TL;DR: Wilderness hides its unnaturalness behind a mask that is all the more beguiling because it seems so natural as mentioned in this paper, and we too easily imagine that what we gaze into the mirror it holds up for us, when in fact we see the reflection of our own unexamined longings and desires.
Abstract: This will seem a heretical claim to many environmentalists, since the idea of wilderness has for decades been a fundamental tenet-indeed, a passion-of the environmental movement, especially in the United States. For many Americans wilderness stands as the last remaining place where civilization, that all too human disease, has not fully infected the earth. It is an island in the polluted sea of urban-industrial modernity, the one place we can turn for escape from our own too-muchness. Seen in this way, wilderness presents itself as the best antidote to our human selves, a refuge we must somehow recover if we hope to save the planet. As Henry David Thoreau once famously declared, "In Wildness is the preservation of the World."' But is it? The more one knows of its peculiar history, the more one realizes that wilderness is not quite what it seems. Far from being the one place on earth that stands apart from humanity, it is quite profoundly a human creation-indeed, the creation of very particular human cultures at very particular moments in human history. It is not a pristine sanctuary where the last remnant of an untouched, endangered, but still transcendent nature can for at least a little while longer be encountered without the contaminating taint of civilization. Instead, it is a product of that civilization, and could hardly be contaminated by the very stuff of which it is made. Wilderness hides its unnaturalness behind a mask that is all the more beguiling because it seems so natural. As we gaze into the mirror it holds up for us, we too easily imagine that what we behold is Nature when in fact we see the reflection of our own unexamined longings and desires. For this reason, we mistake ourselves when we
TL;DR: In this article, a paper called "Sex in Public" explores the relationship between pornography, phone sex, "adult" markets for print, lap dancing, and pornography as mediated by publics.
Abstract: A paper titled "Sex in Public" teases with the obscurity of its object and the twisted aim of its narrative. In this paper we will be talking not about the sex people already have clarity about, nor identities and acts, nor a wildness in need of derepression; but rather about sex as it is mediated by publics.' Some of these publics have an obvious relation to sex: pornographic cinema, phone sex, "adult" markets for print, lap dancing. Others are organized around sex, but not necessarily sex acts in the usual sense: queer zones and other worlds estranged from heterosexual culture, but also more tacit scenes of sexuality like official national culture, which depends on a notion of privacy to cloak its sexualization of national membership.
TL;DR: In this article, the authors investigated the impacts of uncontrolled nature development on the landscape's structural diversity, plant species richness, as well as on the local population and tourists in the Val Grande National Park and Strona Valley.
TL;DR: Observations on their feral progenitors, the Asian Junglefowl suggest that apart from wildness and broodiness domestication has not changed basic behavior patterns, and there is a wealth of information on their care, physiology and genetics.
Abstract: Studies of feral animals are an ideal for the biologist. As contrasted with a laboratory situation, they are time consuming due to wildness, disperal of individuals, and often concealment. Experimentation is limited and for many species there is little known about their physiology. When such animals are brought into the laboratory for detail study their behavior is often modified. Domestic animals, such as chickens, are suitable for laboratory experimentation, and there is a wealth of information on their care, physiology and genetics. Data on their behavior can be quantitative and qualitative. Observations on their feral progenitors, the Asian Junglefowl suggest that apart from wildness and broodiness domestication has not changed basic behavior patterns (Collias and Collias, 1967).
TL;DR: This chapter discusses animals'Capacities and Moral Status, wildness, Domestication, and the Laissez-faire Intuition, and a new, Relational approach to animal ethics.
Abstract: AcknowledgmentsIntroduction1. Animals' Capacities and Moral Status2. Capacity-Oriented Accounts of Animal Ethics3. Capacities, Contexts, and Relations4. Wildness, Domestication, and the Laissez-faire Intuition5. Developing a New, Relational Approach6. Past Harms and Special Obligations7. Some Problems and Questions8. Puzzling Through Some CasesConclusionWorks CitedIndex