俞孔堅：欲望與景觀丨主編寄語

欲望與景觀

俞孔堅

^{北京大學建筑與景觀設計學院教授；美國藝術與科學院院士}

^{原文刊發時間：2020年12月}

景觀滋養了人類的身體和心靈，連同人類的欲望——從生存和生理需求，到歸屬感與認同感的獲得，再到自我價值的實現，也都應景觀而生。

從脫離樹棲、以雙腳立于地面的第一天開始，人類便在生存欲望的驅使下，游獵于草原與森林的邊緣，垂涎著成群的食草動物，并時刻警惕著潛伏在高草中的猛獸；學習判別地形和地貌、原野上的石頭與草木走獸的益害；學習運用感官尋覓伴侶，并尋找安全的棲居地，以滿足繁衍的欲望。進化人類學和進化美學認為，正是生存和繁衍這兩大基本欲望，培育了人類對于景觀的感知和審美^[1] ：與人類的生存欲望相關的景觀結構和元素，成為喚起崇高的刺激；與人類繁衍欲望相關的景觀，成為喚起優美的風景^[2] 。這當然是高度簡化的景觀特征與人類情感的關系模式，而景觀也因此被賦予了意義：荒原上的一棵孤樹如同大海中的一個島嶼，便是生的 希望；崖壁上的平地和山間的洞穴，承載著人類個體和群體的延續。

人類的欲望也造就了大地上的文化景觀。歷史的景觀是過往人類的欲望在大地上的烙印，現實的景觀便是當今人類的欲望在大地上的耕耘。綿延的牧場、農田及連片果園，都是人類欲望的展現，煙囪林立的工業區和不斷蔓延的城市更是人類欲望膨脹的寫照；無論是橫亙于山脊大漠之上的長城，還是穿鑿于黃河長江之間的大運河，都是人類對自然征服欲的具現；無論是凡爾賽宮園林還是頤和園，都是法國王室和中國皇家統治欲望的展現；無論是古羅馬的凱旋門，還是第三帝國的勝利林蔭道，抑或是今天泛濫于中國城市的恢弘廣場和超大尺度的景觀大道，無不是城市決策者權利欲望的流露與宣示。

欲望是無止境的，因而人類對景觀的營造或改變存在著無節制的風險，甚至會帶來破壞。從人類進化和發展的歷史來看，人類并沒有約束自我欲望的基因，卻在追求欲望滿足的過程 中不斷暴露出攫取、擴張的貪婪本性——擁有財富和權力的權貴們的宮殿和園林無限制擴大，以便收儲不斷膨脹和更新的欲望。技術進步和工業化大生產在滿足資本家的財富野心的同時，也讓更多的人在欲望的驅使下，試圖更高效地攫取自然資源：農田、工廠和城市因此不斷蔓延，農藥、化肥因此被無節制地使用。這一切都致使人類唯一的家園面臨巨大危機：氣候變化、洪澇頻發、海平面上升，大地景觀正在經歷劇變，人類或將自身埋葬在欲望的深淵之中。如圣雄甘地所言：“地球上提供給我們的物質財富足以滿足每個人的需求，但不足以滿足每個人的貪欲?！?nbsp;^[3]

幸好，欲望是可以和自然和諧共生的。當最基本的生理和安全需求得到保障以后，人類可以通過合理利用自然景觀的服務，而不是一味消耗自然資產，來滿足其他更高層次的需求。為了滿足對認同和歸屬感的欲望，人們可以開采大量的石材，用盡人力物力，來建造高聳入云的紀念碑和宏大的廟宇，也可以在村口種植一片風水林，立一根木柱，如同早年漢族先民在跨越千山萬水，從戰亂的中原大地來到南方山林中，在陌生的土地上尋求安身立命之所時所做的那樣。而當他們在曠野上播下一粒種子、栽下一棵樹苗時，他們便在自然中留下了印記，這些生命不僅將成為他們與這方土地連結的象征，也將塑造其生于斯、長于斯的后代們的歸屬與認同。為了實現自我價值，人們可以像愚公移山那樣叩石墾壤，也可以在崖壁上用礦物顏料描繪秀美山川、奔騰的野馬和舞動的戀人——這便是藝術。對景觀的藝術性想象和再現，包括景觀的設計和創作，都可以最大限度地滿足人類的欲望：縹緲的海上仙山和高峻的昆侖仙境，都是人們對死亡的恐懼和對長生不老渴望的表達；陶淵明所描繪的武陵秘境是對安寧與和諧社會的期盼的流露；《溪山行旅圖》和網師園則承載了人們對遠離塵世、遁跡山水之間的自由生活的向往。

正因為如此，人類高層次的欲望可以在不破壞自然的前提下得到最大滿足，而這正是現代生態科學意義上的生態系統服務，即景觀設計學中所稱的“景觀服務”。

_{以下為文章英文版本} 

_{引用格式及所在主題刊詳細信息見文末} 

DESIRES AND LANDSCAPES

^{Professor of College of Architecture and Landscape, Peking University; Member of the American Academy of Arts and Sciences}

^{Landscape nourishes not only human’s body and mind, but also human desires, from survival and physiological needs, to the sense of belonging and identity, and the self-actualization, all of which arise from landscapes.}

From the first day of standing on the ground with both feet—instead of arboreal inhabitation—human beings, driven by the desire for survival, hunted herbivores around the edge of grasslands and forests while protecting themselves from beasts hidden in the tall grass; they also learned to make best use of natural environment, knowing the uses and dangers of terrains and landforms, the rocks in the wilderness, and plants and wild animals, and to use body senses to find companions and safe places for inhabitation and reproduction. Evolutionary Anthropology and Evolutionary Aesthetics hold that human’s inherent desires for survival and reproduction shape our perception and aesthetics of landscapes^[1] : The landscape structures and elements related to survival are the stimuli to sublimity, while those related to reproduction provoke the desire for beauty^[2] . This is of course an extremely simplified interpretation on the relationship between landscapes and human emotions, where the landscape is meaningful: a lone tree on the barren, as “an island in the sea,” means the hope of life, and the flat ground on cliffs and the caves in the mountains symbolize the birth and reproduction of human beings.

Desire is endless. Therefore, human’s unrestrained creation or alteration might cause irreversible damages on natural landscapes. The history of human evolution and development tells us that inherently human beings do not constrain their desires; rather, human beings’ greed keeps increasing in the process of satisfying desires. The wealthy and the powerful expand their palaces and gardens unlimitedly for new desires. Technological advance and large-scale industrial production not only satisfy capitalists’ growing desires for wealth, but also accelerate the exploitation on natural resources, resulting in continuous sprawls of farmlands, factories, and cities, and the reckless use of chemical pesticides and fertilizers. All of these have caused the earth, the only homeland of mankind, to face severe crises such as climate change, frequent floods, rising sea levels, etc., and the landscape is undergoing dramatic changes—human beings may bury ourselves in the abyss of desire. As what Mahatma Gandhi once warned, “There is enough on earth for everybody’s need, but not for everyone’s greed.”^[3]

Fortunately, human desires can harmonize with nature. When the primary physiological and safety needs are met, humans can wisely utilize the services of natural landscapes—instead of immoderately consuming natural resources—to satisfy our higher-level needs. For the identity and the sense of belonging, humans build towering monuments and grand temples by extensively mining stones, which exhaust manpower and materials. Alternatively and wisely, this desire can be realized by simply planting a Fengshui forest, or erecting a wooden pillar at the gateway of the village where we live, just like what the early Han ancestors did when they fled from the war-torn Central Plains to the hilly and forested southern region. The seed they sowed, or the sapling they planted have linked them with the new land and the nature, and further become symbols of homeland to their descendants. For the self-actualization, one can move away hills by removing or flattening rocks and cliffs, or regard them as prototypes for art creation by depicting beautiful natural sceneries, galloping wild horses, and dancing lovers on with mineral pigments—this is art. The art of imagination and reproduction of landscapes, including the landscape design and landscape creation, can satisfy human desires in the greatest sense. In Chinese culture, such creations include the fairy tales of the misty Mount Penglai in the sea and the majestic Kunlun wonderland in the mountain, both expressing the fear for death and the desire for immortality; the Land of Peach Blossoms described by Tao Yuanming, representing an ideal society of harmony, tranquility, and peace; and the painting Travelers among Mountains and Streams , as well as the Master of the Nets Garden exactly illustrating the expectation of free life in nature away from the mortal world.

In this sense, human’s high-level desires can help achieve the greatest satisfaction without destroying nature. This is precisely the ecosystem services in modern Ecology Sciences, or the landscape services in Landscape Architecture.

^{參考引用 / Source:}