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    Please use this identifier to cite or link to this item: http://ir.lib.ncu.edu.tw/handle/987654321/47809


    Title: 原天地之美:當代環境美學自然美感欣賞模式的反思;Regressing the Beauty of Heaven and Earth: The Reflection of the Aesthetic Appreciation Models of Nature in the Contemporary Environmental Aesthetics
    Authors: 謝金安;Chin-An Hsieh
    Contributors: 哲學研究所
    Keywords: 環境倫理學;自然美感欣賞模式;美感倫理;《莊子》;環境美學;原天地之美;突現美學;emergence aesthetics;Chuang-Tzu;regressing the beauty of heaven and earth;environmental aesthetics;environmental ethics;the aesthetic appreciation models of nature;aesthetic ethics
    Date: 2011-07-21
    Issue Date: 2012-01-05 14:05:10 (UTC+8)
    Abstract: 本文是國內第一篇環境美學的哲學博士論文。筆者的研究動機是從環境美學對現代美學、環境困境的另類反思;問題意識是接續中國道家美學的智慧,與西方環境美學家對話;學術目的是以環境美學作為根源性的實踐反省學之展示;學術價值是從環境美學嵌結人與自然的和諧關係。主要的研究方法是中介嵌結法。基於本文研究觀點的設限,所重本不在美學言說的理論建立,而在將環境美學的理念言說邁向實踐的生活行動。   筆者的研究成果,可從美學言說與美學經營兩方面說明之。   在理論的美學言說方面,主要在會通西方環境美學與中國道家美學可能給出的環境美學智慧:第一、首揭環境美學自然美感欣賞方式的新視野、完整反思了西方十種自然美感欣賞的模式。第二,深度比較批判了西方環境美學中最具代表性的自然美感欣賞方式––卡爾森的「自然環境模式」與柏連特的「投入/參與模式」。第三,涉獵當代環境美學各種不同的探究視域,可提供有志者進一步探究之指引。第四,接續國內學者對道家自然美學的現代詮釋成果,走向理論與實踐相結合的環境美學,祈嚮原天地之美。第五,分析西方環境倫理學的美學解決進路,如李奧波、柯倍德和羅斯頓等人的觀點,有其實踐動力不足之問題,可改從突現美學進路來解決。第六,批評哈格洛夫以自然美作為環境倫理學存有論證成之問題,筆者改以原天地之美的根源性實踐反省來解決。第七,指出西方大地美學之糾結,提供《莊子》突現環境美學的解決。第八,將中國道家原天地之美的環境美學與西方環境美學比較會通,並進一步對理論參考系––蕭振邦的突現美學詮釋進路提出反思。   在實踐的美學經營方面,主要邀約眾人回到具體的生活場域裡,體現一種人與自然整體和諧的逍遙境界之美。第一,以筆者在雪霸國家公園擔任解說志工的實務經驗,強調自然環境美學與美好生活的密切關係,反思國家公園生態旅遊美學、例示一種回歸自然的生態旅遊美學模式。第二,以筆者居住的嘉義市植物園、公園為例示,提倡森林公園城市生活美學,強調以知識為輔,以關愛為念,以情感為主的自然環境美感教育的重要。 This is the first doctoral dissertation on environmental aesthetics in Taiwan. It intends to reflect on the modern aesthetics and environmental dilemma from the perspective of environmental aesthetics. It tries to probe into aesthetic wisdom of Chinese Taoism and to make a scholarly dialogue with Western aestheticians. Its purpose is to adopt primordial discipline of reflection-in-practice to illustrate environmental aesthetics so as to connect the harmonious relations between mankind and nature. The method I adopt is intermediate connections. The focus of the dissertation is not to construct a theory of environmental aesthetics, but to emphasize on the practices of environmentally aesthetical conceptions in daily life. The result of this study could be viewed from two aspects: aesthetical discourse aspect and aesthetical engagement aspect. From the aesthetical discourse aspect, this study draws a certain connections between the wisdom of Western environmental aesthetics and the wisdom of Chinese Taoist aesthetics. First, it reveals a new perspective of appreciation of natural beauty of environmental aesthetics by rethinking ten models of Western natural beauty appreciation. Second, it makes a comprehensive comparison and critique of two representative models of Western natural beauty appreciation--the natural environmental model of Allen Carlson and the engagement model of Arnold Berleant. Third, it delves into various inquiries of modern environmental aesthetics so as to provide guidance for further study. Fourth, it learns from the result of modern interpretation of Taoist natural aesthetics by local scholars in order to accomplish an integration of theory and practice of environmental aesthetics in terms of the invocation of the regressing the beauty of heaven and earth. Fifth, it analyzes the aesthetic solutions proposed by Western environmental ethics scholars such as Aldo Leopold, J. Baird Callicott and Holmes Rolston, III. It discovers the insufficiency of practical impetus of their theories which could be made up by emergence aesthetic approach. Sixth, it criticizes the inadequacy of Eugene Hargrove’s argument which takes natural beauty as ontological justification by adopting the primordial discipline of reflection-in-practice (regressing the beauty of heaven and earth) as a possible solution. Seventh, it points out the entanglement of Western land aesthetics by providing Chuang-Tzu’s emergence environmental aesthetics as a possible solution. Eighth, it compares environmental aesthetics of the natural beauty of heaven and earth in Chinese Taoism with the Western environmental aesthetics, and rethinks the theoretical framework I adopt from the emergence aesthetical theory made by Shiau Jenn-Bang. From the aesthetic engagement aspect, this study invites people to live a life that could realize the beauty of the harmonious relationships between mankind and nature. First, my experience as a volunteer interpreter in the Shei-Pa National Park fully convinces me the importance of natural environmental aesthetics to good life. I rethink the aesthetics of national park ecotourism and give an illustration of the model of natural ecotourism. Second, I take examples from the Botany Park and other parks in Chiayi City where I live to promote an aesthetic urban life through city parks. I emphasize the importance of natural environmental aesthetics education in which knowledge serves as an added dimension to care and affection for living a good life.
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