《风景园林》2022-04刊首语 | 徐桐：在人类世重拾诗意栖居的智慧

全文刊登于《风景园林》2022年第4期 P8-9

在人类世重拾诗意栖居的智慧

Regaining the Wisdom of Poetic Dwelling in the Anthropocene

我们讨论国土景观遗产系统，源于一个基本求知问题：将景观作为国土空间的人工介入方法，除了景观设计（landscape design）、景观规划（landscape planning）之外，是否还有另一视野——景观保护（landscape conservation）尚待更多探索？而这样设问，又建立在如下的基本认知之上：国土景观并不简单地等同于地表可视景象，更重要的是其中蕴含的人地关系，且这个人地关系是变动不居的。

国土景观的形成源于宏观的地质运动与中微观的地表塑造力量。在地球46亿年的演进史中，我们今天看到的地表景观是相对新近的结果。距今300万年，随着“喜马拉雅造山运动”的结束，剧烈的地质运动才趋向稳定，全球景观（特别是中国的国土景观）的地貌格局基本形成，这一时期在非洲出现了古猿向原始人类的演化。距今11 000年，第四纪冰川期结束，全球气候回暖，动植物的全球分布逐渐接近现代，当今全球景观的中微观地物形态分布得以最终呈现，人类也开启了农业时代，地球历史进入了持续至今的地质时代——全新世（Holocene）。然而，自18世纪工业革命以来，技术的变革大大提升了人类改变地球环境、地表景观的能力，并且这种改变能力甚至是决定性的。在哲学、人类学、地理学等学科的研究中，将我们现在所处的，以人类为中心的时代命名为一个超越了地质学意义的最新地质时代——人类世（Anthropocence）。

在“人与天调”的时代，传统农业社会中的“人”通常是与土地、自然紧密连接在一起的。具体族群生活在有着明确边界的地域环境之中，人们所感知的地形、地貌、地物、气候，与农林牧渔生产活动，加之非物质的生活习俗、信仰等共同构成一处地方的风土环境。人地依存中产生的国土景观既包括进入社会礼制中的“五岳四渎”、寄托人文情感的“山水名胜”，以及承托精神信仰的“圣山圣地”，也包括具体地方中人们日常生活的场景，是上述风土环境中物质和非物质要素耦合而成的地方的总体事实。

在当下的人类世时代，工业和信息社会中“人”与土地、自然的关系渐行渐远。现代产业分工、愈加发达的工业和信息技术让人类生产、定居活动摆脱自然环境束缚，人类活动能够改变区域地形、地貌、气候，甚至创造一个高度人工化的城市生态系统。原本依托于地方风土环境而存在的国土景观不再被当作一个地方人、地、物相协调的总体事实，而成为单纯意义上的生产资料或单纯供人游憩的场所。人与土地、自然间交织的国土景观完成了“祛魅”（disenchantment）的过程。我们现在知道，人类世中的技术带来的不完全是对未来的美好憧憬，更隐藏着人与土地间关系割裂后的种种隐忧。人成为“技术人”，而非“自然人”，与土地、自然依存的诗意栖居离我们越来越远，被现代技术性概念区隔、驱动的人类活动所塑造的国土空间日益机械、趋同与不可持续。

19世纪中叶，人类世开启后不久，为应对伴随工业革命而来的自然风景、传统田园风光的破坏，英国先锋环保主义者开展了景观运动，让人亲近自然和乡村环境，排遣日益同质化、呆板的城市生活带来的压抑情绪。时至今日，欧洲大陆、美国、日本等都以立法形式建立了各自的国土景观保护体系，中国也自1982年开始建立风景名胜区保护体系，并于近年启动了对国家公园的保护探索。此外，我们也看到了如泰山、黄山、庐山、五台山、西湖文化景观、哈尼梯田文化景观、花山岩画文化景观等因传统人地关系蕴含的价值而陆续申报成功的世界遗产。与此同时，全国重要农业文化遗产、工业遗产、灌溉工程遗产等保护体系正在成为遗产保护的新热点。以此为契机，我们希望进一步探索国土景观遗产系统保护实践的可能，重拾国土景观遗产中所蕴含的人地关系、人与自然关系的传统智慧。这不同于业已存在的生态保护、生物多样性保护行动，也不同于单纯的物质、非物质遗产保护，甚至也不完全等同于新兴的文化景观遗产保护。国土景观遗产系统的研究与保护，应以留存、见证、解析传统人地关系可持续经营的智慧为主旨，以彰显其遗产价值为手段，以最终消解“人类世”时代人地之间疏离性张力为目的。

在人类世的当下，技术化文明裹挟中的人地失衡问题，更应在对“赋魅”（enchantment）的国土景观遗产系统的研究和保护中寻求破解途径，重拾人与土地、自然和谐的诗意栖居智慧，而这也正是我们探索“景观保护”方法的应有之意。

Our discussion of the national landscape heritage system roots in a fundamental question of knowledge: Is there another perspective, that is, landscape conservation, to be explored more than landscape design and landscape planning when landscape is used as an artificial intervention method of national land space? Such a question is based on the following basic knowledge: The national landscape does not simply equal to the visual scene on the earth’s surface. What is more important is the manland relationship contained therein, which is in flux.

The national landscape was formed by macroscopic tectonic motion and meso-microscopic surface shaping power. In the 4.6-billion-year history of the Earth’s evolution, the landscape we see today is a later-day product. Following the end of the Himalayan orogeny 3 million years ago, the intense geological activities tended to stabilize and the landform pattern of the global landscape (especially the national landscape of China) basically took shape. Africa began to transit from fossil anthropoid to primitive humans during this period. With the end of the glacial epoch in the quaternary period 11,000 years ago, the global climate began to warm up. The distribution of plants and animals in the world gradually approached that in the modern times. The shapes of meso-microscopic ground objects for the present global landscape were finally distributed. Humans started the agricultural stage and the Earth’s history entered the Holocene, a geological age that continues to this day. However, with the arrival of the Industrial Revolution in the 18th century, technological changes greatly improved man’s ability to change the Earth’s environment and surface landscape. Such ability sometimes worked conclusively. In the new research on philosophy, anthropology and geography, Anthropocene is used to name the anthropocentric age in which we now live, a newest geological age that transcends the geological significances.

In the era of “man and nature in harmony”, “man” in the traditional agro-society usually fayed with land and nature. The specific ethnic groups lived in the clearly-demarcated geographical environment. The sensed terrain, landform, ground objects and climate, together with producing activities in agriculture, forestry, animal husbandry and fishery, as well as immaterial living customs and beliefs, jointly form the endemic environment of a place. In the national landscape generated by the dependence of man and land are incorporated the “five mountains and four rivers” that are included in the social set of etiquette, the “places of interest” that repose humanistic emotions, and the “sacred mountains and sacred places” that bear spiritual beliefs. It is also inclusive of the scenes of people’s daily life in specific places. It is the general fact combined by the material and immaterial elements of the above-mentioned endemic environment.

In the current Anthropocene era, “man” in the industrial and information society is growing away from land and nature. Modern industrial division of labor, together with increasingly advanced industry and information technology, has freed human production and settlement from the constraints of the natural environment. Human activities can change regional terrain, landform and climate, and even create a highly artificialized urban ecosystem. The national landscape existed originally on the local endemic environment. Now such a landscape is no longer seen as a general fact that locals, land and objects are harmonized with one another, but has turned into a mere means of production or a place for recreation. The national landscape interwoven by man, land, and nature has gone through the “disenchantment”. As far as we now know, what technology has produced in the Anthropocene is not totally a beautiful vision of the future, but the pitfalls after the separation of man from land. Man has become “techno-man” instead of “natural man”. The poetic habitats of dependence on land and nature are receding further and further away from us. Modern technical conception divides and drives human activities. The national land space shaped thereby is becoming increasingly mechanical, convergent and unsustainable.

In the mid-19th century, British pioneer environmentalists launched a landscape campaign soon after the beginning of the Anthropocene. This aimed to protect the natural scenery and traditional idyllic surroundings from being destroyed along with modern industrialization, while allowing people to relieve the depression from the increasingly homogeneous and stagnant urban life by approaching nature and the countryside. To date, Europe, the United States, Japan and other countries have developed their own systems of national landscape conservation in the form of legislation. China, in addition to building a system for protection of scenic areas in 1982, has started to explore national park protection in recent years. Moreover, we have seen such world heritage sites as Mount Tai, Mount Huang, Mount Lu, Mount Wutai, West Lake Cultural Landscape, Hani Terraces Cultural Landscape, Huashan Cliff Painting Cultural Landscape and others. Their successful application for being included in the world heritage list is based on the value of traditional man-land relationship. Meanwhile, the heritage conservation system concerning nationally important agricultural sites, industrial sites and irrigation works is becoming a new hot spot for heritage conservation. It is our hope to grasp this opportunity to explore the feasibility of systematically protecting the national landscapes as heritages, and regain the traditional wisdom of man-land relationship and man-nature relationship contained in national landscape heritage. This differs from the existing ecological conservation and biodiversity conservation, from the conservation of purely tangible and intangible heritage, and even from the conservation of emerging cultural landscape heritages. The research and conservation of national landscape heritage system should be based on the objective of preserving, witnessing and analyzing the traditional wisdom of sustainable management of man-land relationship. Also, such research and protection should take highlighting its heritage value as the means to finally dispel the alienation tension between man and land in the Anthropocene era.

In the current Anthropocene, it becomes imperative for us to seek ways to redress the imbalance between man and land in technological civilization in the study and conservation of the national landscape heritage system of “enchantment”, and regain the wisdom of poetic dwellings in harmony among man, land and nature. This is exactly what we should do to explore the method of “landscape conservation”.

本期专题组稿人：徐桐

Acquiring editor of the current issue: XU Tong

2022年3月18日

March 18, 2022

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