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  1. Thomas Heyd (forthcoming). And yet She Moves! Apeiron:1-28.
    Journal Name: Apeiron Issue: Ahead of print.
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  2. Thomas Heyd (forthcoming). The Real and the Hyperreal: Dance and Simulacra. Journal of Aesthetic Education.
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  3. Thomas Heyd (2014). And yet She Moves! – The Earth Rests on Water: Thales on the Role of Water in Earth's Mobility and in Nature's Transformations. Apeiron 47 (4).
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  4. Thomas Heyd (2012). Amanda Boetzkes. The Ethics of Earth Art. Environmental Ethics 34 (4):451-454.
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  5. Thomas Heyd (2012). South American Environmental Philosophy. Environmental Ethics 34:451-454.
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  6. Thomas Heyd (2010). Jardines botánicos y conciencia medioambiental. Enrahonar: Quaderns de Filosofía 45:51-67.
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  7. Thomas Heyd (2008). Culture and Climate Change. Proceedings of the Xxii World Congress of Philosophy 23:45-52.
    Physical science is coming to an increasingly clear understanding of natural environmental changes, their causes and their effects on the landscape. Human beings have lived through significant climate variability in historical periods, and through repeated periods of relatively sudden climate change, as well asmultiple other drastic natural events in prehistory. In this paper I propose that we should take into account the cultural dimension when considering adaptation to drastic natural events, such as powerful storms (hurricanes), whose intensity may grow as (...)
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  8. Thomas Heyd (2008). Nature, Culture, and Natural Heritage. Environmental Ethics 27 (4):339-354.
    Nature and culture are usually treated as opposites. Nature, on this conception, is on the wane as a result of culture. A fresh analysis of the relation between these two terms in the light of the notion of “cultural landscapes” is needed. This account allows for nature to be understood as an important, distinctive category, even while granting the constitutive role of the culturally structured gaze. Culture and nature need not be conceived in opposition to each other, for it makes (...)
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  9. Thomas Heyd (2007). Reflections on Reclamation Through Art. Ethics, Place and Environment 10 (3):339 – 345.
    Industrial interventions in the landscape leave their imprint in a permanent way, but there remain options on how to deal with land even at that point in time. In this essay, three alternatives are considered: leaving such sites as they are, restoring them to a condition resembling their original state, or transforming them into artworks. The author focuses in particular on the third option in order to determine to what degree it is possible for artistic reclamation to redeem such blights (...)
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  10. Thomas Heyd (2006). Naturaleza, cultura, y patrimonio natural: hacia una cultura de la naturaleza. Ludus Vitalis 14 (25):135-151.
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  11. Thomas Heyd (2006). Thinking Through Botanic Gardens. Environmental Values 15 (2):197 - 212.
    This essay discusses ways of thinking about botanic gardens that pay close attention to their particularity as designed spaces, dependent on technique, that nonetheless purport to present (and preserve) natural entities (plants). I introduce an account of what gardens are, how botanic gardens differ from other gardens, and how this particular form of garden arose in history. After this I contrast three ways of understanding the function of botanic gardens in the present time: as sites of recreation, of conservation or (...)
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  12. Thomas Heyd (2005). Nature, Culture, and Natural Heritage: Toward a Culture of Nature. Environmental Ethics 27 (4):339-354.
    Nature and culture are usually treated as opposites. Nature, on this conception, is on the wane as a result of culture. A fresh analysis of the relation between these two terms in the light of the notion of “cultural landscapes” is needed. This account allows for nature to be understood as an important, distinctive category, even while granting the constitutive role of the culturally structured gaze. Culture and nature need not be conceived in opposition to each other, for it makes (...)
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  13. Thomas Heyd (2005). Sustainability, Culture and Ethics: Models From Latin America. Ethics, Place and Environment 8 (2):223 – 234.
    In order to develop sustainable relationships with the natural environment it is necessary to focus on approaches that may yield workable models of sustainability. Here I sample a few approaches from Latin America that point toward a promising model of sustainability. I argue that these approaches share the idea that the natural environment is in very close interdependence with human beings and their communities. I also outline the beliefs and practices of certain Latin American populations which exemplify this idea, and (...)
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  14. Thomas Heyd (2005). Saber tradicional, ética de la tierra y sustentabilidad. Isegoría 32:175·184.
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  15. Thomas Heyd (2004). Bashô y la estética del caminar: por la recuperación del espacio, el reconocimiento de los lugares y el seguimienmto del universo. Contrastes:135-154.
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  16. Thomas Heyd (2004). Gregory J. Cooper, The Science of the Struggle for Existence Reviewed By. Philosophy in Review 24 (6):398-400.
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  17. Thomas Heyd (2004). La restauración de la naturaleza en relación a las obras de la tierra (earthworks) y el arte de los jardines japoneses. Estudios Filosóficos 53 (152):77-86.
    Parece contradictorio que los seres humanos intentemos restaurar la naturaleza, ya que el término "naturaleza" parece significar la antítesis de lo creado por nosotros. En este ensayo propongo elucidar la problemática de la restauración de la naturaleza a base de la consideración de los jardines japoneses formales y de las obras de la tierra (earthworks), en cuanto que ambas formas de arte constituyen formas de aculturar la tierra de tal manera que la relación del artefacto entra en relación directa con (...)
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  18. Thomas Heyd (2004). Themes in Latin American Environmental Ethics: Community, Resistance and Autonomy. Environmental Values 13 (2):223 - 242.
    This paper seeks to answer the question how environmental ethics is approached in Latin America. I begin by discussing a suitable method for interpreting the question of whether there is a culturally based ethics, given that one may focus either on theory or on actually existing moral practices. Next, I consider some of the possible sources of Latin America's distinctiveness, namely its professional, cultural, and economic-historical particularities, followed by a discussion of the practice and theory of environmental ethics extant in (...)
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  19. Thomas Heyd (2004). The Intemperate Rainforest: Nature, Culture, and Power on Canada's West Coast. Environmental Ethics 26 (2):205-208.
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  20. Thomas Heyd (2003). Basho and the Aesthetics of Wandering: Recuperating Space, Recognizing Place, and Following the Ways of the Universe. Philosophy East and West 53 (3):291-307.
    : An appeal is made to the foot travels of Matsuo Basho, especially his 1689 journey to northern Japan, reflected in his Narrow Road to the Interior, as examples of wandering. It is suggested that while the travels of a poetwanderer such as Basho are notably distinct from shamanic travels in some respects, they are similar in other important ways, for example in their capacity to give perspective to our everyday experience. Based on Basho's example, three aspects of wandering are (...)
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  21. Thomas Heyd (2003). Rock Art Aesthetics and Cultural Appropriation. Journal of Aesthetics and Art Criticism 61 (1):37–46.
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  22. Thomas Heyd (2003). The Case for Environmental Morality. Environmental Ethics 25 (1):5-24.
    Present environmental degradation has led some to argue that only an appeal to selfishness will “save the environment,” allegedly because appeals to “morality” necessarily are ineffective, while others have suggested that we need a “new, environmental ethic.” If we are interested in countering the degradation of the natural environment, we need to reconsider actual morality, how it is developed, and how it may take into account human activities affecting the natural world. Ultimately, we need to develop ways of knowing that (...)
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  23. Thomas Heyd (2002). Biodiversity and Democracy: Rethinking Society and Nature. Environmental Ethics 24 (2):217-218.
  24. Thomas Heyd (2002). Nature Restoration Without Dissimulation: Learning From Japanese Gardens and Earthworks. Essays in Philosophy 3 (1):12.
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  25. Thomas Heyd (2001). Aesthetic Appreciation and the Many Stories About Nature. British Journal of Aesthetics 41 (2):125-137.
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  26. Thomas Heyd (2000). Allen Carlson, Aesthetics and the Environment Reviewed By. Philosophy in Review 20 (5):324-326.
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  27. Thomas Heyd (2000). Sacred Ecology: Traditional Knowledge and Resource Management. Environmental Ethics 22 (4):419-421.
  28. Thomas Heyd (2000). The Search After Truth: With Elucidations of the Search After Truth Nicolas Malebranche Thomas M. Lennon and Paul J. Olscamp, Translators and Editors New York: Cambridge University Press, 1997, Xlvi + 775 Pp., $79.95, $29.95 Paper. [REVIEW] Dialogue 39 (02):410-.
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  29. Thomas Heyd (2000). The Search After Truth. Dialogue 39 (2):410-411.
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  30. Thomas Heyd (1999). Minding Nature. Dialogue 38 (1):168-170.
     
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  31. Thomas Heyd (1999). Minding Nature: The Philosophers of Ecology David MacAuley New York: Guilford, 1996, Viii + 355 Pp., $18.95. [REVIEW] Dialogue 38 (01):168-.
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  32. Thomas Heyd (1999). Rock Art Aesthetics: Trace on Rock, Mark of Spirit, Window on Land. Journal of Aesthetics and Art Criticism 57 (4):451-458.
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  33. Thomas Heyd (1997). Earth Summit Ethics. Environmental Ethics 19 (4):437-440.
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  34. Thomas Heyd (1997). GW Leibniz, New Essays on Human Understanding Reviewed By. Philosophy in Review 17 (6):424-427.
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  35. Thomas Heyd (1995). Indigenous Knowledge, Emancipation and Alienation. Knowledge and Policy 8 (1):63-73.
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  36. Thomas Heyd (1994). Locke and French Materialism. History of European Ideas 18 (2):293-294.
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  37. Thomas Heyd (1993). Some Remarks on Science, Method and Nationalism in John Locke. History of European Ideas 16 (1-3):97-102.
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  38. Thomas Heyd (1991). Understanding Performance Art: Art Beyond Art. British Journal of Aesthetics 31 (1):68-73.
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  39. Thomas Heyd (1989). Reply to Roth. International Philosophical Quarterly 29 (4):463-467.
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