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 on nature and landscape restoration in general, the second focuses on the meaning of ecological restoration of cultural landscapes, and the third on the meaning of the wolf and of wildness. It does so in a way that the strengths of each philosophical school-continental and analytic-comes to the fore in order to supplement the other's approach. This text is open to educated readers across all disciplines, particularly those interested in restoration/adaptation ecology, the cultural construction of place and landscape, the ongoing conversation about wilderness, the challenges posed to global environmental change. The text may also be a gold mine for doctoral students looking for dissertation projects in environmental philosophy that are inclusive of continental and analytic traditions. This text is rich in innovative approaches to the questions they raise that are reasonably well thought out. The fact that the essays in each section really do resonate with one another directly is also intellectually exciting and very helpful in working out the full dimensions of each question raised in the volume.

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 on nature and landscape restoration in general, the second focuses on the meaning of ecological restoration of cultural landscapes, and the third on the meaning of the wolf and of wildness. It does so in a way that the strengths of each philosophical school-continental and analytic-comes to the fore in order to supplement the other's approach. This text is open to educated readers across all disciplines, particularly those interested in restoration/adaptation ecology, the cultural construction of place and landscape, the ongoing conversation about wilderness, the challenges posed to global environmental change. The text may also be a gold mine for doctoral students looking for dissertation projects in environmental philosophy that are inclusive of continental and analytic traditions. This text is rich in innovative approaches to the questions they raise that are reasonably well thought out. The fact that the essays in each section really do resonate with one another directly is also intellectually exciting and very helpful in working out the full dimensions of each question raised in the volume.

Environmental aesthetics crosses several commonly recognized divides: between analytic and continental philosophy, Eastern and Western traditions, universalizing and historicizing approaches, and theoretical and practical concerns. This volume sets out to show how these,perspectives can be brought into conversation with one another. The first part surveys the development of the field and discusses some important future directions. The second part explains how widening the scope of environmental aesthetics demands a continual rethinking of the relationship between aesthetics and other fields. How does environmental aesthetics relate to ethics? Does aesthetic appreciation of the environment entail an attitude of respect? What is the relationship between the theory and practice? The third part is devoted to the relationship between the aesthetics of nature and the aesthetics of art. Can art help "save the Earth"? The final part illustrates the emergence of practical applications from theoretical studies by focusing on concrete case studies.

Modern environmentalism has come to realize that many of its key concerns "wilderness" and "nature" among them are contested territory, viewed differently by different people. Understanding nature requires science and ecology, to be sure, but it also requires a sensitivity tom, history, culture, and narrative. Thus, understanding nature is a fundamentally hermeneutic task.

The term "Anthropocene", the era of mankind, is increasingly being used as a scientific designation for the current geological epoch. This is because the human species now dominates ecosystems worldwide, and affects nature in a way that rivals natural forces in magnitude and scale. Thinking about Animals in the Age of the Anthropocene presents a dozen chapters that address the role and place of animals in this epoch characterized by anthropogenic (human-made) environmental change. While some chapters describe our impact on the living conditions of animals, others question conventional ideas about human exceptionalism, and stress the complex cognitive and other abilities of animals. The Anthropocene idea forces us to rethink our relation to nature and to animals, and to critically reflect on our own role and place in the world, as a species. Nature is not what it was. Nor are the lives of animals as they used to be before mankinds rise to global ecological prominence. Can we eventually learn to live with animals, rather than causing extinction and ecological mayhem?

Modern environmentalism has come to realize that many of its key concerns—“wilderness” and “nature” among them—are contested territory, viewed differently by different people. Understanding nature requires science and ecology, to be sure, but it also requires a sensitivity to history, culture, and narrative. Thus, understanding nature is a fundamentally hermeneutic task.

The term "Anthropocene", the era of mankind, is increasingly being used as a scientific designation for the current geological epoch. This is because the human species now dominates ecosystems worldwide, and affects nature in a way that rivals natural forces in magnitude and scale. Thinking about Animals in the Age of the Anthropocene presents a dozen chapters that address the role and place of animals in this epoch characterized by anthropogenic (human-made) environmental change. While some chapters describe our impact on the living conditions of animals, others question conventional ideas about human exceptionalism, and stress the complex cognitive and other abilities of animals. The Anthropocene idea forces us to rethink our relation to nature and to animals, and to critically reflect on our own role and place in the world, as a species. Nature is not what it was. Nor are the lives of animals as they used to be before mankinds rise to global ecological prominence. Can we eventually learn to live with animals, rather than causing extinction and ecological mayhem?