The current environmental attitude models are primarily composed of environmental knowledge, value, and intention. However, environmental aestheticians have maintained that aesthetic experience triggered by nature is the cornerstone of promoting environmental ethics. To verify this belief, this study proposes a new framework, which integrates the rational and emotional approaches, to describe the environmental attitudes of the public. Questionnaires are used to collect data from college students in Taiwan, and a total of 275 valid responses are received. The collected data are analyzed using structural equation modeling. The results support the proposed hypotheses. In addition to reconfirming the importance of environmental knowledge in the traditional models, this study confirms that aesthetic experience is also a determining dimension. The findings show that rational cognition and aesthetic perception complement and interact with each other and can strengthen environmental ethics, thereby enhancing the intention of pro-environmental behavior. The results of this study can serve as a reference for environmental protection or environmental education practice.

The development of a coherent identity status, also referred to as ego identity, is critical during adolescence and early-adulthood. In the long run, an individual’s ego identity status may influence the sustainability of his or her well-being. Researchers have attempted to discover the predictors or factors correlated with one’s identity status. In that search, aesthetic experience, as a unique means of knowing oneself and the world, seemed to be overlooked. Philosophical and psychological discourses have asserted that aesthetic experience stimulated identity discovery and formation; this hypothesis, however, is not supported by strong quantitative evidence. Thus, an empirical study with a quantitative approach was conducted to examine whether those who have frequent aesthetic experiences are more likely to possess a mature ego identity. A sample of 758 valid questionnaires was collected. The results supported the argument that aesthetic experience favors the development of ego identity. In addition, this study revealed that sociodemographic backgrounds such as women, fine arts and design majors, and religious individuals were more likely to have a rich aesthetic life. The results imply that aesthetic experience serves as a crucial aspect that contributes to the wellness of personality development and promotes a healthy and sustainable quality of life.

The COVID-19 pandemic has roused the apocalyptic fear that was foreseen in religious prophecies. This research will focus on the post-9/11 and pre-COVID-19 disaster films, in an attempt to understand the representation and pre-presentation of the collective disaster psychology. Aligned with Jungian film studies, this essay regards films as a convergence of generations’ collective unconscious. It aims to construe the ways that apocalyptic archetypes appear and are elaborated in contemporary films, in hope of recognizing the new apocalyptic aesthetics formed in the interval between the two disastrous events. Consistent with the meaning in classic doomsday narratives—the revelation of Christianity, the cycle of Buddhism, the purification in Mesoamerican myths, etc.—the archetypes in these films are found to have carried a dual connotation of destruction and rebirth. Through empirical cinematographic style, these archetypal images are revealed in an immersive way. Disaster films from this time place emphasis on death itself, fiercely protesting against the stagnation of life, and in turn triggering a transcendental transformation of the psyche. Unlike those in the late 1990s, viewing the doomsday crisis through the lens of spectacularity, disaster in these films is seen as a state of body and mind, and death a thought-provoking life experience.