My dissertation aims at constructing an environmental ethics theory based on environmental aesthetics in order to advocate and promote environmentally sustainable practices, policies, and lifestyles. I attempt to construct an integrated environmental aesthetics in order to inspire people’s feelings of love towards nature and motivate them to protect it.  In order to achieve this goal, I first examine the philosophical understanding and aesthetic appreciation of nature from philosophical traditions of China, which have an impact on the general public’s attitude towards nature. in chapter one of my dissertation, I point out that nature is viewed as an organic system which is always in a self-generating process of production and reproduction of life. the metaphysical foundation for this perspective of nature is ch’i. Therefore the aesthetic appreciation of nature in China is also the aesthetic appreciation of ch’i. with regard to the concept of ch’i, I focus on the following three questions: (1) what are the objective and aesthetic features of ch’i? (2) How do the Chinese appreciate aesthetic features of ch’i? (3) Why the objective features of ch’i are regarded as the objects of aesthetic appreciation? I argue that the Chinese appreciate the aesthetic features of ch’i by using intellectual intuition and that empathy is the reason why the objective features of ch’i are considered to be aesthetic features. in Chapter 2, I explain in detail the two aesthetic categories for aesthetic appreciation of nature in two major philosophical schools in China: emptiness and creativity. in Chapter 3, I examine the philosophical foundations for aesthetic appreciation of nature in the West. I first investigate the influence of traditional Western philosophy on the perceptions of nature. I argue that traditional Western philosophical thinking doesn’t support aesthetic appreciation of nature. I point out that aesthetic appreciation of nature started from eighteenth century in the West. I examine Kant’s aesthetic categories of beauty and sublime in his appreciation of nature. in contemporary world, I focus on the Allen Carlson’s positive aesthetics and Arnold Berleant’s engagement model to appreciate the beauty of environment. in Chapter 4, I evaluate the theories of aesthetic appreciation of nature in the West and China and attempt to construct an integrated theory of aesthetic appreciation of nature. the key point of this theory is to establish a caring relationship with nature based on aesthetic appreciation of nature and active participation in the beauty of it. This relationship will motivate people to protect nature and also contribute to human happiness.

This study examines how Taiwanese senior counsellors with substantial experience of ch’i-related exercise (CRE) perceived the influence of their regular CRE on their counselling practice. I am interested in the perceived influence of CRE on both self-care and professional practice. In this studyn this studyn this study n this study n this study n this study, CRE, CRE, CRE, CRE, CRE refers to any refers to any refers to any refers to any ch'i enhancing exercise that coordinates movement with breathing and inner concentration wherein ch'i is a first order concept used by practitioners and regarded by them as an embodiment of ideas related to human life and human existence and able to be experienced and refined through any ch'i related exercise. CRE is a set of practices and an intrinsic part of local culture in Taiwan which in recent years, has become popular practice in Taiwanese society. There are growing numbers of counselling professionals involved in regular CRE in recent years. Studies examining the effects of CRE indicate the benefits of CRE on practitioners' global health and personal growth. However, no previous study has investigated the influence of the long-term regular use of CRE on counsellors‟ self-care and counselling practice. The narrative research design for this study was developed from a post-structural theoretical perspective located in the domain of social constructivism. The data were co-constructed between the researcher and 12 senior Taiwanese counsellors with substantial CRE experience using a semi-structured in-depth interview approach. Interview data were analysed using the structure-based approach developed by William Labov in the field of socio-linguistics. The study reveals an overall benefit of regular involvement in CRE for practitioners' global wellbeing and personal growth counsellor' self-care. The research findings also reveals the potential of ch’i to be used as a way of expressing health and illness and a way of understanding in therapy and CRE to be lived out in therapy as an embodiment. I argue that collectively the narratives, as a whole, give evidence of an increasing integratin of the ideas and practices of ch’i into counselling practice in contemporary Taiwan. This might even make up a new form of integrated and culturally appropriate practice, what I term "a new way of healing." These are therapeutic practices which value the potential of CRE for counsellor's self-care and personal growth; recognize the integral whole of the human person; promote conscious use of the knowledge and experience of ch’i and CRE in therapy as an important aspect of the therapeutic use of self. Implications for practice such as the potential of CRE to be introduced into counsellor training programmes for counsellors' preparation or ongoing education are provided. Recommendations for future research such as the development of a new healing modality based on the research findings are offered.

This paper applies a hermeneutic approach to analyze, and a comparative approach to examine, Bai Juyi’s poems referenced in Tale of Genji by Murasaki Shikibu, Pillow Book by Sei Shōnagon, Tongguk Yi Sang-guk Chip by Yi Kyu-bo and Kyewŏn Pilgyŏngjip by Ch’oe Ch’i-wŏn. Through exploring Bai’s poetry in these texts, the author discovers how Murasaki, Sei, Ch’oe, and Yi contributed to transculturuation in Korea and Japan. Furthermore, the transculturation demonstrated by these literati shows a diversity of patterns: cultural mobilization from west to east; the emergence of overlapping histories in different eras and locations; a disappeared culture, recovered through being transmitted to other regions; cultural transplantation or transformation resulting from cultural contacts; and cultural products helped to stimulate economic growth. Subsequently, Bai Juyi’s works stand as a testament to the power of great poetry to improve and enhance cultures across a broad span of time and space.

This paper applies a hermeneutic approach to analyze, and a comparative approach to examine, Bai Juyi’s poems referenced in Tale of Genji by Murasaki Shikibu, Pillow Book by Sei Shōnagon, Tongguk Yi Sang-guk Chip by Yi Kyu-bo and Kyewŏn Pilgyŏngjip by Ch’oe Ch’i-wŏn. Through exploring Bai’s poetry in these texts, the author discovers how Murasaki, Sei, Ch’oe, and Yi contributed to transculturuation in Korea and Japan. Furthermore, the transculturation demonstrated by these literati shows a diversity of patterns: cultural mobilization from west to east; the emergence of overlapping histories in different eras and locations; a disappeared culture, recovered through being transmitted to other regions; cultural transplantation or transformation resulting from cultural contacts; and cultural products helped to stimulate economic growth. Subsequently, Bai Juyi’s works stand as a testament to the power of great poetry to improve and enhance cultures across a broad span of time and space.