許多所謂大自然的災害，其深層原因是人類的自私貪婪，無知妄所自作受者。本文概述了生態學、環境倫理與生態文化的發展。剖析道家的自然觀及美感心靈，推導出莊子的自然觀近似西方的深層生態學或整體觀的環境倫理。對道家而言，大自然的原始與素樸之美流露出「道」的本根性，是美之至美。道家渾然忘我，物我合一的美感心靈係以道觀物，靜觀萬物而自得的無我心境。由美感心靈涵融大自然時，人在心境上自然轉生出尊重與關愛的真情。美感心靈亦可資為環保心靈的源泉。人對大自然所蘊發的審美之情可自覺的要求對大自然處境的認識。每一物種都是綜合無生命要素及動植物等有生命要素的系列美，都是大 自然的傑作及對人的思賜。由美感心境珍惜大自然的一切，人將可自發自生環保的使命感。

　　　　　Many natural disasters are brought on unwittingly by mankind's own greed. This article discusses the development of ecology, environmental ethics and ecological culture. It analyses Daoist theories of nature and aesthetics. It points out that Zhuang Zi's theory of nature is very similar to western ecology or holistic environmental ethics. According to Daosim, nature's genesis and simple beauty are revealed from the essence of the “Dao”. Daoism holds a notion that it is important to forget the ego-self. An individual's identification with an object is an aesthetic association with the Dao. A “quiet observation” of the myriad of creatures leads one to the realm of the “no self”. From this aesthetic approach and harmonization with nature, a person can naturally cultivate a respect and caring for the “right things”. This aesthetic feeling can then become a source for environmentalism. A person's nurturing of this aesthetic feeling can lead one to a knowledge of the importance of protecting the environment. It can then be seen that everything is a magnificent work of nature and worthy of contemplation. A person can come to treasure all of nature and become sensitive to the importance of environmental protection.