PUBLICATIES VAN MARTIN DRENTHEN

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Boeken

• Drenthen, M. (2020). 'Hek. De ethiek van de grens tussen boerenland en natuurgebied.'  Uitgeverij Noordboek. 2020 

• Drenthen, M. (2019).  Natuur binnen of buiten het hek? Over de spanning tussen veehouderij en natuurbeheer en de grens tussen natuur en cultuurland. Preadvies voor de Nederlandse Vereniging voor Bioethiek NVBe, mei 2019. ISBN 978-90-809012-6-1,

     

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• Drenthen, M. (2018).  Natuur in mensenland. Essays over ons nieuwe cultuurlandschap, KNNV Uitgeverij, 2018. ISBN 978 90 5011 636 7.     Meer info: hier.

Drenthen, M., Klees, D., Linnartz, L., Van Maanen, E. & Van der Weide, M. (2015). De wolf terug. Eng of enerverend? Utrecht: Uitgeverij Kosmos 2015     MEER INFO HIER  

Drenthen, M., & Keulartz, J. (red) (2014). Old World and New World Perspectives in Environmental Philosophy. Transatlantic Conversations. (Springer, 2014)  DOI 10.1007/978-3-319-07683-6 

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.

Drenthen, M., & Keulartz, J. (red) (2014). Environmental Aesthetics. Crossing Divides and Breaking Ground. New York: Fordham University Press 2014. DOI:10.5422/fordham/9780823254491.001.0001

This volume sketches the  coming of age and development of environmental aesthetics as a field. In the first part Allen Carlson gives a clear survey of the development of the field. Next, Yuriko Saito discusses some important future directions for environmental aesthetics. She argues for the inclusion of everyday artifacts, human activities, and social relations and urges environmental aesthetics to go beyond the confines of Western tradition. Jonathan Maskit argues for a shift in attention from the overreaching universalism of the (analytic) majority strand of environmental aesthetics to the cultural-historicism of the (continental) minority strand.
The widening of scope, that characterized the coming of age of environmental aesthetics, involves a continual rethinking of relationships, which is the subject of the volume’s second part. This part opens with a chapter by Arnold Berleant, who attempts to reconcile the need for cooperative environmental action with the existence of cultural and historic difference. Next, in employing Kant’s aesthetics to develop an aesthetics of respect, Denis Dumas redefines the relationship between ethics and aesthetics. Yrjö Sepänmaa discusses the relationship between the theory and practice of environmental aesthetics.
The third part is devoted to yet another relationship that needs rethinking, the relationship between nature and art. Jason Simus agues that environmental artworks might have the same democratic potential as restoration projects. David Wood show us that art can “save the earth” by allowing us to imaging alternative, less destructive, modes of living and dwelling than our current ones. Irene Klaver’s chapter sketches the rise of what she calls “environmental imagination”, with special attention to the work of two modern painters, Georgia O’Keeffe and Anselm Kiefer.
The final part of the volume is illustrative of the emergence of practical applications from theoretical studies, and the use of concrete examples and case studies. Tyson-Lord Gray juxtaposes Kant’s and Dewey’s aesthetic theory to defend the beauty of wind farms. Steven Vogel examines the history of a shopping mall, asking whether the same sorts of consideration that led Aldo Leopold to call for humans to “think like a mountain” might suggest that we should also learn to think like a mall. Finally, Emily Brady tries to make some headway towards understanding the grounds of aesthetic appreciation of wild animals, widely used in animal welfare campaigns and conservation. .

Clingerman, F., Drenthen, M., Treanor, B. & Utsler, D. (Eds).(2013). Interpreting Nature. The Emerging Field of Environmental Hermeneutics. New York: Fordham University Press, 2013.  DOI:10.5422/fordham/9780823254255.001.0001

The twentieth century saw the rise of hermeneutics, the philosophical interpretation of texts, and eventually the application of its insights to metaphorical “texts” such as individual and group identities. It also saw the rise of modern environmentalism, which evolved through various stages in which it came to realize that many of its key concerns—“wilderness” and “nature” among them—are contested territory that are 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. Interpreting Nature brings together leading voices at the intersection of these two increasingly important philosophical discussions: philosophical hermeneutics and environmental philosophy. The resulting field, environmental hermeneutics, provides the center of gravity for a collection of essays that grapple with one of the most compelling issues of our time: how do humans relate to nature? Adopting a broad and inclusive view of “the environment, Interpreting Nature takes up restoration and preservation, natural and built environments, the social construction of nature and nature as it imposes itself beyond our categories, and much more. The rich diversity of contributions illustrates the remarkable fecundity of hermeneutic resources applied to environmental issues. Taken together, the various contributions to this collection mark the arrival of environmental hermeneutics as a distinct field of study.

Drenthen, M., & Keulartz, J. (red) (2012). Themanummer 'Duurzaamheid/Biodiversiteit', Filosofie & Praktijk, jaargang 33, nr. 2 (zomer 2012). 

Met bijdragen van Jozef Keulartz, Hans Achterhuiis en Glenn Deliège & Martin Drenthen en Jan Boersema.

Van den Born, R, Drenthen, M., Lemmens, P. & Van Slobbe, Th. (red) (2011). Plaats. Filosofische beschouwingen over verbondenheid met natuur en landschap. KNNV Uitgeverij 2011 ISBN: 9789050113939  MEER INFO HIER  

Iedereen heeft wel een plek die een speciale betekenis heeft. Vaak zijn dat plekken in de natuur; plaatsen waarmee je je verbonden voelt of waaraan je gehecht bent. Daarover gaat Plaats. In een verzameling essays, columns en literaire fragmenten  geven uiteenlopende auteurs hun visie op het begrip plaats in relatie tot de natuur. Filosofische beschouwingen, nostalgische terugblikken en wetenschappelijk onderzoek laten zien hoe het staat met onze verbondenheid met natuur en landschap.>br> Die grote beuk waar je in kon klimmen, dat bankje aan het water of die laan met oude kastanjes. Vraag je mensen naar hun favoriete plaats, dan noemen velen een plek in de natuur. Een plek met een speciale betekenis, die vertrouwd is en waar je je verbonden mee voelt. Plaats beschrijft hoe het staat met onze verbondenheid met natuur en landschap. Een breed scala aan auteurs geeft in dit boek openhartige bespiegelingen over de betekenis van het woord plaats. Sommigen blikken terug op dat bijzondere huisje aan de bosrand uit hun jeugd of de rivier waar ze in speelden. Anderen gaan in op het gevoel van thuishoren of hoe de aanwezigheid van specifieke planten daaraan bijdraagt. Ook een betoog over fietsen als ultieme manier om plaatsen te ontdekken, ontbreekt niet in Plaats. Ruime aandacht is er ook voor wetenschappelijk onderzoek naar de beleving van plaatsen. Verbondenheid met natuur blijkt vooral te ontstaan in de kindertijd en studententijd, en gevoelens ten opzichte van die plaats spelen een belangrijke rol; plekken bieden rust, een mogelijkheid tot reflectie, of zijn geschikt om nieuwe dingen te ontdekken. Plaatsen kunnen onderdeel van je leven worden, je kunt ze eigen maken. Mensen voelen zich verbonden met tal van uiteenlopende plaatsen, zoveel is duidelijk na het lezen van Plaats. Maar veel mensen missen ook die plekjes uit hun jeugd en de verbondenheid met de natuur. Niet alleen veranderen plaatsen steeds sneller, nee, de betekenis van plaats zelf lijkt te zijn veranderd. Door nieuwe media ligt de hele wereld bij onze voordeur. We reizen voor een weekendje naar New York alsof het de normaalste zaak van de wereld. En op kantoor zitten we voortaan op een flexplek. De hele planeet is tegenwoordig ons thuis, maar erg veel houvast lijkt dat niet te geven. Het lijkt alsof onze samenleving de grond onder haar voeten is kwijtgeraakt; we zijn – letterlijk - zonder vast verblijfplaats, en juist daarom lijkt plaats zo belangrijk voor ons geworden. Plaats is een boek vol filosofische beschouwingen en kritische en bespiegelingen, maar het wil bovenal ook een aansporing zijn. Om weer eens in die beuk te klimmen, op dat bankje te zitten of heerlijk door de kastanjelaan te wandelen.

• Drenthen, M., Keulartz, J. & Proctor, J. (eds) (2009). New Visions of Nature: Complexity and Authenticity, Dordrecht: Springer 2009,  288 pp., Hardcover, ISBN: 978-90-481-2610-1 (2009)  

Contemporary visions of nature have been deeply affected by the ongoing interaction and interpenetration of science, nature, and society. These new visions appear to be more complex than older visions of nature and at the same time they seem to challenge our notions of authenticity.
"New Visions of Nature" focuses on the emergence of these new visions of complex nature in three domains. The first selection of essays reflects public visions of nature, that is, nature as it is experienced, encountered, and instrumentalized by diverse publics.  The second selection zooms in on micro nature and explores the world of contemporary genomics. The final section returns to the macro world and discusses the ethics of place in present-day landscape philosophy and environmental ethics.
The contributions to this volume explore perceptual and conceptual boundaries between the human and the natural, or between an ‘out there’ and ‘in here.’ They attempt to specify how nature has been publicly and genomically constructed, known and described through metaphors and re-envisioned in terms of landscape and place. By parsing out and rendering explicit these divergent views, the volume asks for a re-thinking of our relationship with nature.

Drenthen, M., Willems, J. & Zwart, H. (red) (2005). Ethiek van de wetenschapscommunicatie, Amsterdam: Boom (2005). 

• Nieuwe visies, producten en technieken hebben vaak een grote invloed op het leven van veel mensen. Communicatie over innovaties in wetenschap en technologie wordt in de huidige samenleving steeds belangrijker, omdat de kenniskloof die de samenleving verdeelt in weters versus niet-weters groter wordt. Wetenschaps- en techniekcommunicatie is een van die manieren om die kloof te verkleinen. Maar moet iedereen alles weten? En wanneer is een innovatie rijp om aan de samenleving te worden gepresenteerd? Moet en mag alles wat bekend is ook aan iedereen worden verteld? En wie is verantwoordelijk voor de gevolgen daarvan? Moeten onderzoekers meewerken aan het populariseren van hun specialisme? En is hun voorlichter dan meer dan his masters voice? Deze en vele andere vragen laten zien dat wetenschapscommunicatie vol dilemma's zit, dat er steeds opnieuw morele keuzes moeten worden gemaakt en dat mensen die actief zijn op dit terrein ook steeds weer met ethische vragen worden geconfronteerd. Met bijdragen van Hub Zwart, Jaap Willems, Luca Consoli, Peter-Paul Verbeek, Betteke van Ruler, Tjard de Cock Buning, Frans Meijman, Arno Braam, Hub Evers, Luc Pauwels, Michiel Korthals, en Cees Hamelink. 

Drenthen, M., Keulartz, J. & Swierstra, T. (red) (2005). Genomics, Themanummer Filosofie & Praktijk, jaargang 26, nr. 1 (2005)  

Drenthen, M. (2003). Grenzen aan wildheid; wildernisverlangen en de betekenis van Nietzsches moraalkritiek voor de actuele milieu-ethiek (diss.); Budel: Damon, 2003, 320 pagina’s, ISBN 90-5573-404-7.  UniversiteitsBibliotheek Nijmegen) Klik hier voor een samenvatting.  

Drenthen, M. & Simons, A. (red.) 1998. Al het goede uit de natuur: Ethiek op de tweesprong tussen zijn en behoren, CEKUN, Nijmegen 1998

Wetenschappelijke publicaties (peer reviewed) 

• NIEUW Von Essen, E., Drenthen, M. & Bhardwaj, M. (2023). How fences communicate interspecies codes of conduct in the landscape: toward bidirectional communication? Wildlife Biology. https://onlinelibrary.wiley.com/doi/10.1002/wlb3.01146  (open access)
• NIEUW Drenthen, M. (2023). Finding common ground with wolves. Interspecies communication in a shared landscapes. In: Convery et al. (eds) The Wolf: Culture, Nature, Heritage (pp. 287-294), Boydell Press.  
• Drenthen, M. (2022). Rewilding and the Ethics of Place. In: Sally Hawkins, Ian Convery, Steve Carver & Rene Beyers (eds) (2022). Routledge Handbook of Rewilding (pp. 351-361), Routledge.
• Drenthen, M. (2022). Rewilding en de spanningsvolle dialoog met traditionele natuurbescherming en landbouw. In K. Arts, L. Bakker & A. Buijs (reds). Rewilding in Nederland. pp. 137-146 , KNVV 2022  (Open access publication, available for download here.) 
• Drenthen, M. (2021). 'Coexisting with Wolves in Cultural Landscapes: Fences as Communicative Devices'.  In: B. Bovenkerk & J. Keulartz (eds.)  Animals in our midst :The Challenges of Co-existing with Animals in the Anthropocene. (pp. 425-444). Springer.  (open access)  
• Aarts, N. & Drenthen, M. (2020). Socio-Ecological Interactions and Sustainable Development—Introduction to a Special Issue. Sustainability 12(17), 6967 (ISSN 2071-1050).  https://www.mdpi.com/2071-1050/12/17/6967. 
• Drenthen, M. (2018). Editorial to a special issue on 'Rewilding in cultural layered landscapes'. Environmental Values 27(4): 325-330.  https://doi.org/10.3197/096327118X15251686827697

• Drenthen, M. (2018). Rewilding in layered landscapes as a challenge to place identity. Environmental Values 27(4): 405-425. https://doi.org/10.3197/096327118X15251686827732  

Van der Hout, S. &  Drenthen, M. (2017). Hunting for Nature's Treasures or Learning from Nature? The Narrative Ambivalence of the Ecotechnological Turn. Nature & Culture 12(2), 163-181.  doi:10.3167/nc.2017.120104

Drenthen, M. (2016). "Ethics of Place" und Heimatschutz. In: Konrad Ott, Jan Dierks, & Lieske Voget-Kleschin (Eds.), Handbuch Umweltethik (Stuttgard: Metzler Verlag, 2016), p. 147-152.   https://doi.org/10.1007/978-3-476-05193-6_23

Drenthen, M. (2016). The Wolf and the Animal Lover. In: Bernice Bovenkerk & Jozef Keulartz (eds), Animal Ethics in the Age of Humans (Springer 2016), p.189-202. https://link.springer.com/content/pdf/10.1007%2F978-3-030-63523-7_23.pdf

Drenthen, M. (2016). Understanding the Return of the Wolf - Ecosemiotics and Landscape Hermeneutics. In: M. Tønnessen, K. Oma & S. Rattasepp (Eds), Thinking about Animals in the Age of the Anthropocene (Ecocritical Theory and Practice), pp. 109-126. (Lexington Books, 2016)

Drenthen, M. (2016). Environmental Hermeneutics and the Meaning of Nature. In :Stephen Gardiner & Allen Thompson (Eds.), Oxford Handbook of Environmental Ethics, pp 162-173. Oxford: Oxford University Press, 2016. (DOI:  10.1093/oxfordhb/9780199941339.013.15 ) 

Drenthen, M. (2015). The Return of the Wild in the Anthropocene. Wolf Resurgence in the Netherlands.  Ethics, Policy and Environment 18 (2015), nr. 3 , p.318-337.  http://dx.doi.org/10.1080/21550085.2015.1111615  

Drenthen, M. (2015). Layered Landscapes, Conflicting Narratives and Environmental Art. Painful Memories, Embarrassing Histories of Place? In: David Havlick & Marion Hourdequin (Eds.), Restoring Layered Landscapes: History, Ecology, and Culture, (pp. 239-262). Oxford: Oxford University Press  2015. 

Drenthen, M. (2014). The Wolf is Coming! Emplacing a Predator That is Not (Yet) There. In: M. Drenthen & J. Keulartz (Eds.). Old World and New World Perspectives in Environmental Philosophy. Transatlantic Conversations.  (p. 153-174), Springer.

Drenthen, M. & Keulartz, J. (2014). 'Introduction'.  In: M. Drenthen & J. Keulartz (Eds.). Old World and New World Perspectives in Environmental Philosophy. Transatlantic Conversations. (p. 1-14), Springer).

Drenthen, M. & Deliège, G. (2014). Nature Restoration: Avoiding Technological Fixes, Dealing with Moral Conflicts. Ethical Perspectives 21(1): 101-132. (March 2014).  

Drenthen, M. & Keulartz, J. (2014). Introduction'.  in: M. Drenthen & J. Keulartz (Eds.). Environmental Aesthetics. Crossing Divides and Breaking Ground. New York: Fordham University Press 2014

Drenthen, M. (2013). New Nature Narratives. Landscape Hermeneutics and Environmental Ethics. In: F. Clingerman, M. Drenthen, B. Treanor & D. Utsler (eds): Interpreting Nature. The Emerging Field of Environmental Hermeneutics. New Yorkp (225-241), Fordham University Press.  

In this paper, I seek to provide building blocks for a reconciliation of the ethical care for heritage protection and nature restoration ethics. It will do so, by introducing a hermeneutic landscape philosophy that takes landscape as a multi-layered “text” in need of interpretation, and place identities as build upon certain readings of the landscape. I will argue that from a hermeneutical perspective, both approaches appear to complement each other. Renaturing presents a valuable correction to the anthropocentrism of many European rural cultures. Yet, heritage protectionists rightly point to the value of narratives for Old World identities. I will conclude with a short reflection on how such a hermeneutical environmental ethic can be helpfull in dealing with environmental conflicts.

Drenthen, M. together with David Utsler, Forrest Clingerman, & Brian Treanor (2013). Introduction: Environmental Hermeneutics. In: F. Clingerman, M. Drenthen, B. Treanor & D. Utsler (eds): Interpreting Nature. The Emerging Field of Environmental Hermeneutics. New York: Fordham University Press 2013, p. 1-14. 

Drenthen, M. (2013). Landscapes Devoid of Meaning? A Reply to Nicole Note. Environmental Values 23(1), 17-23.   doi: 10.3197/096327113X13528328798156

Even though  artists and philosophers sometimes succeed in finding words for the meaning that places can have for us, we can never fully identify the meaning that places have for us. Nicole Note is right in arguing (using the work of Arnold Burms) that the ineffable plays a key role in the meaningful relations we have with the world, and that the experience of meaning can only emerge if there is a real risk that it fails to appear. Therefore, meaning cannot be ‘produced’. I have argued, however, that we can be confronted with a far more radical loss of meaning when most at first meaningful  interpretations of place turn out to be consciously produced by marketeers and lobbyists. Yet, even this very feeling of estrangement can lead us to a sensitivity for the otherness of nature as a transcendental source of meaning.

Drenthen, M. & Deliège, G. (2012). Botsende verhalen over de betekenis van natuur. Filosofie & Praktijk , jaargang 33, nr. 2 (zomer 2012), p.69-84.  

Over het morele landschapsconflict rondom heideherstelprojecten in nederland. Een diagnose van de onderliggende morel controverse rondom de omgang met natuur in Nederland en een voorstel om het debat te verdiepen.   

Drenthen, M. (2011). Reading Ourselves Through the Land: Landscape Hermeneutics and Ethics of Place. In: F. Clingerman & M. Dixon (Eds.): Placing Nature on the Borders of Religion, Philosophy, and Ethics. Farnham: Ashgate, 2011, p.123-138. 

In this text, I discuss the environmental education project "Legible Landscape", which aims to teach inhabitants to read their landscape and develop a closer, more engaged relationship to place. I show that the project's semiotic persepctive on landscape legibility tends to hamper the understanding of the moral dimension of reading landscapes, and argue that a hermeneutical perspective is better suited to acknowledge the way that readers and texts are intimately connected.  

Drenthen, M. (2011). Ecocentrism as Anthropocentrism. Ethics, Place & Environment 14(2) (2011):151-154.  

In 'Respect for Everything', David Schmidt rightfully criticizes species egalitarianism, buts neglects an even more fundamental problem. Ecocentric egalitarianism is not only self defeating, but in fact ultimately entails a morally dubious radical anthropocentrism. Perhaps the morally most troubling aspect of anthropocentrism is not its assumption that humans are superior to non-humans, but that what matters to human beings is true in an absolute sense. Taylor's argument that there are no valid moral reasons to consider humans superior, assumes that it is in principle possible to compare the value of both humans and non-humans, and that it would make sense to use normative expressions such as ‘superior’ and ‘inferior’ objectively, e.g. outside the particular context of a human ethical outlook. Yet, evaluative concepts only have meaning within that context. To suggest that ethical concepts have meaning in an absolute sense, implies that the human moral perspective has absolute validity, and thus entails a radical form of anthropocentrism..

De Groot, M., Drenthen, M. & De Groot, W. (2011). Public Visions of the Human/Nature Relationship and their Implications for Environmental Ethics. Environmental Ethics 33(1), 25-44  

A social scientific survey on visions of human/nature relationships in western Europe shows that the public clearly distinguishes not only between anthropocentrism and ecocentrism, but also between two nonanthropocentric types of thought, which may be called “partnership with nature” and “participation in nature.” In addition, the respondents distinguish a form of human/nature relationship that is allied to traditional stewardship but has a more ecocentric content, labeled here as “guardianship of nature.” Further analysis shows that the general public does not subscribe to an ethic of “mastery over nature.” Instead, practically all respondents embrace the image of guardianship, while the more radical relationships of partnership and participation also received significant levels of adherence. The results imply that ethicists should no longer assume that the ethics of the public are merely anthropocentric. Finally, they call into question the idea of a single form of ecocentrism and favor a hermeneutic virtue ethics approach to the study of the interface between ethics and action.

Drenthen, M. (2010). NIMBY and the Ethics of the Particular. Ethics, Place & Environment Vol,14,nr 3 (2010): 321-323.  

In “Why Not NIMBY?” Derek Turner and Simon Feldman fail to address that many NIMBY protesters are not just concerned with concrete decision making, but also introduce a ‘metaphysical’ issue that liberal-democracy considers an inappropriate subject for the political debate. The type of rationality dominating political  discourse requires one to reason in terms of 'common good' or personal preferences that can be weighted against other preferences. NIMBY’s do neither; rather they reframe the debate, starting from a radically different approach to the meaning of place that questions the very notion that particular places can be compared.

Drenthen, M. (2010). Fatal Attraction; Wildness in Contemporary Film  (致 命吸引:现代电影中的荒野 马丁·杜森，曹 昱).  Journal of Nanjing Forestry University（Humanities and Social Sciences Edition） 10(4), 63-71. Translated by CAO Yu. 

Drenthen, M. (2009). Fatal Attraction; Wildness in Contemporary Film. Environmental Ethics, Vol 31, nr 3 (2009): 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 and the otherness of nature, and in doing so face, what Plumwood calls, "the view from the outside." Three films —Gerry, Into the Wildand Grizzly Man — deal with contemporary encounters with wildness. What these works have in common is the central theme of modern humans who are fascinated by wild nature and seek experiences unknown to those limited to the overly cultivated life (psyche) of modern society. Another connecting theme, however, is that any idealization of wildness is in itself deeply problematic. All three films have fatal endings, which in turn fascinates the contemporary viewers. These films show, first, that wildness is conceived as a moral counterforce against the overly civilized world; and, second, that fascination with this wildness has itself become thoroughly reflexive, and refers to a moral meaning of wildness that is both deeply paradoxical and utterly dark.

Drenthen, M., Keulartz, J. & Proctor, J. (2009). Nature in Motion (Introduction). In: M. Drenthen, J. Keulartz, & J. Proctor (eds): New Visions of Nature: Complexity and Authenticity, Dordrecht: Springer 2009, pp. 3-18. (2009)

Drenthen, M. (2009). Developing Nature along Dutch Rivers: Place or Non-place? In: M. Drenthen, J. Keulartz, & J. Proctor (eds): New Visions of Nature: Complexity and Authenticity, Dordrecht: Springer 2009, pp 205-228. (2009)

Drenthen, M. (2009). Ecological Restoration and Place Attachment; Emplacing nonplace?  Environmental Values , vol. 18, nr.3 (August 2009): 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 non-places, 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 and place attachment in these ‘new nature’ projects, and show how all three imply a different view on human identity and history. 

Drenthen, M. (2007). New Wilderness Landscapes as Moral Criticism; A Nietzschean Perspective on Our Fascination with Wildness. Ethical Perspectives: Journal of the European Ethics Network14, no. 4 (2007): 371-403

This paper is a elaborated version of the paper 'Wilderness as a crital border concept'. It appeared in a special issue of Ethical Perspectives (edited by Glenn Deliège) about 'Environmental Philosophy after the de(con)struction of nature', devoted to my work on wildernes ethics. The issue further contains reflections on my work by Wim Bollen, Glenn Deliège, Richard Kover, Nathan Kowlaski, Kingsley Goodwin and Ulrich Melle. Abstacts and full-text versions can be found here.

Drenthen, M. (2005). Wildness as Critical Border Concept; Nietzsche and the Debate on Wilderness Restoration, Environmental Values, vol. 14, nr. 3 (August 2005), p.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, we can discern a paradoxical moral concern with this wildness. Wildness is a critical moral concept that reminds us of the fact that our moral world of human meanings and goals ultimately rests on a much grander, all-encompassing natural world. Nietzsche's concept of wildness acknowledges the value of that which cannot be morally appropriated. Wild nature confronts us with the limits of human valuing. Wildness as a concept thus introduces the 'beyond' of culture into the cultural arena of values.

Drenthen, M. (2002). Nietzsche and the Paradox of Environmental Ethics: Nietzsche’s View of Nature and Morality, New Nietzsche Studies, vol. 5 , nr. 1/2 (2002), p. 12-25. DOI: 10.5840/newnietzsche200251/22  

Drenthen, M. & Kockelkoren, P. (1999). Het milieu van de filosofen; 20 jaar milieufilosofie in Nederland, Filosofie & Praktijk, vol. 20, nr. 4 (1999), p. 197-191.