MA and PhD Dissertations | 中華民國文學與環境學會

萬物泛靈論的視野：日本動畫、環境、賽博格

Visions of Animism: Anime, Environment,Cyborgs

中興大學外國語文學系所碩士/101

研究生:洪彩荻

指導教授:周廷戎

這篇論文探討的是從萬物泛靈論的視野來看日本的動畫作品、我們的環境、和我們身為後人類時代的賽博格(機械化有機體)的身分，在萬物泛靈論的世界中，非人類的物體是有靈魂的主體，在世界上的每一個物件據信都是有靈或魂的本質。無論是一棵樹、一條河、一枝筆、一個動物都享有這樣的共同特質，持有自己的主體/權：他們不僅僅是一項物件，而是和人類一樣有靈魂的個體。在這篇論文中，我將以萬物泛靈論的概念，當作一副雙筒望遠鏡，將我們人類的視野連結到一個充滿生動靈魂主體的世界，同時我會分析幾部傑出的日本動畫作品，並尋找這些作品和萬物泛靈論之間的關係和連結。

宮崎駿和押井守兩位導演都為觀眾帶來精彩偉大的動畫作品，這些作品在本質上都和神道以及佛教有所關連，在某種程度上，這兩個宗教都偏向萬物泛靈論和泛神論的本質。在這篇論文中，我將分析兩位導演享譽國際的作品，包含龍貓(1988)、神隱少女(2001)、魔法公主(1997)、攻殼機動隊(1995)。這些動畫作品分別和神道、生態批評、後人類主義產生連結。從神道的角度，我們直接看到萬物皆有靈(八百万の神)的視野，按照字面的解釋「八百万の神」意為八百萬位神靈，只要你持有這樣的信仰，神靈和人類從來未曾分開彼此。從生態批評的角度，我們可以看到人類、地球、其他生命體之間一種緊密卻又緊張的相互關係，人類的貪婪正剝削濫用著自然資源，這樣的舉動已經埋下人類種族自我毀滅的種子。從後人類主義的角度，我們看到人類和機器之間的界線正在逐漸模糊，在這個過程中，機器發展出思考的能力，人類也成了混種的賽博格(機械化有機體)，最後，人類終將因為自己創造出的發明物，重新塑造自己的身分。

This thesis examines the vision of animism in viewing Japanese anime works, our environment, and our new identity as post-human cyborgs. It is believed in animism that non-human objects possess their spiritual beings. Each object in this world is believed to have its own souls or spirits. Be it a tree, a river, a pen, an animal, they share this traits of holding the agency of their own: they are not merely physical objects but those with spirits as human beings with souls. In this thesis I am going to take the concept of animism as a pair of binoculars that links our view to a world of animated spiritual beings, and I will analyze several brilliant anime works in Japan and seek to connect their relation to animism.

Hayao Miyazaki and Mamoru Oshii have both brought audience great animation films that are intrinsically related to Japan’s Shinto and Buddhism traditions, both of which are in part animistic and pantheistic. Their internationally-acclaimed works I will examine in this thesis include My Neighbor Totoro (1988), Spirited Away (2001), Princess Mononoke (1997) and Ghost in the Shell (1995). These anime works have their connection to Shinto, ecocrticism, and post-humanism. In Shinto, we come to a scope of八百万の神 (yaoyorozu-no-kami), literally meaning “eight million spirits.” Spirits and humans have never separated from each other, as long as one holds a belief in it. In ecocriticism, we see the close but tense interrelation among humans, the earth, and other living beings. Human greed of exploiting nature resources has planted the seed of destruction for our race. In post-humanism, we see the boundary between humans and machines is getting erased in the process of machinery’s ability to “think” and human’s hybridity into a cyborg. In the end, human beings create inventions that recreate who and what we are.

五本生態小說中的生態人、生態破壞者與環境保護

Eco-humans, Eco-killers and Environmental Protection in Five Eco-novels

淡江大學／英文學系博士班／101／博士

研究生:黃淑瓊

指導教授:楊銘塗

在「環境保護」這個議題中，深層生態的生態中心觀、動植物權的生命中心觀、阿爾多斯‧李奧普的食物鏈平衡主張、和大衛‧索羅等自然書寫中的荒野美學為主流。這些主張有其重要性，但它們相對地也淡化了人類的重要性。本論文主張環境保護的成敗與生態人阻止生態破壞者危害環境的努力和力量息息相關，本論文也主張藉文學作品傳達生態概念，可以提升一般人的生態意識以壯大生態人的力量。此主題意在突顯人類的角色在環境保護中的重要性。

從生態學的角度來看，人可分為生態人、生態破壞者，及處於灰色地帶的一般人。生態人有的以生態科學的知識來改變無知的生態殺手，因而使環境生命(亦即野性)得到保護；有的偏重萬靈論來建立生態良知、張顯人和生物及環境的靈性輪迴關係，以此使奄奄一息的環境復活；有的以良知來審視生態殺手用解剖改造動物或基因變轉所造成的環境及其地域眾生的悲劇,並把這悲劇呈現在世人面前，用以警惕世人莫重蹈覆轍；有的因看到官商破壞公共荒野,而訴之環境行動主義,以顛覆行動保護荒野環境。

本論文共分為六章。第一章首先說明環境、荒野、野性的意涵，並以條列式說明生態人和生態破壞者的特質。再以中外相關文獻來申論「環境保護」即保護環境「野性」的意涵。「野性」依蓋瑞‧施耐德與其他生態作家如索羅等的主張，已由否定含意轉變為肯定品質。它是生命奔放、能量、潛力發展、尤其是美麗、健康、精神力量等的同義字。保護環境,因此不但要保護地方，更要保護山川、農村、海洋、島嶼、荒野、及城市。本論文著重的環境因此以這六類為探討對象。

本論文第二章到第六章依序探討巴巴拉‧金熟柏的《豐饒的夏天》、琳達‧霍根的《鯨魚的子民》、霍伯喬治‧威爾斯的《莫洛博士之島》、瑪格麗特‧愛特伍的《末世男女》和艾德華‧阿畢的《顛覆行動派》等五本生態小說，並以此來支持本論文生態人和環境保護主題。這幾章分別用生態學知識混合食物鏈整體論、萬靈論、資本主義猖獗對環境生靈干擾的視角、防止科技濫用的禁漏原則、環境行動論述、以及其他相關生態論述來佐證本論文推理的可靠性。本論文把《顛覆行動派》放在結論前的最後一章,用它的開放結局來說明「環境保護」是永世不會終結的任務。

本論文結論強調生態人只要能發揮功能就可阻止生態破壞者的活動，而環境及其領域上的眾生就可得到保護；否則後果不堪設想。但因資本主義和一般人的無知與自私，生態人必須永遠努力不懈，而且一般大眾的生態意識必須被提高，才能完成保護環境的任務。

In the issue of environmental protection, ecocentrism embraced by deep ecologists, biocentrism upheld by animal and plant rights supporters, the concept of balance in the food chain presented by Aldo Leopold, and the aesthetics of wilderness in David Thoreau’s nature writing are the mainstream thoughts. These thoughts, though important in themselves, relatively neglect the importance of the role of humans in protecting the environment. My thesis is that the success or failure of environmental protection resides mainly in the effort and strength of eco-humans to deter the harm precipitated by eco-killers and that it is necessary to raise the ecological consciousness on the part of the common people through ecological discourses and literary works. This will strengthen the efforts of eco-humans to protect the environment. The aim of this thesis is to foreground the importance of humanity’s role in the protection of the environment.

From the ecological perspective, people can be divided into three groups: eco-humans, eco-killers and people in the gray area, that is, the common people. Some eco-humans make use of their ecological knowledge to change the eco-killers’ harmful attitude into environmental friendliness so that the life force of the environment, that is the wildness of the environment and wildlife in it, can keep unfolding. Some rely on animism to stimulate the ecological consciousness of eco-killers and the common people, highlighting the transmigration of the soul among humans, other life forms, and non-life forms. This will help revive the dying environment. Some examine with their conscience the tragedy or disaster caused to the environment and animated entities in it by the scientific eco-killers who have engaged in changing the bodies of animals for human purposes through vivisection or transgenic engineering. This tragedy or disaster serves as a warning to people on earth against repeating the same wrongdoing. Others, seeing that the wilderness is on the verge of devastation due to the development projects launched by capitalistic businessmen and the ignorant government officials, cannot but resort to sabotage as a necessary evil to preserve the wilderness.

This thesis is composed of six chapters. The first chapter clarifies what the environment, the wilderness, and wildness refer to, explains the definitions of eco-humans and eco-killers, and brings the characteristics of eco-humans to the fore by enumerating seventeen rules for eco-humans’ behavior. Then relevant documentation is provided to support the point that to protect the environment is to protect wildness. Wildness, according to Gary Snyder and other nature writers such as David Thoreau, has changed in meaning from a negative thing to a positive one: wildness is the unfolding of life, energy, and potential. It is the synonym of beauty, health, and spiritual strength. To protect the environment, people should, besides protecting a place, be more devoted to protecting rivers, mountains, farmland, villages, oceans, islands, wilderness areas, as well as cities. For this reason, this thesis focuses on the discussions of the ecological problems in the previously mentioned types of environments.

To support the above-mentioned argument, the following five chapters respectively explore the activities of eco-humans and eco-killers and their impact on the environment in the five eco-novels: Barbara Kingsolver’s Prodigal Summer, Linda Hogan’s People of the Whale, H. G. Wells’s The Island of Dr. Moreau, Margaret Atwood’s Oryx and Crake, and Edward Abbey’s The Monkey Wrench Gang. Moreover, the various concepts of ecology, holism, animism, the impact of the prevailing capitalism on the habitats of humans and non-humans, the precautionary principle, environmental activism, and the relevant ecological theories are used as supporting materials to enhance the reliability of logical reasoning in this thesis. The Monkey Wrench Gang is put just before the concluding chapter because its open ending signifies that environmental protect is a never-ending task.

The concluding chapter emphasizes that if eco-humans can function efficiently, eco-killers can be deterred from doing harmful activities to the environment; otherwise, the scenario of the possible consequences is unimaginable. On account of capitalism prevailing and the common people being ignorant and selfish, eco-humans should be persistent with their dedication to environmental protection and the common people’s ecological consciousness should be raised all the time to back up eco-humans.

三個美國生態作家之在地意識與自我認同

Sense of Place and Self-identity in Three American Ecowriters

淡江大學／英文學系博士班／100／博士

研究生:黃永裕

指導教授:楊銘塗

國內外的災難頻傳使我不停思索，如何與自然界和諧相處之議題。本論文追溯東、西方之傳統世界觀、人與自然之關係、乃至個人之在地意識，試圖從生態批評的角度印證，在地意識攸關自我之形塑與永續生活之追求。地方與自我之息息相關，不同領域之學者分別從傳統與後現代的觀點予以詮釋，在看似兩極的光譜之間，本人嘗試勾勒兩者的交集處，乃在以家為原點的同心圓，從中培養在地與自我意識，進而外擴到流動的地方與多元的自我認同。第一章建立上述之理論架構，以作為後三章文本分析之基礎，主要採三段論法，分別詳述自然、文化、和兩者共存之利弊得失。第二章以霍根的《太陽風暴》為主要命題，證明大自然的傳統價值，具體呈現在個人的在地意識，是培養歸屬感、安全、幸福與自我之要件。第三章將山下凱倫的《熱帶柳橙》視為自然的反命題，因為她所刻劃的是一個全球化社會裡的都會文化，流離失所的市井小民，毫無在地意識與強烈自我。針對前兩章之命題與反命題，第四章則探討梅耶思的《托斯卡尼艷陽下》，視為自然與文化共生互利的綜合，一處兩全其美的中間地帶，不只提供個人的休養生息，也是追尋永續生活之所在。本文最後提出總結，必須先培養具有生態意識的自我，才能追求永續生活，進而保護在地/全球之生態系統。

Both local and global disasters lead me to brood over the contentious issue of how to live in harmony with the natural world. Tracing from the traditional worldviews of the East and the West through the human-nature relationship to an individual’s sense of place, this study attempts to take an ecocritical approach to justify that sense of place is integral to the shaping of self-identity and the pursuit of a sustainable lifestyle. The close bond between place and identity is illustrated by scholars in different disciplines from both traditional and postmodern perspectives. Between the two poles of the spectrum I strive to sketch out a middle ground with home as the nexus in the center of a concentric circle, from which a sense of place and selfhood is developed and then extended to a wide array of mobile sense of places and multiple identities. Based on the theoretical grounding established in the first chapter, this dissertation follows the syllogism of nature, culture, and a symbiosis of both. Chapter Two deals with Linda Hogan’s Solar Storms which demonstrates the thesis of the traditional value of nature as embodied in an individual’s sense of place, which is essential to the feelings of belonging, security, well-being, and identity. Chapter Three treats Karen Tei Yamashita’s Tropic of Orange as the antithesis of nature, which foregrounds the metropolitan culture of a globalized society with displaced people devoid of sense of place or identity. In response to the preceding thesis and antithesis, Frances Mayes’s Under the Tuscan Sun is investigated as the synthesis in Chapter Four in that a symbiosis of nature and culture provides a middle ground for the rejuvenation of personal integrity and the experiment of a congenial lifestyle. This dissertation concludes with the proposition that the cultivation of an ecological identity is indispensable not only to the pursuit of a sustainable lifestyle but also to the protection of a local/global ecosystem.

態永續性的可能：瑪格麗特‧愛德伍《末世男女》與《洪荒年代》的綠色左翼解讀

The Possibility of Ecological Sustainability: A Green-Left’s Reading on Margaret Atwood’s Oryx and Crake and The Year of the Flood

高雄師範大學／英語學系／100／碩士

研究生:張柔婷

指導教授:李翠玉

本論文試圖探究格麗特．愛特伍兩本小說《末世男女》《洪荒年代》所揭櫫的兩個當代環境議題：綠色左翼理論何以建構一個批判框架來批判現有的資本主義困境，並且強調人類與自然之間的永續性(sustainability)。申言之，吾人首先舖陳這兩本小說的近來研究。之後，此論文的焦點將轉移到左翼政治理論對資本主義的批判，以及強調維繫人類與自然之間的永續性。愛特伍兩本小說《末世男女》《洪荒年代》所引爆的是人類與自然之間災難的全新關注，並且描述了導致人類末日的生態危機。然而，其他批判者總是將焦點關注在災難世界的風景描述上，而筆者將著重於這些災難的原因，並試圖找出一條出路。第一章，筆者交替了本論文的主要立論、文獻回顧、理論框架。第二章，吾人援以左翼（馬克斯）批判者的觀點，以此來觸及導致人性危機之核心問題，同時，再度援引綠色生態的批判觀點，藉由喚醒人們的生態意識與實踐生態關懷（ecological stewardship），以期找到一條可能的出路。第三章，本篇章植基於紅色馬克斯的批判觀點與文本分析，揭示我們是如何失去與自然永續性的可能。第四章，以綠色生態的批判觀點，以及文本分析，以之來展示我們如何重新獲得自然永續性的可能性。第五章，也是本文的結論：從在這兩本小說當中似乎讓我們從資本主義的窘境到自然永續性之間，見證了一個關鍵的轉戾點：人們需陶冶自己的生態美德、身體力行，並且教育下一代要好好地當個稱職的生態公民。

The present M.A. thesis probes the question of how both the green left political theory helps build a critical framework to critique the existing capitalist predicament and to reiterate the sustainability evoked from Margret Atwood’s Oryx and Crake and The Year of the Flood. In support of this contention, I will first briefly outline the current research devoted to both of Margret Atwood’s novels, then move on to the leftist’ critique of capitalism and to the ecological urgency of maintaining and sustaining Nature. Atwood’s Oryx and Crake and The Year of the Flood have, I want to argue, sparked a new concern for both the crisis of Nature and human nature. The two novels depict ecological crisis which lead human beings to the end. However, the most important and influential cause that leads to ecological crisis is the capitalistic ideology which has been internalized, and which potentially brings about the crisis of human nature. Unlike some critics whose focus on the landscape of catastrophic world, I contend that we have to focus on the causes of the crisis and to find a possible way out. In Chapter One, I discuss the main argument, literature review and theoretical framework of this thesis. In Chapter Two, I analyze the red/leftist critics in order to touch the core of the crisis of human nature which causes ecological crisis, and then, use green critics to find the possible way out through arousing ecological awareness and practicing ecological stewardship. In Chapter Three, a red examination will be made to exhibit how we lose the possibility of sustainability along with the textual analysis. In Chapter Four, a green examination will also be made to demonstrate how we regain the possibility of sustainability along with textual analysis. In Chapter Five, I make a tentative concluding remark for this thesis: the critical point to shift from the tragedy of capitalism to the comedy of sustainability in the two novels is to cultivate our ecological virtues, put them into action, and most importantly, educate children with such an awareness to be good ecological citizens.

《大乘起信論》之心靈生態學研究

The Ecology of Mind in The Awakening of Faith

淡江大學英文學系博士班博士/99

研究生:鄭鳳珠

指導教授:楊銘塗

本研究主要是從跨學科的角度融合大乘佛學與生態批評，此二者的結合對生態研究有豐富的啟示。簡單來說，生態批評為文學批評之一支，著重於從生態角度研究人類文化。如果把佛典當成文學作品來看，則可以發現佛典有相當的潛力，對人類文化的發展做出深刻的省思。環境問題背後的主因為精神危機。作為一重視精神成長的宗教，大乘佛教對這一點有深刻的體認。在本篇論文中，筆者將《大乘起信論》視為一實用之精神指南，引導個人走向（生態上的）涅槃，這種個人解脫乃是全體解脫之先決條件。筆者將分五章探討這些議題。

第一章探討的是心、生態與宗教之間的關係。為了呈現三者的關係，筆者將分析從宗教分析西方意識的源頭、此宗教與科技主義的關係，以及現代人在「自我」想像上所遭遇的困境。接著筆者繼續分析現代人在精神層面的追求，以及這種追求與佛教的關聯。在精神與宗教的關聯之下，「人心」將被視為一種值得深入探討的「內在自然」。

第二章將著重於人心之本體的研究，以及其與意識轉變的關係。筆者將討論生態批評對人心本質的觀察，特別是生態心理學與深層生態學。之後筆者將分析《大乘起信論》中「眾生心」之哲學。此眾生心乃為一涵納宇宙之心。在現象界中，此眾生心以如來藏的形式存在。因此，《起信論》談到的意識轉變指的是本體上的變貌，而非只是知識上的消長。

接下來這一章探討的是染心如何透過熏的作用，由染返淨。在此心靈上的本體轉變中，培養信心與實行五項波羅蜜是最大重點。此自我轉變對於喚起生態意識有很豐富的啟示，因為它鼓勵人結合思考與行為，才能達到自我改變。

第四章討論的是生態環境學說中的世界觀，也就是我們對自然此一空間的概念，以及佛學能有何貢獻。筆者將分析美國自然書寫中「地方感」與華嚴經四法界所呈現的「無地方性」概念，將兩者作一比較對話，試圖結合生態學說與佛學中的世界觀。

第五章將分析個人的精神能量如何互相結合，匯成一股重要的社會力量，藉此研究個人意識轉變在社會層面的影響力。透過分析烏爾里希．貝克（Ulrich Beck）的風險社會理論，以及莫瑞．布克欽（Murray Bookchin）的辯證自然主義，社會意識轉變的機制可得闡明。之後筆者將討論當代入世佛教在生態上的貢獻。入世佛教對傳統佛學思想做出現代解釋，已成功將個人的精神成長變成社會的意識轉變及生態救贖之道。

This study is fundamentally a philosophical endeavor which seeds to explore the relationship between human mind and ecological problems from the perspectives of Mahayana Buddhism and ecocriticism. Generally speaking, ecocriticism is a literary discipline which analyzes human culture from an ecological standpoint. Buddhist texts, when seen as literary works, have the potential to provide meaningful and profound ideas about human culture. As a religion focusing on spiritual cultivation, Buddhism seems to accurately point out the real issue behind our environmental problems, that is, the spiritual crisis. This spiritual orientation is well expressed in The Awakening of Faith, a central text of Mahayana Buddhism. In this dissertation, The Awakening of Faith is treated as a practical guidebook that teaches individuals the right way to reach (ecological) Nirvana, which is the prerequisite for collective salvation. To explore these points, my dissertation will be organized into five chapters.

In the first chapter I will discuss the relationship between mind, ecology, and religion. To show this connection, I will analyze the religious roots of the Western mindset, its relationship with scientific-technological emphasis, and the dilemma regarding the idea of “self” in modern times. Then I will go on to give a preliminary analysis of the modern quest for spiritual peace and its connection with Buddhism as a religion. In terms of this connection, the mind is treated as a kind of “inner nature” which needs to be deeply explored.

The second chapter focuses on the ontology of mind and its relationship with consciousness transformation. For the purpose of my argument here, I will discuss the observations of ecocriticism concerning the human mind, especially in ecopsychology and deep ecology. Then I will analyze the philosophy of mind in The Awakening of Faith with a concept called the Mind of the sentient beings (zhong sheng hsin) with its aspect of the Absolute and that of phenomena. In the phenomenal order, this Mind exists as Tathagata-garbha, which acts as potentiality towards enlightenment. Therefore, the consciousness transformation here is ontological rather than epistemological.

The following chapter is basically an investigation of how the defiled mind returns to its pure state (yu ran fan jing) through the act of permeation (xun). Cultivating faith and practicing the five Paramitas are the main cornerstones in this process of ontological transformation. This experiential aspect of self transformation offers rich implications for raising ecological awareness because it encourages a transformation through deeds, not only through contemplation.

The main task of the fourth chapter is an exploration of the worldview in eco-environmentalist discourses, i.e., our perception of nature as space, and the contribution Buddhism can make to this worldview. This issue will be explicated by means of a comparison and dialogue between “sense of place” philosophy in American nature writing and “sense of placelessness” in Buddhism as presented in the idea of “Four Dharmadhatus” in the Avatamsaka Sutra.

The last chapter attempts to solve the issue of how individual spiritual energies connect to each other and shape into a meaningful social force through reading the social dimension of consciousness transformation in both ecology and modern Buddhism. Ulrich Beck’s theory of risk society and Murray Bookchin’s dialectical naturalism are useful in explicating this social transformation. Then I will investigate the contribution of engaged Buddhism. Through embodying the modern interpretation of traditional Buddhist doctrines, engaged Buddhism has successfully incorporated personal spiritual cultivation into social transformation and ecological salvation.

由深層生態觀點來檢視庫柏的《拓荒者》

A Reading of James Fenimore Cooper’s The Pioneers from the Perspective of deep ecology

華梵大學外國語文學系碩士班碩士/99

研究生:周芯聿

指導教授:盧莉茹

庫柏 ( James Fenimore Cooper)是十九世紀早期的美國本土小說家。他陸續書寫了五冊《皮綁腿》系列的小說（The LeatherStocking Tales）。此部小說敘述關於獵戶本波（Natty Bumppo）在美國拓展荒野這段時期所遭遇到的故事，因此普遍受到讀者的歡迎，且在文學界富有盛名。此論文擬探討《皮綁腿》系列的其中ㄧ本小說──《拓荒人》（The Pioneers）。傳統的批評家在解讀《拓荒人》時大部分都以美國印地安人與白人的互動為主要的關注焦點。不同於上述觀點，本文擬由深層生態（deep ecology）與環境論述（environmental discourse）的觀點來於分析《拓荒人》這部作品，探究作品中的環境議題。本論文分為四部份，第一部份為導讀，此部分除了探討多數批評家做的文獻整理之外，也說明如何將生態批評的觀點來於分析《拓荒人》。在第二部份中，此論文探討此小說劇情中所涉及的生態議題，並用生態批評觀點加以分析。在第三部份中，本書持續探究這部作品中的生態議題，並分析幾位主要角色對於自然環境的態度和立場。第四部份為全書總結。

James Fenimore Cooper (1789-1851) was the first successful American novelist in the early nineteenth century. He wrote numerous sea-stories and a series of novels about American frontier known as the Leatherstocking Tales, which is composed of five novels and each novel focuses on the story a hero — Natty Bumppo. In the twentieth century, most critics focus on the myth of America, the history of America or on the relation between the American Indians and the white colonists (or settlers) when they explore Cooper’s novels.

Completely different from the above-mentioned readings, this thesis will discuss Cooper’s novel from the perspective of deep ecology and environmental discourse and it will forcus on Cooper’s novel entitled The Pioneers, which is the first novel of the Leatherstocking series. The thesis contains four chapters: the first chapter is the introduction of the thesis. In the second chapter, this thesis explores the environmental issues in The Pioneers, and in the third chapter, this book analyses more environmental issues in the Pioneers, discussing the characters’ different attitudes toward nature. The final chapter is the the conclusion of this book.

娜汀‧葛蒂瑪《生態保護者》中後殖民生態議題探討

Postcolonial Ecology in Nadine Gordimer’s The Conservationist

靜宜大學英國語文學系碩士/99

研究生:駱琇瑩

指導教授:海柏

本論文旨在探討南非作家娜汀‧葛蒂瑪《生態保護者》一書中所呈現的後殖民生態觀。在小說的環境背景上，作者描寫主角梅林以錯誤的生態保護意識來捍衛自己的土地和生命。土地的佔領及所有權在南非歷史與文學作品中為常見的典型殖民想像且與南非複雜的種族和權力結構議題互為交織並深具意義。的確，在梅林的農場上所發生一連串爭議性的生態事件與神秘死亡的男性屍體實則具現父權觀點與白人殖民文化下的個人心靈。書中葛蒂瑪重新審視在殖民過程中南非黑人與歐洲殖民者截然不同觀點下產生的文化與權力衝突，因此藉由作者多重敘事空間與文化挪用與祖魯神話與文化重新連結並接納來消弭這些衝突，而南非黑人與土地之間的聯繫也得以重新恢復。

第一章將簡短地介紹《生態保護者》中主要議題與其意涵。第二章將理論性地探討並援引海倫‧蒂芬和葛蘭姆‧哈根「後殖民生態」（postcolonial ecocriticism）的概念進一步推衍分析葛蒂瑪在此小說中欲闡述的後殖民與生態反省。另外，藉由霍米‧巴巴「第三空間」（third space）的概念，詮釋作者獨具意義的南非敘事與其挪用祖魯神話系統，視為構思植根於「文化雜化」（culture’s hybridity）概念下進行的跨國族文化交流，形成雜化認同並為南非社會邊緣族裔發聲，是為第三空間的雜化觀。第三章進一步分析梅林與周遭環境互動所構成的活動地圖(topographies of activities)充分反映他對地景空間的想像與心理活動，隨著各種自然災害對地貌的改變，他對土地的理解也漸漸隨之轉變。第四章試圖將作者自亨利‧卡拉威著作《阿瑪祖魯之宗教系統》(The Religious System of the Amazulu)裡摘錄的祖魯神話作為本書各章節引言詮釋為葛蒂瑪獨特的文化挪用（appropriation）與(解)殖化（decolonization），進而推翻白人權力壓迫。隨著每段章節引言裡援引的祖魯神話敘事漸漸萌現，進而取代梅林主導的白人敘事主體，反轉由上而下霸權運作的力量。第五章總結上述論點，藉由作者的多重敘事與主題巧設，呼籲重建並回歸於神話體系中南非黑人、祖靈、土地與自然萬物的和諧共生關係，則黑人文化/祖魯神話及生態自然觀將可永續傳承。

This thesis aims to discuss the concept of “Postcolonial Ecology” presented in Nadine Gordimer’s The Conservationist. For the setting, in this novel, Gordimer sets out to re-examine the main character Mehring’s settler conservationism to see his false consciousness in preserving his land and life in South Africa. It is significant that the colonial imagination stereotype of Africa is expressed frequently through the ownership or possession of the earth and interwoven with complexities of race and power structures in South African history and literary work. Indeed, land offers a representation of the individual psyche under a version of the patriarchal viewpoint and colonial white culture, which is embodied in critically ecological events and a mysterious corpse found on Mehring’s farm. Gordimer rediscovers cultural and power conflicts between the two philosophies of the Black Africans and the European colonizers in the imposition of colonialization on the land of Africa in this novel. By adopting Zulu mythology and culture as alterative knowledge in her deliberate multi-narratives, these conflicts are neutralized and the intimacy between the black Africans and the land is rehabilitated.

Chapter One is an introduction to Nadine Gordimer’s The Conservationist, briefly sketching the main themes of the novel and its significance. Chapter Two intends to give a theoretical approach that justifies combining postcolonial criticism with ecological concepts to interpret this novel as a fictional version of “postcolonial ecocriticism.” Moreover, by applying postcolonial critic Homi K. Bhabha’s theory of “Third Space,” Gordimer’s South African narration and its appropriation are represented as “culture’s hybridity”, which allows the articulation of cultural difference, a strategy of self-empowerment of speaking for socially and racially deprived and marginalized groups. Chapter Three In this chapter aims to further explore Gordimer’s expressions of (de)colonizing the South African and of apartheid struggles. It articulates the interactions of the colonizer with the colonized. Besides, Mehring’s “Topographies of Activities” are revealed as mapping the interconnections between domestic landscape imagination and spatial metaphors in his ideological apparatus. Mehring’s changing understanding of the land is shifted with the constantly subversive landscaping, such as in the natural disasters of the drought, the veld fire and the flood. Chapter Four discusses Gordimer’s multi-narrative structure which appropriates Zulu mythology and its symbolism to carry out an intertextual discourse between Henry Callaway’s book The Religious System of the Amazulu and Mehring’s dominant voice. Gordimer’s narrative technique suggests a contested site of different narratives of conquest, anti-conquest and decolonization. By her deliberate appropriation of the Zulu context, the hegemonic white ideology in this novel’s is successfully overthrow by the repossession of Zulu culture, generating a revitalization and revised historical perspective toward South Africa. Chapter Five concludes the points mentioned above with a statement about the future of South Africa in the context of Gordimer’s appropriation of the Zulu mythology in Callaway’s book. It is obvious that her story manifests a deeper colonial history through its multi-layered narration. She also manifests that only with harmonious reciprocity between animate beings and the land can the cultural/ecological continuity and sustainability between the Black Africans and the land be re-established.

由生態批評與環境論述觀點來探討惠特曼的《草葉集》

An Ecocritical Reading of Walt Whitman’s Leaves of Grass

華梵大學外國語文學系碩士班碩士/99

研究生:林喬安

指導教授:盧莉茹

在現今美國文學中，惠特曼被視為最偉大且最具影響力的美國詩人，而惠特曼的作品也廣受各批評家的關注與討論。然而在十九世紀初期，惠特曼的作品並不受到英國與美國大眾的重視與好評，甚至遭到嚴厲的批評與責難，但惠特曼詩中的原創性和不被傳統所拘束的性格使得他得到來自於愛默生的讚揚；愛默生認為惠特曼是一位真正的美國詩人。雖然惠特曼在各個領域已經被廣泛研究（大多是以人為中心的角度去探討其作品），然而筆者卻發現鮮少有人從生態環境的觀點去探討惠特曼的作品，也就是以地球為中心的觀點去討論。因此本論文將以生態論述的觀點來探討惠特曼的《草葉集》，分章細論惠特曼詩中對於美國土地上的自然環境所做的歌頌和描述。由於惠特曼的詩中常以自然萬物做為其抒發或學習的對象，因此本論文將惠特曼的作品視為早期生態自然詩的前驅加以探討。

本論文共計四個章節，第一章為概論與簡介，第四章為總結，而中間二章為本論文之主軸。第二、三兩章主要以美國南北戰爭為分界點，探討惠特曼在南北戰爭前、中、後三個時期所寫的與自然相關聯的作品。本書在第二、三章雖然主要在以生態論述的觀點探討分析惠特曼的作品，但也將提出其他生態學者對惠特曼作品所提出的不同評論。雖然在許多惠特曼的詩中隨處可見其對美國疆土開擴所作的歌頌，但也不乏惠特曼對自然環境讚揚與生態認同的作品。惠特曼對生態環境書寫的態度中呈現了人類與非人類(自然環境) 的共存狀況，亦呈現出不同於以往以人為本位的價值觀。

Walt Whitman (1819-1892) is one of the most famous and established poets in the America literature. In the early period of nineteenth century, Whitman’s works were severely denounced and criticized by most literary critics in both England and America. However, because of the originality and innovativeness in his poems, Whitman got the admiring praise from Ralph Waldo Emerson (1803-1882). From the twentieth century to the present, Whitman had become one of the major and canonnical writers in American Literature. While most critics in the twentieth and twenty-first century analyze Whitman from the perspectives of language analysis, national literature, and so forth, this essay,attempts to explore Whitman’s masterpiece Leaves of Grass from the perspective of eco-criticism and environmental discourse. In this way, I expect to unfold a new reading of Whitman’s works.

The thesis contains four chapters. The first chapter summarizes dioverse and different readings of Walt Whitman’s Leaves of Grass, and then points out the main focus of this thesis. In the second chapter and the third chapter, this thesis will examine Whitman’s poems from ecological perspective and environmental discourse. The final part of this essay is the conclusion of the thesis.

以生態觀點探討艾蜜莉‧狄金生的詩作

An Ecological Perspective in Emily Dickinson’s Poems

華梵大學外國語文學系碩士班碩士/98

研究生:曾淑芬

指導教授:盧莉茹

美國19世紀詩人狄金生（Emily Dickinson）是一位眾所週知、極具個人特色的女詩人。她的詩充滿巧思、睿智與新奇的比喻。雖然她生前默默無聞，死後她的代表作《艾蜜莉狄金生詩集》卻普遍受到讀者的歡迎，更引起文學界的認真關注，開始對狄金生的詩作全新的評估。傳統批評家都是從狄金生作品中的女性主義、歌德式寫作風格或是透過翻譯研究的角度來推究其詩中意義。

本論文完全不同上述解讀。此書試圖以生態論述（Ecological Discourse）與生態批評（Eco-criticism）觀點探討狄金生的詩作，本書分為四部份，第一部份為導論，此部份除了一方面探討多數批評家做的文獻整理之外，另一方面，也說明如何從生態批評的角度探討狄金生作品的可行性與正當性，並且說明何謂生態批評一詞。在第二部份中，此文探討狄金生作品中有關自然主題的一些詩，分析狄金生在詩作中的自然意象及如何呈現她對自然環境的態度。在第三部份中，本書將探討狄金生的作品中有關痛苦、死亡與永生主題的一些詩，探討這些詩作中自然環境與人類的關係到底為何，第四部份為全篇總結。

Emily Elizabeth Dickinson (1830-1886) is one of the nineteenth-century American female writers; she is famous for her poems which are unique and innovative. Although she was not well known in her lifetime, her representative work The Complete Poems of Emily Dickinson became popular after her death, and critics began to take interest in her works. When examining poems, critics hold different points of view. Most critics explore Dickinson’s poems from the perspective of gender; while some critics analyze her works from the perspective of gothic reading, or from the perspective of translation studies.

Completely different from the above-mentioned readings, this thesis explores Dickinson’s poems from an ecological perspective. The thesis contains four chapters. The first chapter is the introduction of the thesis. In the second chapter, this thesis examines Dickinson’s poems about nature from an ecological perspective. In the third chapter, this paper discusses Dickinson’s poems about pain, death, immortality, and other subjects from ecological perspective. The final chapter is the conclusion of this book.

可見與不可見:當代生態論述中自然存有觀點的歧異

The Visible and The Insivible: The Ambiguity of Nature"s Ontological Status in Contemporary Ecocritical Discourses

國立中央大學英美語文學研究所碩士/98

研究生:陳琳婷

指導教授:白瑞梅

當代生態批評論述，在基於自然(相對於人的外在世界)正步步惡化的前提下，重新思考人的位置，包括環境危機的根本原因與適切的解決之道。然而，當生態評論者，對於「何謂自然存有」的觀念，給予程度不同的重視，「自然」的定義在生態論述中變得歧異而模稜：一方面，任何生物或自然環境被等同於它所佔有的空間；另一方面，所謂的空間性，只能夠作為其存在的指標。這種定義上的歧異性，在當前後現代的思維脈絡中，愈益明顯：在普遍對於聲稱「自然的」論述多所存疑時，任何對於「何謂自然存有」的討論，容易落入是否為本質主義與知識霸權的辯論。本篇論文，在回顧分析當代生態評論的潛在的歧異與討論的走向後，針對兩種主要的存在論述做比較，並進一步爬梳出歧異的根本原因──「視覺」在人與自然關係中的位置。本篇論文，在意識到自然定義的歧異性下，一方面希冀得以喚起生態批評論述對自然定義歧異性的重視；另一方面，也希冀能有更多對於視覺所隱含的存有觀對於自然環境所造成的影響之研究。

With the substantive belief that nature (the material world) is deteriorating from its original circumstance to the terminal catastrophe, contemporary ecocritical discourses investigate the factors for such degrading situation and explore any possible solutions. These two ways, though seemingly distinct, are in truth re-defining the place of humans in the world As a result, when the concern about the role of human beings diverts the attention from the concern about the exact definition of the material world, what counts as the being of the material world becomes ambiguous: the being on the one hand is equalized with the occupancy of space; on the other hand, the spatial contour is only a visual presence of the being. Furthermore, this ambiguity in terms of ontological status of the material world is further aggravated when the current academic realm is dominated by the debates over the nature of knowledge: in the context of the disbelief in “the natural,” any proposal about the material world in terms of its ontological status is vulnerable to be criticized as naively naturalistic or blindly monopolistic in light of the knowledge of the material world. Beginning with this problematic in the current ecocritical discourses, this thesis is devoted to the incipient comparisons of the premises underlying the ambiguous ontological contentions and to the inductive suggestion of the determinant of such ambiguity—the role of vision. With the awareness of the ambiguity of nature’s ontological status, this thesis aims not only to raise the awareness of what counts as the being of a natural entity, but also intends to pave the way for exploring the impact of the ontological implication of sight on the material world.

台灣自然導向影片（2004-2009）：荒野、科技與環境想像

Nature-Oriented Films of Taiwan (2004 – 2009):Wilderness, Technology and Environmental Imagination

淡江大學英文學系博士班博士/98

研究生:李曉菁

指導教授:楊銘塗／克雷思特格瑞佛波

本論文的研究目的在於建構台灣當代「自然導向影片」的類型，並從生態批評論述觀點探討影像傳遞環境意識的語言與方法。這些影片除了本身扮演的媒介功能，也創造另一層自然定義，一種文化再現的自然，不純粹的自然，另類的自然，本身既是荒野，也是科技。

研究方法主要以田野調查、文獻探討與影像分析為主。田野調查部分，本人於2008年9月到2010年1月，於德國、法國、比利時、愛沙尼亞等國的自然影展蒐集影片資料，也實際參與德國影展策劃過程。文獻探討部分，本論文以當代歐美生態評論為研究方法，耙梳台灣當代記錄片探索的多元生態議題，使台灣「自然導向影片」、「環保影片」或「綠色影片」得以進入全球生態環境論述與展演空間進行交流與對話。此閱讀策略有雙向功能：一方面，以歐美生態論述閱讀台灣影片可提供另類閱讀方法與觀點；另一方面，自然影片探索的地方議題會回頭影響生態論述深度與詮釋廣度。影像分析部分，本文以2004-2009年台灣自然導向記錄片為文本，參與深入分析《草木戰役》、《返家八千里》、《野性蘭嶼》、《無米樂》、《生命》五部影片，探討影片中地方與地方感的建構、人地關係、荒野與野性、生物地區主義、生態疆界消弭、環境正義、毒害污染、危機論述與綠色全球主義等與當今人類生存息息相關的環境議題。

透過自然影像，人們得以開始想像與建構嶄新的環境互動關係。一方面，地方或傳統文化可透過影像媒介再現，進入全球論述空間；另一方面，自然導向影片也肩負喚起環境意識覺醒的教育功能，因為每個曾經住過、走過、看過、聽過或從影片想像過某地的人，都實際參與環境意識建構的過程。這樣的地方與環境意識流動而不固著，能夠跨越疆界，能夠體會或探討他者、他地或他國的存在問題，卻不忽略每個實體異質的成長環境。這種層層延展的環境意識也存在於文字與影像，使地方能透過故事再現，而這地方也可以是心靈夢想之地。

With the bourgeoning of nature film festivals around the world within these ten years in scale, scope and impact, nature-oriented films are developing beyond their original scope of wildlife or wilderness, and spreading to related fields concerning diverse issues of toxic pollution, environmental justice, crisis of the environment and the relationship between human beings and non-human beings. This dissertation approaches nature-oriented films from the perspective of ecocriticism so as to examine how “nature” is visually represented in “nature-oriented films,” “environmental films,” and “green screens,” and how such visual representation has played the role of an alternative nature as both a prediscursive entity as well as a culture-constructed text.

The genres of nature-oriented films are more and more inclusive of diverse methods of representation, such as incorporating scientific knowledge and technological skills. Its motifs include wildlife ecology, the existence of the wilderness, environmental risks, the conflicts between traditional and modern ways of life, scientific education, environmental imagination, the concern for endangered species, and city problems. Two notions need to be emphasized in reading nature films. One is to treat nature per se as an autonomous actor, while all the animals, plants and organic beings are playing the main characters; in comparison, human beings play more the roles of beholders or spectators. Furthermore, the role of film is significant in the way it acts as mediator to connect nature as the main character on the one hand and human beings as the co-constructor of nature on the other hand. The audiences are participating in the process of representation, imagination, and creation of an alternative identity of nature through film watching.

Certain films of the 3rd Green Screen Internationales Naturfilmfestival, the 5th Darser Naturfilmfestival, the 8th NaturVision Internationales Natur-und Tierfilmfestival, which were held in Germany in 2009, the 15th Festival Nature Namur in Belgium in 2009, the 7th Matsalu Nature Film Festival in Estonia in 2009, and the 27e Festival International Du Film D’Environnement in Paris, France in 2009, and the Green International Film Festival of Taiwan (G.I.F.T.) since its initiation in 2004 will be put into comparison in this dissertation to examine the play of “nature.” Some films that can be considered as new wave “nature-oriented films” of Taiwan, which are supposed to be distinguished from the conventional wildlife films are analyzed in depth: Plant Wars, Bird Without Borders, and Spirits of Orchid Island. Furthermore, I will use the term “traditional environmental films” to distinguish these from the “environmental films” I discuss in chapter three, in which two “environmental films” Let It Be and Gift of Life are examined.

「無我」、「佈施」及「整全觀」與生態之關聯：以《華嚴經》為範本

“Non-self,” “Alms-giving,” and “Holistic Worldview” in Relation to Ecology: A Study of the Hua-yen Sutra

淡江大學／英文學系博士班／99／博士

研究生:黃文忠

指導教授:楊銘塗

若要徹底地來應對並解決生態環境議題，需要回歸到個人「整全式」的世界觀去轉換，以替代狹隘且機械化的人中心主義，其中所要牽連帶動的改變，絕非僅靠著社會運動或律法的規範即可達成。精神生態學的研究範疇與目的，主要立論於人類精神層面的轉化與昇華，來處理生態永續發展的議題。本論文將聚焦在佛教基本教義—「無我」、「佈施」及「整全觀」—來探討生態議題，期望能替生態永續的目標找出一條活路。本論文研究的主軸將定位在以整全觀聞名的大乘佛教經典《華嚴經》。如果要徹底解決環境問題，則必須從人心的改造與昇華著手。在這個方面，《華嚴經》絕對能提供現代人必要的幫助。

第一章著重於探討「無我論」與個人生態意識之探討。我從「無我論」推證至「空性」、「互為存在」以及簡樸的心靈及生活型態。從40卷《華嚴經》當中，我們清楚地了解到佛陀對於環境的重視，並且也同時了解到人心墮落所導至的「貪」、「瞋」、「癡」三毒才是造成今日環境破壞的主因。藉由「無我論」的認知及基本戒律的修持，世人可望看到這世界萬象當中「物物相關聯」的本質。世人將可以更謙遜的眼光來看待這世界，會開使學習過著「外表簡樸、內在豐富」的生態人的生活。

第二章將探討「佈施」與大乘佛教「菩薩道」。「佈施」為「六波羅密」之首，也是一般人在日常生活中隨時隨地可執行的利人善行。「六波羅密」或「十波羅密」為大乘菩薩修鍊過程中的必修課程，其主要目的在於幫助世人消除「我執」，並且展開生態菩薩「上求菩提、下化眾生」的濟世生涯。

第三章將著眼於《華嚴經》當中的「整全觀」之探討。我將分析《華嚴經》中「七處九會」的佛教宇宙觀及其與「整全觀」的關聯性。《華嚴經》的特色在於它在最後的章節安排了善財童子53參，為整部《華嚴經》作出摘要式的總結，如能真心誠意地發起菩提心並確實執行利他善行，人人皆可為善財、可入菩薩道、可為人間的生態環境作出貢獻。

Modern ecological problems result mainly from narrow-minded and mechanistic anthropocentrism. The task of cutting the Gordian knot of ecological issues must involve transformations towards the personally holistic level and be motivated by more than mere social movements and political and legislative decisions. Spiritual ecology aims for the transformation and sublimation of human spirituality, which is urgently needed in order to deal effectively with ecological issues. This dissertation aims to explore possible solutions to environmental problems from the angles of basic Buddhist teachings—“Non-self,” “Alms-giving,” and “Holistic worldview.” Hua-yen Sutra, the primary text of this dissertation, is a sutra famous for its holistic worldview. It surely can contribute a lot to the task of transforming and sublimating human spirituality.

The first chapter focuses on the discussion of the inter-relatedness of “non-self” and the eco-system of human consciousness. From the basic teaching of “non-self,” I derive such notions as “emptiness,” “emptiness of selfhood,” “inter-being,” and a mindset and life-style of simplicity. Through the reading of the Hua-yen Sutra, we come to know the emphasis the Buddha put on the environment and also the root causes of modern environmental problems—“greed,” “aversion,” and “ignorance”—that is, the “three poisons,” which are the inevitable results of the degeneration of human morality. It is my firm belief that, through the intuitive understanding of “non-self” and the actual practice of precepts, people are able to see deep into the very nature of mundane phenomena, that is, the “interconnectedness of everything.” People will be humbler in treating every creature and occurrence in this mundane world and will start learning to live an eco-friendly life that is “outwardly simple but inwardly rich.”

The second chapter is devoted to the topic of “alms-giving” and its relation to the Mahayana “Bodhisattva Path.” As the head of the “Six Paramitas,” “alms-giving” can be practiced by every person in daily life in an altruistic way. “Six Paramitas” or “Ten Paramitas” is a required course for any Mahayana bodhisattva. They help us eliminate the tendency of ego-clinging and start the life career of ecological persons, which is based on the altruistic notion of “striving upward for enlightenment and going downward for liberation of sentient beings.”

The third chapter is devoted to the exploration of the “holistic worldview” in the Hua-yen Sutra. I will elaborate on the “nine conferences taking place in seven places” and their relations to a holistic worldview. The uniqueness of the Hua-yen Sutra lies in the pilgrimage of Sudhana, in which Sudhana pays 53 visits to spiritual teachers. This summarizes the previous books of the Sutra. Everyone of us can be Sudhana, carrying out altruistic deeds and contributing to the improvement of the eco-system.

《大乘起信論》之心靈生態學研究

The Ecology of Mind in The Awakening of Faith

淡江大學／英文學系博士班／99／博士

研究生:鄭鳳珠

指導教授:楊銘塗

自願簡樸：亨利．大衛．梭羅《湖濱散記》中的環保實踐

Voluntary Simplicity: Environmental Protection Practice in Henry David Thoreau’s Walden

高雄師範大學／英語學系／98／碩士

研究生:葉惠敏

指導教授:廖本瑞博士

二十一世紀全球陷入暖化危機，環保意識在大眾心中萌芽。提倡環保的聲浪此起彼落，企圖透過環保行動的實踐挽救日益惡化的環境，從而拯救地球。跳脫一般對梭羅《湖濱散記》單從自然寫作的觀點對心靈層面加以探討，本論文進一步闡述梭羅簡樸生活型態的環保實踐。雖然這類主題已經有許多相關研究，但多半偏重其對生態意識的探討，本論文則著重於其日常環保的實踐。相較於一般理論導向的研究，本論文較偏重於實際面的探究，旨在透過本研究重新對生活進行全面的省思，尋找環保實踐的另一種理論依據，亦即心靈提升如何減少物質慾求所造成的資源耗損。除此，本論文亦省思在不同的時空背景之下，現代人是否能夠實踐梭羅在華爾騰湖畔一般的生活方式？有無可行的替代方式？

本論文共分五章。第一章以環境倫理的觀點論證人類的環保責任與義務，進而闡述環保實踐的必然性。而且就《湖濱散記》中的生態意識及其對自然寫作文學的影響作一概述，進而印證梭羅在與自然互動中過著自我約束的簡樸生活與環保實踐的不謀而合。並在隨後章節分別從食、衣、住、行、及育樂方面加以探討《湖濱散記》中的環保面向。第二章說明飲食、衣著與環保的關係。第三章說明居住、行與環保的關係。第四章說明育、樂與環保的關係。第五章總結價值觀的重新建構，檢視理想與現實間的落差，尋求如何突破實踐上的困難，俾獲知行合一的平衡點。

Since the turn of the twenty-first century, the world has been confronted with the crisis of global warming. People have become more acutely aware of environmental problems and begun tackling the situation with a view to reducing damage done to the earth by human beings. Unlike other explorations of Henry David Thoreau’s Walden, which mostly view it from the aspect of nature writing and Transcendentalism, this thesis takes a further step to discuss the environmental protection practice in his frugal lifestyle. Though this kind of study has been done in the past, the previous studies mostly focused on the consciousness of ecology in Walden. This thesis, in contrast, focuses on the daily practice of environmental protection that Thoreau demonstrates in Walden. Hence, compared with most studies which are theoretically oriented, it is more practically oriented. My purpose is to inspire a comprehensive reflection on life by seeking an example to function as evidence of how a growth in one’s spirit can promote environmental protection; that is to say, to demonstrate that more emphasis on spirit will lead to less desire for material wealth, thereby reducing consumption of our valuable natural resources. This thesis also makes an attempt to rethink the possibility of practicing a lifestyle similar to Thoreau’s in Walden, and to determine whether there is an alternative adaptation for our modern society.

This thesis consists of five chapters. Chapter One is an introduction, in which human beings’ responsibility to protect the environment is demonstrated through environmental ethics. In this chapter the ecological consciousness in Thoreau’s Walden is addressed, and how it affects the field of nature writing is also examined. A further discussion concerns the practice of environmental protection, pointing out how it agrees with Thoreau’s efforts to promote the spirit without prior consultation. In the subsequent chapters, Walden will be analyzed from the aspects of food, clothing, housing, transportation, education, and entertainment. In Chapter Two, the connection between environmental protection and food as well as clothing is explained. In Chapter Three, the connection between environmental protection and housing as well as transportation is discussed. In Chapter Four, the connection between environmental protection and education as well as entertainment is explored. Chapter Five is a conclusion, in which new values are reconstructed. In addition, the gap between ideals and realities is examined. Finally, a balance is struck to bridge the gap between awareness and active involvement.