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  1. Errand Into the Wilderness. [REVIEW]C. P. A. - 1957 - Review of Metaphysics 10 (3):543-543.
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  2. Wilderness Experiences as Ethics: From Elevation to Attentiveness.Elisa Aaltola - 2015 - 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 to lead to (...)
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  3. Becoming Animal: An Essay on Wonder.David Abram - 2010 - Pantheon Books.
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  4. Book Review: Wilderness Wanderings: Probing Twentieth-Century Theology and Philosophy. [REVIEW]Gloria H. Albrecht - forthcoming - Interpretation 53 (2):208-210.
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  5. Habitat Dioramas: Illusions of Wilderness in Museums of Natural HistoryKaren Wonders.Steven W. Allison - 1996 - Isis 87 (4):760-761.
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  6. Value in the Wilderness.Robin Attfield - 1984 - Metaphilosophy 15 (3-4):289-304.
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  7. Empathy as a Factor of the Sublime and Beautiful in a Wilderness Environment [Electronic Resource].Robert L. J. Axberg - unknown
    Contemporary views on the aesthetics of nature fall into two opposing schools of thought; the cognitive school where philosophers such as Allen Carlson believe that science can explain everything about the aesthetics of nature, and the non-cognitive where, for example, Arnold Berleant maintains that science is a sufficient though not a necessary condition for the aesthetic appreciation of nature. Berleant and others of his kind contend that an engaged multi-sensuous relationship with nature will manifest the required experience. Empathy with nature, (...)
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  8. From Wilderness to Ordinary Nature.Rémi Beau - 2015 - Environmental Ethics 37 (4):425-443.
    The wilderness debate that has raged in American environmentalism since the 1990s has led to the valuation of less spectacular forms of nature than wilderness. This increasing interest in ordinary nature brings American environmental thought to an environmental ground more familiar to French ecologists. Although the wilderness idea that has focused on untrammeled places was difficult to integrate into the French philosophical landscape, reaching common ground could foster exchanges between American environmental ethics and French political ecology. More precisely, the renewal (...)
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  9. Review of Joy Porter, Native American Environmentalism: Land, Spirit, and the Idea of Wilderness[REVIEW]Carissa Beckwith - 2015 - Environmental Values 24 (5):689-691.
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  10. Walking Cautiously Into the Collatz Wilderness: Algorithmically, Number Theoretically, Randomly.Edward G. Belaga & Maurice Mignotte - 2006 - Discrete Mathematics and Theoretical Computer Science.
    Building on theoretical insights and rich experimental data of our preprints, we present here new theoretical and experimental results in three interrelated approaches to the Collatz problem and its generalizations: algorithmic decidability, random behavior, and Diophantine representation of related discrete dynamical systems, and their cyclic and divergent properties.
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  11. The Incarceration of Wildness: Wilderness Areas as Prisons.Thomas H. Birch - 1990 - 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 for the subversion (...)
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  12. In Wilderness and Wildness.Kate Booth - 2011 - 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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  13. In Wilderness and Wildness: Recognizing and Responding Within the Agency of Relational Memory.Kate Booth - 2011 - 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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  14. The Original Desert Solitaire: Early Christian Monasticism and Wilderness.Susan Power Bratton - 1988 - 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 over (...)
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  15. Wilderness: Essays in Honour of Frances Young. Edited by R. S. Sugirtharajah.Richard S. Briggs - 2007 - Heythrop Journal 48 (2):280–281.
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  16. Claimed Identities, Personal Projects, and Relationship to Place: A Hermeneutic Interpretation of the Backcountry/Wilderness Experience at Rocky Mountain National Park.Jeffrey J. Brooks - 2003 - Dissertation, Colorado State University
    Captured in narrative textual form through open-ended and tape-recorded interview conversations, visitor experience was interpreted to construct a description of visitors' relationships to place while at the same time providing insights for those who manage the national park. Humans are conceived of as meaning-makers, and outdoor recreation is viewed as emergent experience that can enrich peoples' lives rather than a predictable outcome of processing information encountered in the setting. This process-oriented approach positions subjective well-being and positive experience in the ongoing (...)
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  17. Chapter 5. John’s Call From the Wilderness for a Better Guidance of the Way to the Lord.Buch-Hansen Gitte - 2010 - In Gitte Buch-Hansen (ed.), "It is the Spirit That Gives Life": A Stoic Understanding of Pneuma in John's Gospel. De Gruyter.
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  18. Wilderness and the Bantu Mind.G. W. Burnett & Kang’Ethe Kamuyu Wa - 1994 - 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 living space, and through (...)
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  19. George Wuerthner, Eileen Crist and Tom Butler , Protecting the Wild: Parks and Wilderness, The Foundation for Conservation.Philip Cafaro - 2016 - Environmental Values 25 (6):759-761.
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  20. For a Grounded Conception of Wilderness and More Wilderness on the Ground.Philip Cafaro - 2001 - 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 period (...)
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  21. Encyclopedia of Environmental Ethics and Philosophy.Baird Callicott & Robert Frodeman (eds.) - 2008 - Macmillan Reference.
  22. A Critique of and an Alternative to the Wilderness Idea.J. Baird Callicott - forthcoming - Environmental Ethics, A. Light and H. Rolston (Eds), Blackwell Publishing, Oxford.
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  23. ¿Cuál Wilderness en los Ecosistemas de Frontera?J. Baird Callicott - 2008 - 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 recreación trascendental (...)
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  24. What “Wilderness” in Frontier Ecosystems?J. Baird Callicott - 2008 - 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 wilderness preservation for (...)
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  25. Wilderness in the City.W. S. K. Cameron - 2006 - 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 tension. (...)
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  26. Crowded Solitude.Robert Chapman - 2004 - Environmental Philosophy 1 (1):58-72.
    Wilderness and wildness are not related isomorphically. Wildness is the broader category; all instances of wilderness express wildness while all instances of wildness do not express wilderness. There is more than a logical distinction between wildness and wilderness, and what begins as an analytic distinction ends as an ontological one. A more rhetorical representation of this confusion is captured by the notion of synecdoche, where, in this case, wilderness the narrower term is used for wildness the more expansive term. Although (...)
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  27. Wilderness as the Place Between Philosophy and Theology: Questioning Martin Drenthen on the Otherness of Nature.Forrest Clingerman - 2010 - Environmental Values 19 (2):211-232.
    This essay addresses how the idea of wilderness is a point of conversation between environmental philosophy and environmental theology. This topic is approached through a conversation with the environmental philosophy of Martin Drenthen. First, I discuss the respective aims of environmental philosophy and environmental theology. Second, I summarise the work of Drenthen on wilderness and otherness. Third, I compare this vision of environmental philosophy and a theological concept of Divine Otherness. Finally I sketch how this exploration is part of a (...)
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  28. Alice and the Wolf: Exploring Dennis Danvers'Wilderness.Peter Coleman - 2006 - Colloquy 12:74-52.
    Dennis Danvers’ Wilderness, 1 published in 1991, is a work of popular North American fiction that centres upon a reworking of the traditional Western idea of the ‘werewolf’. In this novel Danvers transports the werewolf from the conventional role of villain to heroine, and draws attention to ecological issues intrinsically implicated with this mythological figure. More than simply a romantic fantasy and thriller, Wilderness is a novel that ex- plores the dynamism of the human-nature relationship and challenges certain anthropocentric assumptions (...)
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  29. The Wilderness of Henry Bugbee.Daniel W. Conway - 2003 - Journal of Speculative Philosophy 17 (4):259-269.
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  30. Against the Social Construction of Nature and Wilderness.Eileen Crist - 2004 - 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 of (...)
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  31. 47 The Trouble With Wilderness.William Cronon - forthcoming - Environmental Ethics: The Big Questions.
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  32. Listening to the Wilderness: The Life and Work of Sigurd F. Olson.William P. Cunningham - 2000 - Ethics, Place and Environment 3 (3):323 – 329.
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  33. Urban Wilderness: Exploring a Metropolitan Watershed.Eddee Daniel - 2008 - Center for American Places.
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  34. Wilderness Rites of Passage.J. Davis - 1989 - Gnosis 11:22-26.
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  35. An Ecological Concept of Wilderness.Craig DeLancey - 2012 - Ethics and the Environment 17 (1):25-44.
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  36. Toward a Richer Account of Restorative Practices.Glenn Deliège - 2007 - 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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  37. Old and New World Perspectives on Environmental Philosophy. Transatlantic Conversations.M. Drenthen & J. Keulartz (eds.) - 2014 - Springer.
    This is the first collection of essays in which European and American philosophers explicitly think out their respective contributions and identities as environmental thinkers in the analytic and continental traditions. The American/European, as well as Analytic/Continental collaboration here bears fruit helpful for further theorizing and research. The essays group around three well-defined areas of questioning all focusing on the amelioration/management of environmentally, historically and traditionally diminished landscapes. The first part deals with differences between New World and the Old World perspectives (...)
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  38. The Return of the Wild in the Anthropocene. Wolf Resurgence in the Netherlands.Martin Drenthen - 2015 - Ethics, Policy and Environment 18 (3):318-337.
    In most rewilding projects, humans are still the agents in control: it is us who decide to no longer want to fully control nature. Spontaneous rewilding changes the nature of this game. Once we are confronted with species that have their own agency, that cannot fully be controlled, and that behave in ways that we do not always like, then it proves hard to co-exist and tolerate nature’s autonomy. Nowhere is this more clearly visible than with the resurging wolf, whose (...)
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  39. Ecological Restoration and Place Attachment: Emplacing Non-Places?Martin Drenthen - 2009 - Environmental Values 18 (3):285-312.
    The creation of new wetlands along rivers as an instrument to mitigate flood risks in times of climate change seduces us to approach the landscape from a 'managerial' perspective and threatens a more place-oriented approach. How to provide ecological restoration with a broad cultural context that can help prevent these new landscapes from becoming nonplaces, devoid of meaning and with no real connection to our habitable world. In this paper, I discuss three possible alternative interpretations of the meaning of places (...)
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  40. Fatal Attraction: Wildness in Contemporary Film.Martin Drenthen - 2009 - Environmental Ethics 31 (3):297-315.
    The concept of wildness not only plays a role in philosophical debates, but also in popular culture. Wild nature is often seen as a place outside the cultural sphere where one can still encounter instances of transcendence. Some writers and moviemakers contest the dominant romanticized view of wild nature by telling stories that somehow show a different harsher face of nature. In encounters with the wild and unruly, humans can sometimes experience the misfit between their well-ordered, human-centered, self-created world view (...)
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  41. New Wilderness Landscapes as Moral Criticism.Martin Drenthen - 2007 - 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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  42. Wildness as a Critical Border Concept: Nietzsche and the Debate on Wilderness Restoration.Martin Drenthen - 2005 - 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, however, (...)
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  43. Wildness as Critical Border Concept; Nietzsche and the Debate on Wilderness Restoration.Martin Drenthen - 2005 - 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, however, (...)
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  44. Nietzsche and the Paradox of Environmental Ethics: Nietzsche's View of Nature and Morality.Martin Drenthen - 2002 - New Nietzsche Studies 5 (1/2):12-25.
    In this paper, I offer a systematic inquiry into the significance of Nietzsche's philosophy to environmental ethics. Nietzsche's philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic of our current understanding of nature. I show how the current debate between traditional environmental ethics and postmodern environmental philosophy can be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche's critique of morality, environmental ethics is a highly (...)
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  45. Nietzsche and the Paradox of Environmental Ethics: Nietzsche’s View of Nature and Morality.Martin Drenthen - 2002 - New Nietzsche Studies 5 (1/2):12-25.
    In this paper, I offer a systematic inquiry into the significance of Nietzsche’s philosophy to environmental ethics. Nietzsche’s philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic for our current understanding of nature. I will show how the current debate between traditional environmental ethics and postmodern environmental philosophy can be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche’s critique of morality, environmental ethics is a (...)
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  46. The Paradox of Environmental Ethics: Nietzsche’s View of Nature and the Wild.Martin Drenthen - 1999 - Environmental Ethics 21 (2):163-175.
    In this paper, I offer a systematic inquiry into the significance of Nietzsche’s philosophy to environmental ethics. Nietzsche’s philosophy of nature is, I believe, relevant today because it makes explicit a fundamental ambiguity that is also characteristic of our current understanding of nature. I show how the current debate between traditional environmental ethics and postmodern environmental philosophycan be interpreted as a symptom of this ambiguity. I argue that, in light of Nietzsche’s critique of morality, environmental ethics is a highly paradoxical (...)
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  47. Intrinsic Value, Naturalness and Environmental Obligation.R. Elliot - 1992 - Monist: An International Quarterly of General Philosophical Inquiry 75:138-160.
  48. Wilderness Into Civilized Shapes.Hans-Georg Erney - 2010 - Environmental Philosophy 7 (2):186-188.
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  49. Buying the Wilderness Experience: The Comodification of the Sublime.Richmond Eustis Jr - 2012 - Perspectives: International Postgraduate Journal of Philosophy 4 (1):22-38.
    This study examines some of the implications of guided wilderness trips against the theoretical framework of the sublime as Kant sets out in the Critique of Judgment. In particular, it focuses on the role of professional guides as providers of distancing protection from wild and dangerous nature—at the same time as they attempt to facilitate a possible aweinspiring encounter with nature in its wild otherness. This exercise of power by capital makes the guide an odd locus of power dynamics—at once (...)
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  50. Out of the Wilderness: Douglas Clyde Macintosh's Journeys Through the Grounds and Claims of Modern Thought Preston Warren New York, Bern and Frankfurt-Am-Main: Peter Lang, 1989, Xvi + 284 Pp. $39.50. [REVIEW]Joseph P. Fell - 1996 - Dialogue 35 (03):628-.
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