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.score: 18.0
    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. John L. Hammond (1985). Wilderness and Heritage Values. Environmental Ethics 7 (2):165-170.score: 15.0
    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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  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.score: 15.0
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  4. David Havlick (2006). Reconsidering Wilderness: Prospective Ethics for Nature, Technology, and Society. Ethics, Place and Environment 9 (1):47 – 62.score: 12.0
    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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  5. Thomas H. Birch (1990). The Incarceration of Wildness: Wilderness Areas as Prisons. Environmental Ethics 12 (1):3-26.score: 12.0
    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. Wayne Ouderkirk (2003). On Wilderness and People: A View From Mount Marcy. Philosophy and Geography 6 (1):15 – 32.score: 12.0
    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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  7. Philip Cafaro (2001). For a Grounded Conception of Wilderness and More Wilderness on the Ground. Ethics and the Environment 6 (1):1-17.score: 12.0
    : 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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  8. William Godfrey-Smith (1979). The Value of Wilderness. Environmental Ethics 1 (4):309-319.score: 12.0
    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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  9. J. Baird Callicott (2008). What “Wilderness” in Frontier Ecosystems? Environmental Ethics 30 (3):235-249.score: 12.0
    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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  10. John O'Neill (2002). Wilderness, Cultivation and Appropriation. Philosophy and Geography 5 (1):35 – 50.score: 12.0
    "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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  11. Eileen Crist (2004). Against the Social Construction of Nature and Wilderness. Environmental Ethics 26 (1):5-24.score: 12.0
    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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  12. Scott Friskics (2008). The Twofold Myth of Pristine Wilderness. Environmental Ethics 30 (4):381-399.score: 12.0
    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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  13. Sarah Pohl (2006). Technology and the Wilderness Experience. Environmental Ethics 28 (2):147-163.score: 12.0
    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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  14. Ben A. Minteer (2001). Wilderness and the Wise Province: Benton Mackaye's Pragmatic Vision. Philosophy and Geography 4 (2):185 – 202.score: 12.0
    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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  15. David Graham Henderson (2009). The Possibility of Managing for Wilderness. Environmental Ethics 31 (4):413-429.score: 12.0
    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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  16. Michael P. Nelson (1996). Rethinking Wilderness. Philosophy in the Contemporary World 3 (2):6-9.score: 12.0
    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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  17. K. I. Booth (forthcoming). In Wilderness and Wildness: Recognising and Responding Within the Agency of Relational Memory. Environmental Ethics 10 (x):xx.score: 12.0
    There are complexity of entities and happenings embodied within the pillars that frame the doorways in our homes and support 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 scared grove towards the columns, arches and vaults of church and cathedral. Each pillar embodies the evolution of life and the history of the earth. Awakening towards the (...)
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  18. Susan Power Bratton (1988). The Original Desert Solitaire: Early Christian Monasticism and Wilderness. Environmental Ethics 10 (1):31-53.score: 12.0
    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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  19. Greta Gaard (1997). Ecofeminism and Wilderness. Environmental Ethics 19 (1):5-24.score: 12.0
    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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  20. Kimberly K. Smith (2005). What is Africa to Me?: Wilderness in Black Thought From 1860 to 1930. Environmental Ethics 27 (3):279-297.score: 12.0
    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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  21. Kate Booth (2011). In Wilderness and Wildness. Environmental Ethics 33 (3):283-293.score: 12.0
    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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  22. David Graham Henderson (2013). Bugbee's Wilderness: Metaphysical and Montanan. The Pluralist 8 (3):46-54.score: 12.0
    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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  23. Steve Vanderheiden (2002). Rousseau, Cronon, and the Wilderness Idea. Environmental Ethics 24 (2):169-188.score: 12.0
    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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  24. G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.score: 12.0
    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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  25. G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.score: 12.0
    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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  26. J. Baird Callicott (2008). ¿Cuál Wilderness en los Ecosistemas de Frontera? Environmental Ethics 30 (Supplement):17-33.score: 12.0
    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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  27. Christina Ljungberg (2001). Wilderness From an Ecosemiotic Perspective. Sign Systems Studies 29 (1):169-185.score: 12.0
    "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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  28. Michael Mason (1997). Democratising Nature? The Political Morality of Wilderness Preservationists. Environmental Values 6 (3):281 - 306.score: 12.0
    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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  29. Linda Jarchow Jones (1994). Wildflowers and Wonder: A Pastor's Wanderings in the Religion-Science Wilderness. Zygon 29 (1):115-125.score: 9.0
  30. Ramachandra Guha (1989). Radical American Environmentalism and Wilderness Perservation: A Third World Critique. Environmental Ethics 11 (1):71-83.score: 9.0
    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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  31. Vanessa Sage (2009). Encountering the Wilderness, Encountering the Mist: Nature, Romanticism, and Contemporary Paganism. Anthropology of Consciousness 20 (1):27-52.score: 9.0
    This article asks how ideas about nature in the 18th and 19th century Romantic movement have traveled in and been translated by the various religious groups that constitute contemporary Paganism. Drawing on the work of poets, philosophers, historians, social scientists, and contemporary Pagans themselves, the article argues that contemporary Paganism borrows freely from Romantic notions of inspiration and imagination to craft a vision of nature, that, for them, responds to the emotional and political needs of their own time and place. (...)
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  32. Levi R. Bryant (2011). Wilderness Ontology. In Celina Jeffrey (ed.), Preternatural. punctum books.score: 9.0
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  33. Jeffrey A. Lockwood (2009). Michael P. Nelson and J. Baird Callicott (Eds): The Wilderness Debate Rages On: Continuing the Great New Wilderness Debate. [REVIEW] Journal of Agricultural and Environmental Ethics 22 (5):493-500.score: 9.0
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  34. Donald VanDeVeer (1999). Tal Scriven, Wrongness, Wisdom, and Wilderness: Toward a Libertarian Theory of Ethics and the Environment:Wrongness, Wisdom, and Wilderness: Toward a Libertarian Theory of Ethics and the Environment. Ethics 109 (4):922-924.score: 9.0
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  35. Nathan Kowalsky (2007). Wilderness, Wasteland, and Homeland. Ethical Perspectives 14 (4):457-478.score: 9.0
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  36. Donna M. Reeves (2009). Plumwood's Logic of Colonization and the Legal Antecedents of Wilderness. Ethics and the Environment 14 (2):pp. 75-97.score: 9.0
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  37. Martin Schönfeld (2000). Population Growth and the Preservation of Wilderness: Interspecific Conflict Resolution in Environmental Ethics. Journal of Social Philosophy 31 (4):414–428.score: 9.0
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  38. Craig DeLancey (2012). An Ecological Concept of Wilderness. Ethics and the Environment 17 (1):25-44.score: 9.0
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  39. Ellen Fridland (2014). Skill Learning and Conceptual Thought: Making Our Way Through the Wilderness. In Bana Bashour Hans Muller (ed.), Contemporary Philosophical Naturalism and Its Implications. Routledge.score: 9.0
  40. Hannah Gay (1994). Wilderness Philosophy. Dialogue 33 (04):661-.score: 9.0
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  41. Jan Narveson (1998). Wrongness, Wisdom and Wilderness. Journal of Agricultural and Environmental Ethics 11 (1):58-61.score: 9.0
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  42. Robin Attfield (1984). Value in the Wilderness. Metaphilosophy 15 (3-4):289-304.score: 9.0
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  43. Daniel W. Conway (2003). The Wilderness of Henry Bugbee. Journal of Speculative Philosophy 17 (4):259-269.score: 9.0
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  44. C. W. Spinks (1991). Peirce and Triadomania: A Walk in the Semiotic Wilderness. Mouton De Gruyter.score: 9.0
    Chapter One Triadomany defined You shall bind them in Three Classes; according to their Classes. William Blake, Milton In a manuscript of The Quest for ...
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  45. William P. Cunningham (2000). Listening to the Wilderness: The Life and Work of Sigurd F. Olson. Ethics, Place and Environment 3 (3):323 – 329.score: 9.0
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