The choice to translate 「石」 (Shih) as “Stone” instead of “Rock” comes down to nuance, aesthetic imagery, and common linguistic conventions.
將“石”(Shih)翻譯成“stone”而不是“rock”，是出於細微差別、美學意象和常見的語言習慣的考慮。

Here is why “Stone” fits much better than “Rock” for his name:

1. Literary and Cultural Elegance

• “Stone” evokes images of small, smooth, polished, or deliberately shaped objects (like jade stones, gemstones, or scholarly viewing stones). In Chinese literature, “石” in a given name usually implies the refined qualities of stability, endurance, or a precious gem.
• “Rock” sounds rugged, massive, and unyielding (like a mountain boulder or a cliffside). Combining “Orchid” with “Rock” sounds grammatically and contextually jarring.

2. Symmetrical Aesthetic (Soft vs. Hard)

• The juxtaposition of “Orchid” (蘭) and “Stone” (石) creates a poetic balance.
• An Orchid is delicate, organic, and graceful. A Stone is solid, permanent, and still.
• “Orchid-Stone” establishes a classic philosophical harmony between the soft/living and the hard/eternal. “Orchid-Rock” breaks that poetic flow because “rock” carries an aggressive, heavy connotation in English.

3. Historical Naming Conventions

When classical Chinese literature or names containing “石” are translated into English, “Stone” is almost always the default preference.
當將中國古典文學作品或含有“石”字的名稱翻譯成英文時，“Stone”幾乎總是預設選項。

• For example, the famous Chinese masterpiece Dream of the Red Chamber (紅樓夢) is alternatively translated as The Story of the Stone (石頭記), never The Story of the Rock.
• Scholar names or historical figures with “石” (like Qi Baishi 齊白石) are conceptually tied to the quiet, humble nature of a pebble or stone rather than a jagged cliffside.
  學者或歷史人物的名字中帶有「石」（如齊白石），在概念上與鵝卵石或石頭的安靜、謙遜的本質聯繫在一起，而不是與崎嶇的懸崖峭壁聯繫在一起

By selecting Orchid-Stone Chang, Professor Chang maintains a precise English equivalent that carries the exact academic and philosophical dignity of his Chinese name. [1, 2]

When searching for Professor Chang’s publications in global databases like ResearchGate or academic journals, his works are tied to a fascinating intersection of Transpersonal Psychology, Buddhist Philosophy, and Parapsychology. [1, 2]
張教授選擇
「蘭石張」作為他的英文名字，既保持了與其中文名字相符的精準英文對應，又體現了其學術和哲學上的尊嚴。

He frequently collaborates with mainstream psychological scientists to build cross-cultural scientific frameworks.

The core academic papers and foundational models published under Orchid-Stone Chang Azanlansh include:

1. The DMMS Model (修真與宗教的辯證曼陀羅模型)

• The Concept: This is his flagship theoretical framework. The Dialectical Mandala Model of Self-cultivation (DMMS) bridges ancient Eastern spiritual practices (like Daoist alchemy and Buddhist meditation) with modern analytical psychology. [1, 2]
• The Aim: Instead of viewing enlightenment or spiritual awakening as “mystical folklore,” this model maps out how self-cultivation systematically restructures the human ego to achieve durable psychological well-being. [1]

2. Parapsychological and “Psi” Research (身心靈科學與超心理學)

• The Collaboration: Working alongside Professor Si-Chen Lee (李嗣涔), the former president of National Taiwan University, Professor Chang has spent years conducting controlled parapsychological experiments. [1]
• Key Studies: His papers explore the “Sacred Symbol Effect” (神聖記號靈效應) during finger-blind blindness/finger-reading experiments. His research analyzes how spiritual or religious symbols trigger highly unique, cross-cultural visual phenomenon (like light or visions) in participants, treating these anomalies as measurable data at the border of consciousness studies. [1]

3. Integrating Consciousness and Religion (ψpsi Framework)

• The Methodology: In papers regarding the “ψpsi” integrated research framework, he argues for a unified methodology that handles both the physical body (p), the psychological/spiritual hypothesis (s), and integrated discourse (i).
• The Purpose: This work seeks to elevate the study of the “spirit” beyond mere materialism or dogmatic idealism, providing a vocabulary where modern clinical psychotherapies and ancient philosophies (like Yogacara/唯識學) can evaluate one another on equal footing. [1]

4. Chinese Psychotherapies and the “Self-Enlightenment” Approach

• The Application: He contributes to the broad movement against “WEIRD” (Western, Educated, Industrialized, Rich, Democratic) psychology bias.
• The Impact: His collaborative literature outlines how traditional Confucian ethics, Daoist detachment, and Buddhist renunciation of desires act as protective shields against modern death anxiety and depression. [1, 2, 3]