This paper approaches the connection between environmental ethics and philosophical naturalism from the perspective of an evolving pragmatism. Articulating the ethical demands of nature, whatever these may be, and forming a comprehensive picture of the world as natural, I argue, requires abandoning the traditional disjunction between the "natural" and the "artificial" (along with corollary disjunctions such as "nature/culture," "physis/nomos," etc.) in favor of a model that views human persons, their culture(s), practices and productions as "natural artifacts," continuous with the rest of "non-human" nature. This strategy, adopted by contemporary naturalist philosophers such as Marjorie Grene, Joseph Margolis and John McDowell can be seen to rest on key intuitions of the classical pragmatists, notably C.S. Peirce and Josiah Royce. The pragmatic model of nature I favor not only enables the development of an idiom that adequately handles both the physico-biological and culturo-intentional aspects of human being (the goal of present-day naturalisms) but also reveals a promising new strategy for addressing environmental ethics, one which has already been employed (without the philosophical foundation I offer) by figures such as Wendell Berry, Aldo Leopold and organizations like the Quivira Coalition. Bringing together these varied discussions reveals the interplay between the cultivation of wilderness to meet human demands and the cultivating work that nature itself plays in the development of human persons and communities. I take as my point of departure William James' essay "On a Certain Blindness in Human Beings," which, I believe, nicely captures traditional accounts of the "value" of nature. I then proceed to outline a pragmatic model which evolves from that account and can be developed to aptly characterize the evolution of nature's value in contemporary contexts.