The essays in this volume explore the broad range of ideas about nature reflected in twentieth-century concepts of natural gardens and their ideological implications. They also investigate garden designers' use of earlier ideas of natural gardens and their relationship to the rich model that nature offers.

This book explores the role of the ideology of nature in producing urban and exurban sprawl. It examines the ironies of residential development on the metropolitan fringe, where the search for “nature” brings residents deeper into the world from which they are imagining their escape—of Federal Express, technologically mediated communications, global supply chains, and the anonymity of the global marketplace—and where many of the central features of exurbia—very low-density residential land use, monster homes, and conversion of forested or rural land for housing—contribute to the very problems that the social and environmental aesthetic of exurbia attempts to avoid. The volume shows how this contradiction—to live in the green landscape, and to protect the green landscape from urbanization—gets caught up and represented in the ideology of nature, and how this ideology, in turn, constitutes and is constituted by the landscapes being urbanized.

In this highly original study of Confederate ideology and politics, Jeffrey Zvengrowski suggests that Confederate president Jefferson Davis and his supporters saw Bonapartist France as a model for the Confederate States of America. They viewed themselves as struggling not so much for the preservation of slavery but for antebellum Democratic ideals of equality and white supremacy. The faction dominated the Confederate government and deemed Republicans a coalition controlled by pro-British abolitionists championing inequality among whites. Like Napoleon I and Napoleon III, pro-Davis Confederates desired to build an industrial nation-state capable of waging Napoleonic-style warfare with large conscripted armies. States’ rights, they believed, should not preclude the national government from exercising power. Anglophile anti-Davis Confederates, in contrast, advocated inequality among whites, favored radical states’ rights, and supported slavery-in-the-abstract theories that were dismissive of white supremacy. Having opposed pro-Davis Democrats before the war, they preferred decentralized guerrilla warfare to Napoleonic campaigns and hoped for support from Britain. The Confederacy, they avowed, would willingly become a de facto British agricultural colony upon achieving independence. Pro-Davis Confederates, wanted the Confederacy to become an ally of France and protector of sympathetic northern states. Zvengrowski traces the origins of the pro-Davis Confederate ideology to Jeffersonian Democrats and their faction of War Hawks, who lost power on the national level in the 1820s but regained it during Davis' term as secretary of war. Davis used this position to cultivate friendly relations with France and later warned northerners that the South would secede if Republicans captured the White House. When Lincoln won the 1860 election, Davis endorsed secession. The ideological heirs of the pro-British faction soon came to loathe Davis for antagonizing Britain and for offering to accept gradual emancipation in exchange for direct assistance from French soldiers in Mexico. Zvengrowski’s important new interpretation of Confederate ideology situates the Civil War in a global context of imperial competition. It also shows how anti-Davis ex-Confederates came to dominate the postwar South and obscure the true nature of Confederate ideology. Furthermore, it updates the biographies of familiar characters: John C. Calhoun, who befriended Bonapartist officers; Davis, who was as much a Francophile as his namesake, Thomas Jefferson; and Robert E. Lee, who as West Point’s superintendent mentored a grand-nephew of Napoleon I.

Julia Adeney Thomas turns the concept of nature into a powerful analytical lens through which to view Japanese modernity, bringing the study of both Japanese history and political modernity to a new level of clarity. She shows that nature necessarily functions as a political concept and that changing ideas of nature's political authority were central during Japan's transformation from a semifeudal world to an industrializing colonial empire. In political documents from the nineteenth to the early twentieth century, nature was redefined, moving from the universal, spatial concept of the Tokugawa period, through temporal, social Darwinian ideas of inevitable progress and competitive struggle, to a celebration of Japan as a nation uniquely in harmony with nature. The so-called traditional "Japanese love of nature" masks modern state power. Thomas's theoretically sophisticated study rejects the supposition that modernity is the ideological antithesis of nature, overcoming the determinism of the physical environment through technology and liberating denatured subjects from the chains of biology and tradition. In making "nature" available as a critical term for political analysis, this book yields new insights into prewar Japan's failure to achieve liberal democracy, as well as an alternative means of understanding modernity and the position of non-Western nations within it.

Shinto, Nature and Ideology in Contemporary Japan is the first systematic study of Shinto's environmental turn. The book traces the development in recent decades of the idea of Shinto as an 'ancient nature religion,' and a resource for overcoming environmental problems. The volume shows how these ideas gradually achieved popularity among scientists, priests, Shinto-related new religious movements and, eventually, the conservative shrine establishment. Aike P. Rots argues that central to this development is the notion of chinju no mori: the sacred groves surrounding many Shinto shrines. Although initially used to refer to remaining areas of primary or secondary forest, today the term has come to be extended to any sort of shrine land, signifying not only historical and ecological continuity but also abstract values such as community spirit, patriotism and traditional culture. The book shows how Shinto's environmental turn has also provided legitimacy internationally: influenced by the global discourse on religion and ecology, in recent years the Shinto establishment has actively engaged with international organizations devoted to the conservation of sacred sites. Shinto sacred forests thus carry significance locally as well as nationally and internationally, and figure prominently in attempts to reposition Shinto in the centre of public space.

Now a major motion picture starring Nicolas Cage and directed by Gabe Polsky. In his National Book Award–winning novel Augustus, John Williams uncovered the secrets of ancient Rome. With Butcher’s Crossing, his fiercely intelligent, beautifully written western, Williams dismantles the myths of modern America. It is the 1870s, and Will Andrews, fired up by Emerson to seek “an original relation to nature,” drops out of Harvard and heads west. He washes up in Butcher’s Crossing, a small Kansas town on the outskirts of nowhere. Butcher’s Crossing is full of restless men looking for ways to make money and ways to waste it. Before long Andrews strikes up a friendship with one of them, a man who regales Andrews with tales of immense herds of buffalo, ready for the taking, hidden away in a beautiful valley deep in the Colorado Rockies. He convinces Andrews to join in an expedition to track the animals down. The journey out is grueling, but at the end is a place of paradisal richness. Once there, however, the three men abandon themselves to an orgy of slaughter, so caught up in killing buffalo that they lose all sense of time. Winter soon overtakes them: they are snowed in. Next spring, half-insane with cabin fever, cold, and hunger, they stagger back to Butcher’s Crossing to find a world as irremediably changed as they have been.

The philosophy of nature preservation has focused on whether arguments for nature preservation should be centred on the value of nature itself (ecocentrism) or derived human benefits (anthropocentrism). This book argues that this way of thinking has been counter-productive for environmental ethics.

This 1992 book explains how people acquire political information from elites and the mass media and convert it into political preferences.

This book presents a uniquely comprehensive and balanced survey of current green political ideas. It analyses the ability of these ideas to provide plausible answers to fundamental problems in political theory, concerning justice and democracy, individual rights and freedom, human nature and gender. The authors, who come from a range of different disciplines, explore the relationship between green ideas and other traditions including liberalism, anarchism, feminism and Christianity.