Arne Naess (1912-2009). Inquiry 52 (3):306-307.
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  27. Sven Ove Hansson (1993). Anthropocentrism and Deep Ecology, William Grey. International Philosophical Quarterly 33 (4).
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  28. James Hatley (2008). A Morally Deep World. Environmental Ethics 18 (2):215-218.
  29. P. R. Hay, Robyn Eckersley & R. Jones (1992). Ecopolitical Theory Essays From Australia.
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  30. George A. King (1936). Restoration. Thought: A Journal of Philosophy 10 (4):693-695.
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  31. Ynestra King (1989). Healing the Wounds: Feminism, Ecology, and Nature/Culture Dualism. In Alison M. Jaggar & Susan Bordo (eds.), Gender/Body/Knowledge: Feminist Reconstructions of Being and Knowing. Rutgers University Press 115--141.
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  32. R. Kolarsky (1993). Identification as a Source of a Deep Ecological Attitudes-Commentary. Filosoficky Casopis 41 (6):1033-1035.
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  33. Monika Langer (1990). Merleau-Ponty and Deep Ecology. In Galen A. Johnson & Michael B. Smith (eds.), Ontology and Alterity in Merleau-Ponty. Northwestern University Press 115--129.
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  34. Fernando Leal & Patricia Shipley (1992). Deep Dualism. International Journal of Applied Philosophy 7 (2):33-44.
  35. Keith Lemna (2011). Human Ecology, Environmental Ecology, and a Ressourcement Theology: Caritas in Veritate in the Light of Philip Sherrard's Theandric Anthropology. Logos: A Journal of Catholic Thought and Culture 14 (3):133-154.
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  36. Patsy Granger Lewellyn (1996). Dualists or Duelists? Feminism, Ecology, and Business. Business and Society 35 (1):79-83.
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  37. Andrew Light (1996). Environmental Pragmatism as Philosophy or Metaphilosophy? On the Weston-Katz Debate. In Andrew Light & Eric Katz (eds.), Environmental Pragmatism. Routledge 325--338.
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  38. John Llewelyn (2007). Ecosophy, Sophophily and Philotheria. In Pierfrancesco Basile & Leemon B. McHenry (eds.), Consciousness, Reality and Value: Essays in Honour of T.L.S. Sprigge. Ontos
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  39. Wayne Martin & Kristian Bjørkdahl (2011). Arne Dekke Eide Naess. Inquiry 54 (1):1-1.
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  40. Paul Matthews (2002). The Revelation of Nature. Ars Disputandi 2.
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  41. Jacob Metcalf (2008). Intimacy Without Proximity: Encountering Griz as a Companion Species. Environmental Philosophy 5 (2):99-128.
    Using grizzly-human encounters as a case study, this paper argues for a rethinking of the differences between humans and animals within en- vironmental ethics. A diffractive approach that understands such dif- ferences as an effect of specific material and discursive arrangements would see ethics as an interrogation of which arrangements enable flourishing, or living and dying well. The paper draws on a wide variety of human-grizzly encoun- ters in order to describe the species as co-constitutive and challenges perspectives that treat (...)
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  42. Peter Miller (1998). Environmental Pragmatism. Dialogue 37 (4):860-862.
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  43. K. Mitra (1999). How Much Deep Are The'Deep Structures' From The Chomskian Perspective? Indian Philosophical Quarterly 26 (3):395-404.
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  44. Richard Francis Mosher (1995). The Political Theory of Radical Ecology. Dissertation, State University of New York at Albany
    Radical ecology maintains that the ecological crisis we now face visibly stems from the ruthless exploitation and pollution of the planet. Murray Bookchin has noted that the social sources of this crisis can be attributed to a competitive marketplace spirit that reduces the entire world of life, including humanity, to merchandisable objects, to mere commodities with price tags that are to be sold for profit and economic expansion. This ideology seems to be best expressed by the marketplace maxim: "Grow or (...)
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  45. Arne Naess (1986). The Deep Ecological Movement: Some Philosophical Aspects. Philosophical Inquiry 8 (1/2):10-31.
  46. Arne Naess (1986). The Deep Ecological Movement. Philosophical Inquiry 8 (1-2):10-31.
  47. Kelly A. Parker (1996). Pragmatism and Environmental Thought. In Andrew Light & Eric Katz (eds.), Environmental Pragmatism. Routledge 30.
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  48. Kent Peacock (2003). Eric Katz, Andrew Light and David Rothenberg, Eds., Beneath the Surface: Critical Essays in the Philosophy of Deep Ecology Reviewed By. Philosophy in Review 23 (2):110-112.
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  49. Ch Perelman (1968). Review Of: Naess 1966. [REVIEW] Foundations of Language 4:446-447.
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  50. Matthew Pianalto (2013). Humility and Environmental Virtue Ethics. In Michael Austin (ed.), Virtues in Action: New Essays in Applied Virtue Ethics. Palgrave Macmillan
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