Search results for 'Wilderness' (try it on Scholar)

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Bibliography: Wilderness in Applied Ethics
  1. Martin Drenthen (2005). Wildness as Critical Border Concept; Nietzsche and the Debate on Wilderness Restoration. Environmental Values 14 (3):317-337.
    How can environmental philosophy benefit from Friedrich Nietzsche's radical critique of morality? In this paper, it is argued that Nietzsche's account of nature provides us with a challenging diagnosis of the modern crisis in our relationship with nature. Moreover, his interpretation of wildness can elucidate our concern with the value of wilderness as a place of value beyond the sphere of human intervention. For Nietzsche, wild nature is a realm where moral valuations are out of order. In his work, (...)
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  2. Martin Drenthen (2005). Wildness as a Critical Border Concept: Nietzsche and the Debate on Wilderness Restoration. Environmental Values 14 (3):317-337.
    How can environmental philosophy benefit from Friedrich Nietzscheʼs radical critique of morality? In this paper, it is argued that Nietzscheʼs account of nature provides us with a challenging diagnosis of the modern crisis in our relationship with nature. Moreover, his interpretation of wildness can elucidate our concern with the value of wilderness as a place of value beyond the sphere of human intervention. For Nietzsche, wild nature is a realm where moral valuations are out of order. In his work, (...)
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  3. Donna Varga (2009). Babes in the Woods: Wilderness Aesthetics in Children's Stories and Toys, 1830-1915. Society and Animals 17 (3):187-205.
    Representations of nonhuman wild animals in children's stories and toys underwent dramatic transformation over the years 1830-1915. During the earlier part of that period, wild animals were presented to children as being savage and dangerous, and that it was necessary for them to be killed or brutally constrained. In the 1890s, an animalcentric discourse emerged in Nature writing, along with an animal-human symbiosis in scientific child study that highlighted childhood innocence, resulting in a valuing of wild animals based upon their (...)
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  4.  17
    John L. Hammond (1985). Wilderness and Heritage Values. Environmental Ethics 7 (2):165-170.
    Some proponents of the preservation of American wildemess-for example, Aldo Leopold-have argued in terms of the role of wildemess in forming and maintaining a set of distinctive national character traits. l examine and defend the value judgment implicit in Leopold’s argument. The value of one's cultural heritage is, I contend, as important and valid as other familiar goods appealed to in defense of social policy.
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  5. Thomas H. Birch (1990). The Incarceration of Wildness: Wilderness Areas as Prisons. Environmental Ethics 12 (1):3-26.
    Even with the very best intentions , Western culture’s approach to wilderness and wildness, the otherness of nature, tends to be one of imperialistic domination and appropriation. Nevertheless, in spite of Western culture’s attempt to gain total control over nature by imprisoning wildness in wilderness areas, which are meant to be merely controlled “simulations” of wildness, a real wildness, a real otherness, can still be found in wilderness reserves . This wildness can serve as the literal ground (...)
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  6.  5
    Adam Berg (2014). Finding Wilderness Through Games. Journal of the Philosophy of Sport 42 (1):137-151.
    In forms of physical recreation associated with ‘wilderness experiences’, such as backcountry hiking or mountain climbing, technology is omnipresent. As a result, some may wonder whether genuine wilderness experiences are possible. In this essay, I argue that wilderness experiences are possible and that they can be enhanced through games. That is, I contend there are often physically challenging aspects to wilderness experiences that certain games can help to promote. This analysis will stress the fact that Bernard (...)
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  7.  35
    Eileen Crist (2004). Against the Social Construction of Nature and Wilderness. Environmental Ethics 26 (1):5-24.
    The application of constructivism to “nature” and “wilderness” is intellectually and politically objectionable. Despite a proclivity for examining the social underpinnings of representations, constructivists do not deconstruct their own rhetoric and assumptions; nor do they consider what socio-historical conditions support their perspective. Constructivists employ skewed metaphors to describe knowledge production about nature as though the loaded language use of constructivism is straightforward and neutral. They also implicitly rely on a humanist perspective about knowledge creation that privileges the cognitive sovereignty (...)
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  8.  52
    David Havlick (2006). Reconsidering Wilderness: Prospective Ethics for Nature, Technology, and Society. Ethics, Place and Environment 9 (1):47 – 62.
    In this paper I seek to reconsider wilderness against recent critiques that portray it as necessarily contributing to a separation between nature and society. By examining the historical and contemporary contexts for designating wilderness areas in the United States, I propose that these wilderness lands and their particular constraints on the use of certain technologies may in fact present integrative, open spaces for considering how to live ethical, technological lives in contemporary society. An examination of actual (...) practices illustrates how wilderness regulations may support a more democratic politics of technology and help develop an ethic grounded in fairness, humility, and restraint. (shrink)
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  9.  19
    John O'Neill (2002). Wilderness, Cultivation and Appropriation. Philosophy and Geography 5 (1):35 – 50.
    "Nature" and "wilderness" are central normative categories of environmentalism. Appeal to those categories has been subject to two lines of criticism: from constructivists who deny there is something called "nature" to be defended; from the environmental justice movement who point to the role of appeals to "nature" and "wilderness" in the appropriation of land of socially marginal populations. While these arguments often come together they are independent. This paper develops the second line of argument by placing recent appeals (...)
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  10.  31
    William Godfrey-Smith (1979). The Value of Wilderness. Environmental Ethics 1 (4):309-319.
    In this paper I explore various grounds on which wilderness can be regarded as something which we should value, and I draw attention to the problems of resolving conftict which are generated by these diverse grounds. I conclude that our attitudes toward nature are partially determined by a background of metaphysical assumptions which derive in particular from the philosophy of Descartes. Thesemetaphysical preconceptions lead to the misconception that various alternative views about the natural environment are mystical or occult. Thus, (...)
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  11.  12
    G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.
    In the West, it is widely believed that, since Africans lack an emotional experience with romanticism and transcendentalism, they do not possess the philosophical prerequisites necessary to protect wilderness. However, the West’s disdain for African systems of thought has precluded examination of customary African views of wilderness. Examination of ethnographic reports on Kenya’s Highland Bantu reveals a complex view of phenomena that the West generally associates with wilderness. For the Bantu, wilderness is an extension of human (...)
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  12.  10
    Helene M. Lawson (2003). Controlling the Wilderness: The Work of Wilderness Officers. Society and Animals 11 (4):329-351.
    Ideologies having roots in the legal structure of the system of wildlife protection characterize the work culture of the Pennsylvania wilderness officer. This paper examines these ideologies and the characteristically strong social solidarity of the community of wilderness officers. Wilderness officers are both law enforcement agents and conservationists. They mediate between human and animal as well as between what is considered scientific management and what is considered unenlightened and even lawless behavior. In performing this boundary work, (...) officers participate in the social construction of the science of land management, which views animals as renewable resources. The wilderness officer's job is to insure the continuation of this resource as a part of the natural heritage of Pennsylvania and the United States. The wilderness officer's concept of "animal" becomes a byproduct of this social construction and of the culture of hunting that supports it. The rural upbringing common to many officers suits them ideally to their task. (shrink)
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  13.  7
    G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.
    In the West, it is widely believed that, since Africans lack an emotional experience with romanticism and transcendentalism, they do not possess the philosophical prerequisites necessary to protect wilderness. However, the West’s disdain for African systems of thought has precluded examination of customary African views of wilderness. Examination of ethnographic reports on Kenya’s Highland Bantu reveals a complex view of phenomena that the West generally associates with wilderness. For the Bantu, wilderness is an extension of human (...)
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  14.  22
    Michael P. Nelson (1996). Rethinking Wilderness. Philosophy in the Contemporary World 3 (2):6-9.
    The “received” concept of wilderness as a place apart from and untouched by humans is five-times flawed: it is not universalizable, it is ethnocentric, it is ecologically naive, it separates humans from nature, and its referent is nonexistent. The received view of wilderness leads to dilemmas and unpalatable consequences, including the loss of designated wilderness areas by political and legislative authorities. What is needed is a more flexible notion of wilderness. Suggestions are made for a revised (...)
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  15.  37
    Scott Friskics (2008). The Twofold Myth of Pristine Wilderness. Environmental Ethics 30 (4):381-399.
    In recent years, the notion of wilderness has been roundly criticized by several prominent environmental philosophers and historians. They argue that the “received wilderness idea” is dualistic, ethnocentric, and static. According to these critics, this idea of wilderness finds clear expression in the Wilderness Act of 1964. However, the idea of wilderness so ably deconstructed by its critics bears little resemblance to the understanding of wilderness presented in the Wilderness Act. The critics assume (...)
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  16.  19
    Kate Booth (2011). In Wilderness and Wildness. Environmental Ethics 33 (3):283-293.
    There is a complexity of entities and happenings embodied within the pillars that frame the doorways in our homes and support the broad flat spaces that form supermarkets and department stores. Each pillar speaks to the mythology encircling the origins of Gothic architecture; the ideas surrounding the shift from the trunks and boughs of the sacred grove toward the columns, arches, and vaults of church and cathedral. Each pillar embodies the evolution of life and the history of the Earth. Awakening (...)
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  17.  17
    Kate Booth (2011). In Wilderness and Wildness: Recognizing and Responding Within the Agency of Relational Memory. Environmental Ethics 33 (3):283-293.
    There is a complexity of entities and happenings embodied within the pillars that frame the doorways in our homes and support the broad flat spaces that form supermarkets and department stores. Each pillar speaks to the mythology encircling the origins of Gothic architecture; the ideas surrounding the shift from the trunks and boughs of the sacred grove toward the columns, arches, and vaults of church and cathedral. Each pillar embodies the evolution of life and the history of the Earth. Awakening (...)
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  18.  12
    Greta Gaard (1997). Ecofeminism and Wilderness. Environmental Ethics 19 (1):5-24.
    I argue that ecofeminism must be concerned with the preservation and expansion of wilderness on the grounds that wilderness is an Other to the Self of Western culture and the master identity and that ecofeminism is concerned with the liberation of all subordinated Others. I suggest replacing the master identity with an ecofeminist ecological self, an identity defined through interdependence with Others, and I argue for the necessity of restoring and valuing human relationships with the Other of (...) as integral to the construction and maintenance of an ecofeminist ecological self. I conclude that ecofeminists must be concerned with the redefinition, preservation, and expansion of wilderness. (shrink)
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  19.  6
    J. Baird Callicott (2008). What “Wilderness” in Frontier Ecosystems? Environmental Ethics 30 (3):235-249.
    Wilderness, for seventeenth-century Puritan colonists in America, was hideous and howling. In the eighteenth century, Puritan preacher and theologian, Jonathan Edwards, began the process of transforming the American wilderness into an aesthetic and spiritual resource, a process completed in the nineteenth century by Ralph Waldo Emerson. Henry David. Thoreau was the first American to recommend wilderness preservation for purposes of transcendental recreation (solitude, and aesthetic and spiritual experience). In the twentieth century, Theodore Roosevelt and Aldo Leopold advocated (...)
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  20.  9
    Greta Gaard (1997). Ecofeminism and Wilderness. Environmental Ethics 19 (1):5-24.
    I argue that ecofeminism must be concerned with the preservation and expansion of wilderness on the grounds that wilderness is an Other to the Self of Western culture and the master identity and that ecofeminism is concerned with the liberation of all subordinated Others. I suggest replacing the master identity with an ecofeminist ecological self, an identity defined through interdependence with Others, and I argue for the necessity of restoring and valuing human relationships with the Other of (...) as integral to the construction and maintenance of an ecofeminist ecological self. I conclude that ecofeminists must be concerned with the redefinition, preservation, and expansion of wilderness. (shrink)
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  21.  8
    David Henderson, American Wilderness Philosophy. Internet Encyclopedia of Philosophy.
    American Wilderness Philosophy Wilderness has been defined in diverse ways, but most famously in the Wilderness Act of 1964, which describes it “in contrast with those areas where man and his own works dominate the landscape … as an area where the earth and its community of life are untrammeled by man, where man himself is […].
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  22.  1
    Elisa Aaltola (2016). Wilderness Experiences as Ethics: From Elevation to Attentiveness. Ethics, Policy and Environment 18 (3):283-300.
    Wilderness experiences were celebrated by the Great Romantics, and figures such as Wordsworth and Thoreau emphasized the need to seek direct contact with the non-human world. Later deep ecologists accentuated the way in which wilderness experiences can spark moral epiphanies and lead to action on behalf of the natural environment. In recent years, psychological studies have manifested how the observations made by the Romantics, nature authors and deep ecologists apply to laypeople: contact with the wilderness does tend (...)
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  23.  21
    J. Baird Callicott (2008). What “Wilderness” in Frontier Ecosystems? Environmental Ethics 30 (3):235-249.
    Wilderness, for seventeenth-century Puritan colonists in America, was hideous and howling. In the eighteenth century, Puritan preacher and theologian, Jonathan Edwards, began the process of transforming the American wilderness into an aesthetic and spiritual resource, a process completed in the nineteenth century by Ralph Waldo Emerson. Henry David. Thoreau was the first American to recommend wilderness preservation for purposes of transcendental recreation (solitude, and aesthetic and spiritual experience). In the twentieth century, Theodore Roosevelt and Aldo Leopold advocated (...)
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  24.  33
    Philip Cafaro (2001). For a Grounded Conception of Wilderness and More Wilderness on the Ground. Ethics and the Environment 6 (1):1-17.
    : Recently a number of influential academic environmentalists have spoken out against wilderness, most prominently William Cronon and J. Baird Callicott. This is odd, given that these writers seem to support two cornerstone positions of environmentalism as it has developed over the past twenty years: first, the view articulated within environmental ethics that wild, nonhuman nature, or at least some parts of it, has intrinsic or inherent value; second, the understanding developed within conservation biology that we have entered a (...)
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  25.  12
    David Graham Henderson (2013). Bugbee's Wilderness: Metaphysical and Montanan. The Pluralist 8 (3):46-54.
    Our true home is wilderness, even the world of everyday.—Henry G. Bugbee, Jr.Henry Bugbee was Born in New York City in 1915. This may not seem the most fortuitous birthplace for an interpreter of the wild rivers of Montana, but we might also remember that John Muir, interpreter of the High Sierras, was born in Scotland. Perhaps the movement west is an important prelude for such a vocation. Bugbee studied philosophy at Princeton and then at Berkeley, but before he (...)
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  26.  31
    Wayne Ouderkirk (2003). On Wilderness and People: A View From Mount Marcy. Philosophy and Geography 6 (1):15 – 32.
    Wilderness has always been a problematic concept, and now even some environmental philosophers question its value. Using Mount Marcy, the highest peak in New York State, the views from its summit, and the wilderness areas that surround it as heuristic devices, I examine four historically important concepts of wilderness. Even the most recently developed of those concepts has its philosophical problems, especially its implicit dualism, which many environmental thinkers regard negatively. I join those who reject dualism, but (...)
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  27.  18
    Sarah Pohl (2006). Technology and the Wilderness Experience. Environmental Ethics 28 (2):147-163.
    As mechanical devices become lighter, sleeker, and cheaper, the issue of technology in wilderness becomes an increasingly more important ethical concern because many high-tech luxuries or devices stand to separate the backcountry traveler from the very goals he or she hopes to actualize by recreating in wilderness. As recreationists, we need to determine which items are essential and which aredistracting, separating important “equipment” from needless “devices,” and exercising the self-control to carry only what we need. This process can (...)
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  28.  16
    David Graham Henderson (2009). The Possibility of Managing for Wilderness. Environmental Ethics 31 (4):413-429.
    Wilderness is often understood as land untouched by people. On this reading, wilderness management seems to be a simple contradiction, but it is in fact a thriving and functional practice. Wilderness is not simply an absence of human influence, but the presence of something else. Wilderness is land characterized by the flourishing of natural purpose. When this is understood, wilderness management becomes intelligible and several recent criticisms of wilderness preservation are defused.
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  29.  7
    G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.
    In the West, it is widely believed that, since Africans lack an emotional experience with romanticism and transcendentalism, they do not possess the philosophical prerequisites necessary to protect wilderness. However, the West’s disdain for African systems of thought has precluded examination of customary African views of wilderness. Examination of ethnographic reports on Kenya’s Highland Bantu reveals a complex view of phenomena that the West generally associates with wilderness. For the Bantu, wilderness is an extension of human (...)
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  30.  7
    Christina Ljungberg (2001). Wilderness From an Ecosemiotic Perspective. Sign Systems Studies 29 (1):169-185.
    "Wilderness" is a concept which has undergone a radical change in recent years. Owing to the scale of global destruction of the wilderness and its various ecosystems, the idea of wilderness has been transformed from its original negative sense as an Other into a matter of public concern. This as replaced the understanding of "wilderness " not only as a place but as a category closely linked with the development of buman culture. As the result of (...)
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  31.  13
    Susan Power Bratton (1988). The Original Desert Solitaire: Early Christian Monasticism and Wilderness. Environmental Ethics 10 (1):31-53.
    Roderick Nash’s conc1usion in Wilderness and the American Mind that St. Francis “stood alone in a posture of humility and respect before the natural world” is not supported by thorough analysis of monastic literature. Rather St. Francis stands at the end of a thousand-year monastic tradition. Investigation of the “histories” and sayings of the desert fathers produces frequent references to the environment, particularly to wildlife. In stories about lions, wolves, antelopes, and other animals, the monks sometimes exercise spiritual powers (...)
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  32.  14
    David Graham Henderson (2009). The Possibility of Managing for Wilderness. Environmental Ethics 31 (4):413-429.
    Wilderness is often understood as land untouched by people. On this reading, wilderness management seems to be a simple contradiction, but it is in fact a thriving and functional practice. Wilderness is not simply an absence of human influence, but the presence of something else. Wilderness is land characterized by the flourishing of natural purpose. When this is understood, wilderness management becomes intelligible and several recent criticisms of wilderness preservation are defused.
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  33.  3
    J. Baird Callicott (2008). ¿Cuál Wilderness en los Ecosistemas de Frontera? Environmental Ethics 30 (Supplement):17-33.
    Para los puritanos del siglo XVII, la costa este de América del Norte, las áreas silvestres o wilderness eran abominables y lacerantes. En el siglo XVIII, el predicador y teólogo puritano Jonathan Edwards inició el proceso de transformación de las áreas silvestres estadounidenses en un recurso estético y espiritual, un proceso que completó en el siglo XIX Ralph Waldo Emerson. Henry David Thoreau fue el primer estadounidense en recomendar la preservación de las áreas silvestres (wilderness) para propósitos de (...)
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  34.  12
    W. S. K. Cameron (2006). Wilderness in the City. Environmental Philosophy 3 (2):28-33.
    Over the last few years, the concept of “wilderness” has come under attack by environmentalists deeply committed to sustaining the natural world. Their criticisms are pointed and undeniably strong; moreover as I will argue, very similar critiques could be made of its putative counter-concept, “the city.” Yet in both cases, we need not simply reject the concepts themselves as incoherent; our challenge is rather to develop resources rich enough to show that and why they must stand in a constructive (...)
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  35.  15
    Nathan Kowalsky (2007). Wilderness, Wasteland, and Homeland. Ethical Perspectives 14 (4):457-478.
    Judging a place as wasteland or homeland is a matter of perspective: presupposed values, knowledge through acquaintance, and comportment. Therefore, contra Martin Drenthen, the value of wilderness is a judgement call, not a conceptual necessity. I show this by first distinguishing wilderness from “wildness,” then culture from civilization, and finally, by situating Nietzsche’s teachings of the will to power in the context of a devalued world-view.Nevertheless, I agree with Drenthen that some understandings of wilderness are more appropriate (...)
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  36.  5
    J. Baird Callicott (2008). ¿Cuál Wilderness en los Ecosistemas de Frontera? Environmental Ethics 30 (Supplement):17-33.
    Para los puritanos del siglo XVII, la costa este de América del Norte, las áreas silvestres o wilderness eran abominables y lacerantes. En el siglo XVIII, el predicador y teólogo puritano Jonathan Edwards inició el proceso de transformación de las áreas silvestres estadounidenses en un recurso estético y espiritual, un proceso que completó en el siglo XIX Ralph Waldo Emerson. Henry David Thoreau fue el primer estadounidense en recomendar la preservación de las áreas silvestres (wilderness) para propósitos de (...)
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  37.  10
    Steve Vanderheiden (2002). Rousseau, Cronon, and the Wilderness Idea. Environmental Ethics 24 (2):169-188.
    William Cronon has recently argued that the current debate concerning justifications for protecting wilderness relies upon conceptions of natural value premised upon a nature/society dualism that originated in older nature writing but which still animates contemporary thinking. This dualism, he argues, prevents adequate realization of the human and social places in nature, and is ultimately counterproductiveto the task of articulating the proper relationship between humans and the natural world. While the origin of one of these conceptions of natural value (...)
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  38.  7
    Kimberly K. Smith (2005). What is Africa to Me?: Wilderness in Black Thought From 1860 to 1930. Environmental Ethics 27 (3):279-297.
    The concept of wilderness found in the black American intellectual tradition poses a provocative alternative to the preservationist concept. For black writers, the wilderness is not radically separate from human society but has an important historical and social dimension. Nor is it merely a feature of the external landscape; there is also a wilderness within, a vital energy that derives from and connects one to the external wilderness. Wilderness is the origin and foundation of culture; (...)
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  39.  3
    Michael Mason (1997). Democratising Nature? The Political Morality of Wilderness Preservationists. Environmental Values 6 (3):281 - 306.
    Deep ecological appeals for wilderness preservation commonly conjoin arguments for participatory land use decision-making with their central championing of natural areas protection. As an articulation of the normative meaning of participatory democracy, the discourse ethics advanced by Jürgen Habermas is employed to highlight the consistency and justifiability of this dual claim. I argue that Habermasian moral theory reveals a key tension between, on the one hand, an ethical commitment to wilderness preservation informed by deep ecological and bioregional principles (...)
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  40.  7
    Martin Drenthen (2007). New Wilderness Landscapes as Moral Criticism. Ethical Perspectives 14 (4):371-403.
    In moral debates about human’s relationship with nature, one often hears references to nature’s wildness. Apparently, postmodern city dwellers seem to be deeply fascinated by wild nature; for them, wildness somehow seems to have strong moral significance. How should we interpret this fascination? Moral meanings of nature come into play as soon as we start articulating our relationship with the world.In this process, we transform the neutrality of space into a meaningful place, that is, through interpretation we make mere environment (...)
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  41.  8
    Ben A. Minteer (2001). Wilderness and the Wise Province: Benton Mackaye's Pragmatic Vision. Philosophy and Geography 4 (2):185 – 202.
    Benton MacKaye's name is rarely evoked in the fields of environmental history and philosophy. The author of the Appalachian Trail in the early 1920s and a co-founder of the Wilderness Society with Aldo Leopold and Bob Marshall in the 1930s, MacKaye's unique contribution to American environmental thought is seldom recognized. This neglect is particularly egregious in the current debate over the intellectual foundations of the American wilderness idea, a discussion to which I believe MacKaye has much to contribute. (...)
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  42.  2
    Remedios Regina Casal de Vela-Santos (2013). O Wilderness. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 27 (2):1-2.
    O Wilderness, what is your aim?Into deep woe you pour souls inAs Punishment, your other name!With the names Despair and Ruin,Confusion too, you maim staunch wills!With voracious force you swallowAnd so you claim our joy your lot!And yet O Wilderness that fillsYou tend to what the dying knowAs Atonement weary souls have sought.O Desert Strains that whip and bind,Deserts that pull at souls ere longAs if to say or to remindIt is to you we must belong!Tell me, tell (...)
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  43. John O'Neill, Wilderness, Cultivation and Appropriation.
    "Nature" and "wilderness" are central normative categories of environmentalism. Appeal to those categories has been subject to two lines of criticism: from constructivists who deny there is something called "nature" to be defended; from the environmental justice movement who point to the role of appeals to "nature" and "wilderness" in the appropriation of land of socially marginal populations. While these arguments often come together they are independent. This paper develops the second line of argument by placing recent appeals (...)
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  44. Daniel A. Dombrowski (2002). Bears, Zoos, and Wilderness: The Poverty of Social Constructionism. Society and Animals 10 (2):195-202.
    It is the purpose of this short article to defend the realism of Holmes Rolston and other environmental philosophers against the social constructionism of Neil Evernden and others who have written on the social construction of nature. This defense is attempted through appeal to a deceptively simple example: seeing a bear in a zoo.The following four claims are defended in the effort to show the deficiencies of the anthropocentrism of social constructionists like Evernden: there is a difference between a bear (...)
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  45. J. Baird Callicott & Michael P. Nelson (1998). The Great New Wilderness Debate.
     
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  46.  1
    William Cronon (forthcoming). 47 The Trouble With Wilderness. Environmental Ethics: The Big Questions.
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  47. Gloria H. Albrecht (forthcoming). Book Review: Wilderness Wanderings: Probing Twentieth-Century Theology and Philosophy. [REVIEW] Interpretation 53 (2):208-210.
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  48.  80
    Ramachandra Guha (1989). Radical American Environmentalism and Wilderness Perservation: A Third World Critique. Environmental Ethics 11 (1):71-83.
    I present a Third World critique of the trend in American environmentalism known as deep ecology, analyzing each of deep ecology’s central tenets: the distinction between anthropocentrism and biocentrism, the focus on wildemess preservation, the invocation of Eastem traditions, and the belief that it represents the most radical trend within environmentalism. I argue that the anthropocentrism/biocentrism distinction is of little use in understanding the dynamics of environmental degredation, that the implementation of the wildemess agenda is causing serious deprivation in the (...)
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  49. Daniel W. Conway (2003). The Wilderness of Henry Bugbee. Journal of Speculative Philosophy 17 (4):259-269.
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  50.  10
    Ramachandra Guha (2010). Radical American Environmentalism and Wilderness Preservation : A Third World Critique. In Craig Hanks (ed.), Environmental Ethics. Wiley-Blackwell 71-83.
    I present a Third World critique of the trend in American environmentalism known as deep ecology, analyzing each of deep ecology’s central tenets: the distinction between anthropocentrism and biocentrism, the focus on wildemess preservation, the invocation of Eastem traditions, and the belief that it represents the most radical trend within environmentalism. I argue that the anthropocentrism/biocentrism distinction is of little use in understanding the dynamics of environmental degredation, that the implementation of the wildemess agenda is causing serious deprivation in the (...)
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