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  1. Mirko Aćimović (2009). Ontologija Prirode. Akademska Knjiga.
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  2. Ch D. Agaev (2005). Mirovozzrenie Ili Nei͡avnye Zakony Prirody. I͡urd.
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  3. Vlad Alexandrescu & Robert Theis (eds.) (2010). Nature Et Surnaturel: Philosophies de la Nature Et Métaphysique aux Xvie-Xviiie Siècles. Georg Olms Verlag.
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  4. Carlos Alonso Bedate & Javier Bustamante Donas (eds.) (2011). Lo Natural, Lo Artificial y la Cultura. Universidad Pontificia Comillas.
    Este nuevo volumen de "Estudios Interdisciplinares" reúne diversas reflexiones que abordan el problema de lo natural y de lo artificial en el marco de la cultura humana. Lo natural y lo artificial son siempre parte de la naturaleza real. Pero la acción humana debe ser creadora de cultura y, por ello, tanto su vinculación a la naturaleza como su acción creadora de un mundo de artefactos posibles deben estar siempre al servicio de la especie humana, es decir, al servicio de (...)
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  5. Sergeĭ Shalvovich Avaliani (2004). Xx Saukunis Naturpʻilosopʻia. Sakʻartʻvelos Pʻilosopʻiur Mecʻnierebatʻa Akademia.
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  6. Meera Baindur (2009). Nature as Non-Terrestrial. Environmental Philosophy 6 (2):43-58.
    A complex process of place-making by Vedic and Purāṇic primary narratives and localized oral secondary narratives shows how nature in India is perceived from a deeply humanized worldview. Some form of cosmic descent from other place-worlds or lokas are used to account for the sacredness of a landscape in the primary narrative called stala purāṇa, while secondary narratives, called stala māhāṭmya, recount the human experience of the sacred. I suggest that sacred geography is not geography of “terrestrial” but of implaced (...)
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  7. Robert E. Bass (1991). Some Features of Organization in Nature: A Contribution to Unified Science. Adamson Print. Co..
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  8. Michelle Bastian (2012). Fatally Confused: Telling the Time in the Midst of Ecological Crises. Journal of Environmental Philosophy 9 (1):23-48.
    Focusing particularly on the role of the clock in social life, this article explores the conventions we use to “tell the time.” I argue that although clock time generally appears to be an all-encompassing tool for social coordination, it is actually failing to coordinate us with some of the most pressing ecological changes currently taking place. Utilizing philosophical approaches to performativity to explore what might be going wrong, I then draw on Derrida’s and Haraway’s understandings of social change in order (...)
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  9. Christopher Belshaw (2001). Environmental Philosophy: Reason, Nature, and Human Concern. Acumen.
    As anxiety about environmental change and its effects grows, we need to understand both the scientific processes and the ethical and aesthetic judgments involved in deciding which changes we should welcome and promote and which we should try to avoid. In Environmental Philosophy Christopher Belshaw examines the current debates on the environment, focusing on questions of value while also taking into account relevant issues in epistemology and metaphysics. Beginning with an overview of current concerns, Belshaw locates our attitudes toward the (...)
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  10. Arnold Berleant (2007). The Soft Side of Stone. Environmental Philosophy 4 (1/2):49-58.
    Stone represents the firmness and intransigence of the world within which we live and act. But beyond the perception and appropriations of stone, diverse meanings lie hidden between the hardness of stone and its uses. At the same time meaning must be grounded in the stabilizing presence of a common world. Yet if all that can be said is not about stone simpliciter but only an aesthetics of its perception, uses, and meanings, have we not gained the whole world but (...)
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  11. Lorenzo Bianchi (ed.) (2005). Natura E Storia. Liguori.
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  12. Fabrizio Bigotti (2009). La Mente Che Ordina I Segni: Ricerche Sui Problemi Della Forma Nella Filosofia Naturale da Aristotele a Linneo. Aracne.
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  13. Greg Bognar (2011). Respect for Nature. Ethics, Policy and Environment 14 (2):147 - 149.
    Ethics, Policy & Environment, Volume 14, Issue 2, Page 147-149, June 2011.
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  14. Conrad Bonifazi (1976). A Theology of Things: A Study of Man in His Physical Environment. Greenwood Press.
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  15. Francisco Brennand (1990). Diálogos Do Paraíso Perdido. Prefeitura Da Cidade Do Recife.
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  16. Brett Buchanan (2008). Onto-Ethologies: The Animal Environments of Uexküll, Heidegger, Merleau-Ponty, and Deleuze. State University of New York Press.
    Jakob von Uexküll's theories of life -- Biography and historical background -- Nature's conformity with plan -- Umweltforschung -- Biosemiotics -- Concluding remarks -- Marking a path into the environments of animals -- The essential approach to the organism -- Heidegger and the biologists -- Paths to the world -- Disruptive behavior : Heidegger and the captivated animal -- The worldless stone -- The poor animal -- For example, three bees and a lark -- Animal morphology -- A shocking wealth (...)
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  17. Giuseppe Butera (ed.) (2011). Reading the Cosmos: Nature, Science, and Wisdom. Distributed by the Catholic University of America Press.
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  18. Craig G. Buttke (2006). The Death of Our Planet's Species. Environmental Philosophy 3 (1):82-83.
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  19. Elio Cadelo (ed.) (2008). Idea di Natura: 13 Scienziati a Confronto. Marsilio.
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  20. W. S. K. Cameron (2004). Nature by Design. Environmental Philosophy 1 (1):84-86.
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  21. Noel Castree (2013). Making Sense of Nature. Routledge.
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  22. Gérard Chazal (ed.) (2011). Les Lumières Et l'Idée de la Nature. Editions Universitaires de Dijon.
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  23. L. G. Chubrikov (2010). Bog, Vselennai͡a, Zhiznʹ.
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  24. J. J. Clarke (ed.) (1994). Voices of the Earth: An Anthology of Ideas and Arguments. G. Braziller.
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  25. Thomas Cobb (1977). The Meaning of Nature: A Survey of the Western Approach. Agassiz Centre for Water Studies, University of Manitoba.
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  26. James S. Cochran (1989). Beyond Civilization: The End of the Hierarchical Imagination. Van Gorcum.
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  27. Robert S. Corrington (2000). A Semiotic Theory of Theology and Philosophy. Cambridge University Press.
    The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a post-Christian way of understanding (...)
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  28. Annabella D'Atri (2008). Vita E Artificio: La Filosofia di Fronte a Natura E Tecnica. Bur.
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  29. Lorraine Daston & Fernando Vidal (eds.) (2004). The Moral Authority of Nature. University of Chicago Press.
    For thousands of years, people have used nature to justify their political, moral, and social judgments. Such appeals to the moral authority of nature are still very much with us today, as heated debates over genetically modified organisms and human cloning testify. The Moral Authority of Nature offers a wide-ranging account of how people have used nature to think about what counts as good, beautiful, just, or valuable. The eighteen essays cover a diverse array of topics, including the connection of (...)
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  30. Paul Sheldon Davies (2009). Subjects of the World: Darwin's Rhetoric and the Study of Agency in Nature. The University of Chicago Press.
    Part one: A progressive orientation: naturalism as exploration -- The vividness of truth: Darwin's romantic rhetoric and the evolutionary framework -- Our most vexing problem: conceptual conservatism and conceptual imperialism -- Naturalism as exploration: the elements of reform -- Part two: The allure of agency: "purpose" in biology -- The real heart of Darwinian evolutionary biology -- A formative power of a self-propagating kind: natural purposes and the concept location project -- A persistent mode of understanding: the psychological power of (...)
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  31. Godefroid de Callataÿ (1996). Annus Platonicus: A Study of World Cycles in Greek, Latin, and Arabic Sources. Université Catholique De Louvain, Institut Orientaliste.
  32. Amy Dean (1997). Natural Acts: Reconnecting with Nature to Recover Community, Spirit, and Self. M. Evans.
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  33. Glenn Deliège (2007). Toward a Richer Account of Restorative Practices. Environmental Philosophy 4 (1/2):135-147.
    In this paper, I investigate the possibility of a rich account of ecological restoration. Starting from the apparent one-sided focus on science and technology within the nature conservation community in Flanders, Belgium, I first present an intuitive case against a restorative practice solely based on science and technology. I then argue that what constitutes good restorative practice must be informed by the historical Arcadian tradition in which nature appreciation and subsequent conservation in the West have taken shape. However, the way (...)
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  34. Andrej Drapal (2009). Kako Stvari Vznikajo: Od Mema Do Provanse: Od Kasa Do Reda: Iz Ušes in Prek Možganov V Tvoja Usta. Valenovak.
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  35. Willem B. Drees (ed.) (2003). Is Nature Ever Evil?: Religion, Science, and Value. Routledge.
    Can one call nature 'evil'? Or is life a matter of eating and being eaten, where value judgments should not be applied? Is nature beautiful? Or is beauty in the eye of the beholder? Scientists often pretend that their disciplines only describe and analyze natural processes in factual terms, without making evaluative statements regarding reality. However, scientists may also be driven by the beauty of that which they study. Or they may be appalled by suffering they encounter, and look for (...)
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  36. Michael Esfeld (2008). Naturphilosophie Als Metaphysik der Natur. Suhrkamp.
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  37. Richard L. Fern (2002). Nature, God, and Humanity: Envisioning an Ethics of Nature. Cambridge University Press.
    Nature, God and Humanity clarifies the task of forming an ethics of nature, thereby empowering readers to develop their own critical, faith-based ethics. Calling on original, thought-provoking analyses and arguments, Richard L. Fern frames a philosophical ethics of nature, assesses it scientifically, finds support for it in traditional biblical theism, and situates it culturally. Though defending the moral value of beliefs affirming the radical Otherness of God and human uniqueness, this book aims not to compel the adoption of any particular (...)
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  38. Paul Feyerabend (2009). Naturphilosophie. Suhrkamp.
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  39. James Fieser (1993). Callicott and the Metaphysical Basis of Ecocentric Morality. Environmental Ethics 15 (2):171-180.
    According to the theory of ecocentric morality, the environment and its many ecosystems are entitled to a direct moral standing, and not simply a standing derivative from human interests. J. Baird Callicott has offered two possible metaphysical foundations for ecocentrism that attempt to show that inherent goodness can apply to environmental collections and not just to individual agents. I argue that Callicott’s first theory fails because it relies on a problematic theory of moral sentiments and that his second theory fails (...)
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  40. David J. Furley (1966/1989). Cosmic Problems: Essays on Greek and Roman Philosophy of Nature. Cambridge University Press.
    Cambridge English Worldwide offers: - a school-based approach with links to other subject areas throughout the course, and to other classes in different countries - content and concepts related to learners' ages and levels of ability - an organisation based on the realities of teaching English at school: mixed abilities, mixed motivation, time available, and class size - material developed and successfully piloted in collaboration with teachers and classes in many parts of the world. The course consists of six levels: (...)
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  41. Delfina Giovannozzi & Marco Veneziani (eds.) (2008). Natura: Xii Colloquio Internazionale, Roma, 4-6 Gennaio 2007. L. Olschki.
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  42. Brian C. Goodwin (2007). Nature's Due: Healing Our Fragmented Culture. Floris Books.
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  43. Iain Hamilton Grant (2006/2008). Philosophies of Nature After Schelling. Continuum International Pub. Group.
    Preface to paperback edition -- Why Schelling? why naturephilosophy? -- The powers due to becoming: the reemergence of platonic physics in the genetic philosophy -- Antiphysics and neo-Fichteanism -- The natural history of the unthinged -- "What thinks in me is what is outside me". phenomenality, physics and the idea -- Dynamic philosophy, transcendental physics -- Conclusion: transcendental geology.
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  44. Christopher Grau (2010). Moral Status, Speciesism, and Liao’s Genetic Account. Journal of Moral Philosophy 7 (3):387-96.
    This paper offers several criticisms of the account of rightholding laid out in S. Matthew Liao’s recent paper “The Basis of Human Moral Status.” I argue that Liao’s account both does too much and too little: it grants rightholder status to those who may not deserve it, and it does not provide grounds for offering such status to those who arguably do deserve it. Given these troubling aspects of his approach, I encourage Liao to abandon his “physical basis of moral (...)
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  45. Stéphane Haber & Arnaud Macé (eds.) (2012). Anciens Et Modernes Par-Delà Nature Et Société. Presses Universitaires de Franche-Comté.
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  46. John Stapylton Habgood (2002). The Concept of Nature. Darton Longman & Todd.
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  47. Haizhitao (2004). Yu Zhou Fa Ze. Aodaliya Yu Zhou Fa Ze Yan Jiu Hui.
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  48. Zygmunt Hajduk (2007). Filozofia Przyrody: Filozofia Przyrodoznawstwa: Metakosmologia. Towarzystwo Naukowe Kul Katolicki Uniwersytet Lubelski Jana Pawła Ii.
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  49. Catharina J. M. Halkes (1991). New Creation: Christian Feminism and the Renewal of the Earth. Westminster/John Knox Press.
    A bold and visionary book that reveals the false and catastrophically damaging images at the root of the oppression of women and the rape of Earth's resources, ...
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  50. ʻA Ḥamzi (2004). Ba-ʻaḳavot. Ḥamzi ʻaraidi.
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