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  • 《景觀設(shè)計(jì)學(xué)》2018年第6期

    作 者：
    蓋倫·紐曼（Galen NEWMAN），黎東瑩（LI Dongying），朱芮（ZHU Rui）等
    類 別：
    景觀
    出 版 社：
    高等教育出版社有限公司
    出版時(shí)間：
    2018年12月

俞孔堅(jiān)?“綠水青山就是金山銀山”的邏輯——《景觀設(shè)計(jì)學(xué)》2018年第6期“主編寄語”

The Logic of “l(fā)ucid Waters and Lush Mountains are Invaluable Assets”, By Yu Kongjian

 

十年前的春節(jié)，我與龐偉、李迪華及家眷，三家人一同驅(qū)車從廣西桂林出發(fā)，沿都柳江直至湖南長(zhǎng)沙。沿途山水風(fēng)景綺麗，鄉(xiāng)土文化斑斕，如若闖入“桃花源”。“再過幾年這些都會(huì)不復(fù)存在了。”龐偉與我如此私語。在途經(jīng)廣西陽朔時(shí)，我讀到了國(guó)父孫中山先生的一篇美文—《實(shí)行三民主義及開發(fā)陽朔富源》。那是先生在北伐途中，于1921年11月29日在陽朔縣高等小學(xué)堂操場(chǎng)舉行的歡迎大會(huì)上發(fā)表的演講。文中指出，實(shí)現(xiàn)三民主義有兩條途徑，一是“普及教育，提倡科學(xué)，宣傳三民主義，使人人皆知國(guó)為民有”[1]；另一途徑則是發(fā)展經(jīng)濟(jì)，“使國(guó)民有強(qiáng)大之財(cái)富。開發(fā)財(cái)富，莫如振興各種實(shí)業(yè)。即將陽朔一縣而論，萬山環(huán)繞，遍地膏腴，無知識(shí)者以為土瘠民貧，難與為治，不知奇峰聳峙之高山，皆石灰?guī)r層之蓄積，可以燒石灰，可以燒水門汀。石灰為農(nóng)業(yè)之肥料，亦為工業(yè)品，水門汀為化學(xué)發(fā)明之建筑材料，可以修路，可以筑河堤，可以建極高之洋樓，可以作人造之花石。每擔(dān)石灰石可以造水門汀一桶，每桶四百斤，值銀六元。諸君以為陽朔皆不毛之石山，悉屬?gòu)U物，自我觀之，陽朔遍地皆黃金也。”[1]孫先生的兩大策略在當(dāng)時(shí)都是救民族于危亡的醒世之語，振聾發(fā)聵。其第一策至今仍令我輩心生感慨、心存敬畏；而第二策卻讓我看到了隨著時(shí)代的發(fā)展，人們今天對(duì)于“金山銀山”認(rèn)知的進(jìn)步。顯然，從當(dāng)今火熱的旅游形勢(shì)和生態(tài)文明理念來看，把石灰?guī)r峰林燒成石灰賣掉，換成黃金，絕不是富國(guó)富民的上策。偉人的認(rèn)識(shí)尚且如此受限于時(shí)代，更何況縣府官僚及蕓蕓眾生呢？因此，遍布中國(guó)大好河山的許多“綠水青山”就是這樣被誤解為“金山銀山”的。所以，如何突破時(shí)代和短期利益的局限，深刻理解“綠水青山就是金山銀山”的邏輯，事關(guān)國(guó)家乃至整個(gè)人類的可持續(xù)發(fā)展。

“綠水青山就是金山銀山”是人類審美觀與價(jià)值觀的回歸，也是人性的回歸。其內(nèi)在邏輯就是生態(tài)系統(tǒng)與景觀、生態(tài)與美、美與藝術(shù)、藝術(shù)與經(jīng)濟(jì)、經(jīng)濟(jì)與生態(tài)、生態(tài)系統(tǒng)服務(wù)與自然資源等概念之間的邏輯關(guān)系。

從唯物論和進(jìn)化論的角度出發(fā)，人類的審美能力來源于人在大地景觀和生態(tài)系統(tǒng)中的經(jīng)驗(yàn)遺傳。例如，杰伊·阿普爾頓的《景觀體驗(yàn)》以及愛德華·O·威爾遜的《親生命性》都揭示了人類無論是對(duì)景觀空間美的體驗(yàn)，還是對(duì)生物個(gè)體美的體驗(yàn)，莫不來源于其作為一個(gè)物種的生存經(jīng)驗(yàn)，而這些經(jīng)驗(yàn)具有審美和情感發(fā)育的意義。

在自給自足的傳統(tǒng)農(nóng)耕時(shí)代，生態(tài)與經(jīng)濟(jì)、生態(tài)與美、富足與美仍可被視為是統(tǒng)一而非對(duì)立的層面，因此才有了阡陌縱橫、良田美池、魚塘桑竹之屬、屋舍儼然的桃花源之美，這便是曾經(jīng)經(jīng)濟(jì)富足與社會(huì)和諧的評(píng)價(jià)標(biāo)準(zhǔn)，也是遠(yuǎn)方的詩意和美景。生態(tài)、富足、和諧及美是一回事，人類在設(shè)計(jì)和創(chuàng)造生態(tài)的同時(shí)，就是在設(shè)計(jì)健康的生態(tài)系統(tǒng)，也就是在設(shè)計(jì)美的形式與事物。然而，若用現(xiàn)代經(jīng)濟(jì)學(xué)中的交易和貨幣為標(biāo)準(zhǔn)進(jìn)行衡量，那么桃花源式的經(jīng)濟(jì)近乎于零。

當(dāng)?shù)谝还蘅蓸繁粠У教一ㄔ磿r(shí)，“經(jīng)濟(jì)”便產(chǎn)生了，生態(tài)、富足、和諧與美的統(tǒng)一便開始被打破—其注定要被顛覆性地打破。人類的物欲以技術(shù)和權(quán)力為通道無限膨脹，對(duì)貨幣占有量的追求使景觀或生態(tài)系統(tǒng)被當(dāng)作資源來開發(fā)，在這種認(rèn)知下，石灰?guī)r峰林無非是石灰礦而已。至此，為美而創(chuàng)造的藝術(shù)以及為經(jīng)濟(jì)而創(chuàng)造的技術(shù)南轅北轍，這導(dǎo)致了前者的空洞和虛偽，以及后者的丑陋和污染。這種生態(tài)與經(jīng)濟(jì)的割裂、生態(tài)與美的分離，以及藝術(shù)與經(jīng)濟(jì)之間關(guān)系的扭曲，便是工業(yè)文明和資本主義經(jīng)濟(jì)帶給我們的副作用，它們注定要在新的文明中消亡。

如果說貧窮曾經(jīng)被當(dāng)作我們毀掉綠水青山的理由，那么今天這個(gè)理由已然不成立，價(jià)值觀和審美觀的缺陷才是如今丑陋、污染，以及貧瘠大地的根源。“綠水青山就是金山銀山”是對(duì)工業(yè)文明副作用的控訴與變革的呼號(hào)。它要求我們用生態(tài)系統(tǒng)服務(wù)的標(biāo)準(zhǔn)來認(rèn)識(shí)和評(píng)價(jià)景觀和生態(tài)系統(tǒng)，而非用資源的概念來衡量其價(jià)值。生態(tài)系統(tǒng)服務(wù)是社會(huì)和自然、城市與鄉(xiāng)村之間的紐帶，也是新時(shí)代生態(tài)經(jīng)濟(jì)的衡量指標(biāo)，它可以實(shí)現(xiàn)擁有富足生態(tài)系統(tǒng)服務(wù)的“欠發(fā)達(dá)地區(qū)”人群與“經(jīng)濟(jì)富足”但生態(tài)服務(wù)匱乏的人群之間的經(jīng)濟(jì)交易，共同實(shí)現(xiàn)人們對(duì)美好生活的向往。物欲是人類難以改變的天性，但以擁有什么為榮，卻是一個(gè)文化的概念，其在不同的社會(huì)中有著不同的定義。因此，如何使“綠水青山就是金山銀山”成為現(xiàn)實(shí)，有兩個(gè)方法：其一，普及教育，以使每個(gè)社會(huì)成員都認(rèn)識(shí)到人類只有一個(gè)地球，擁有健康的地球生態(tài)，能夠享受自然提供的生態(tài)系統(tǒng)服務(wù)，便是財(cái)富；其二，實(shí)踐與行動(dòng)，用生態(tài)文明的理念和生態(tài)美的價(jià)值觀保護(hù)、修復(fù)被工業(yè)文明毀掉的家園，調(diào)和藝術(shù)與技術(shù)，創(chuàng)造健康的生態(tài)和豐滿的美麗，這便是當(dāng)代景觀設(shè)計(jì)學(xué)的核心所在。

During the Spring Festival ten years ago, the three families — Pang Wei, Li Dihua and myself — drove along the Duliujiang River from Guilin, Guangxi, to Changsha, Hu’nan. The beautiful scenery and the gorgeous local culture along the way made us feel like it was the “Peach Blossom Spring.” “In a few years, all of this will no longer exist.” Pang Wei whispered to me. When we were passing through Yangshuo, Guangxi, I read a beautiful article, Implementing the Three People’s Principles and Developing Resources of Yangshuo, by the founding father of our nation, Mr. Sun Yat-sen. It was Mr. Sun’s speech at the Yangshuo County Higher Elementary School on November 29, 1921 on his way of the Northern Expedition. The article pointed out that there are two ways to realize the Three People’s Principles. One is “to popularize education, advocate science, and propagandize the Three People’s Principles, so that everyone knows the country belongs to the people,” [1] and the other is to develop the economy, “revitalizing industries is an effective way to help people to build wealth. For example, Yangshuo County, it is surrounded by mountains with vast expanses of fertile lands, and those without knowledge of this place consider that it is barren land and difficult to manage. They do not know how the mountains were formed by the accumulated limestone layers, from which lime and cement could be burned. Lime is a type of agricultural fertilizer, as well as an industrial product — cement is a chemical invention that can be used for building roads, river embankments, and high-rise buildings, or making rockeries. Each carrying pole of limestone makes a bucket of cement, which weighs 200 kilograms and is worth six Silver Yuan. People may have thought that the stone mountains of Yangshuo to be waste dumps and infertile, but in my view, this place is covered by gold!”[1] Sun’s strategies enlightened and saved a nation in danger at that time. His first proposal, even today, is inspiring, but the second recognizes “invaluable assets” needed for development. Obviously, the booming tourism industry and the popularity of Ecological Civilization today suggest that the burning of limestone into cement is not the best way of enriching the country and people. In Sun’s time, the waters and mountains of China were regarded as resources to be used. However, now we must break with short-term interests and understand the waters and mountains to be “invaluable assets” to the sustainable development of China, as well as the world.

The idea that “l(fā)ucid waters and lush mountains are invaluable assets” is a return to human aesthetics and values and a return to human nature. It shares the same internal logic that exists between ecosystem and landscape, ecology and aesthetics, aesthetics and art, art and economy, economy and ecology, and ecosystem services and natural resources, etc.

Based on theories of materialism and evolutionism, human’s aesthetic ability comes from our experience with the earth’s landscape and ecosystem. Jay Appleton’s The Experience of Landscape and Edward O. Wilson’s Biophilia reveal that the aesthetic experience of a landscape and of an individual derives from the human experience, which is closely tied with one’s aesthetics and emotional development.

In the traditional farming era, ecology and economy, ecology and aesthetics, and abundance and aesthetics were unified. Thus, there arose a type of beauty called Peach Blossom Spring, where there were flat and wide lands with well-arranged houses, rich fields, beautiful ponds, mulberries, and bamboos. This was once the standard for economic prosperity, social harmony, and the beautiful scenery of poetry. Here, ecology, abundance, harmony, and beauty were the same. When people created ecological systems, they were designing a healthy ecosystem and beautiful forms. However, with modern economics, the economy is the baseline, the gross domestic product (GDP) is the baseline, and transactions and currencies are the baselines.

When the first can of coke was brought to the Peach Blossom Spring, the unification of ecology, abundance, harmony, and beauty was broken. Human desire for ownership infinitely expands by means of technology and power. Economic pursuits make landscapes and ecosystems exploited resources. Limestone mountains become nothing more than limestone mines. Art created for aesthetics and technology created for economics are divorcing that leads to the hollowness and hypocrisy of the former and the ugliness and pollution of the latter. The separation of ecology and economy, the isolation of ecology and aesthetics, and the distortion between art and economy are the side effects left by Industrial Civilization and capitalist economy. They would be reformed in the era of Ecological Civilization.

If alleviating poverty has been used as a reason to destroy the lucid waters and lush mountains, this is no longer true. Aesthetic defeats are the root of today’s ugliness, pollution, and barren lands. The idea that “l(fā)ucid waters and lush mountains are invaluable assets” is a call for revolution. We must use the standards of ecosystem services to understand and evaluate landscapes and ecosystems. Ecosystem services link society and nature, cities and villages. It is also a measurement of the ecological economy today that can be used to connect “underdeveloped areas” with rich ecosystem services and “economically abundance areas” that lack in ecological services. The desire for possession is human nature but how possession is celebrated matters cultural concepts that are defined by different societies. There are two methods for making “l(fā)ucid waters and lush mountains” a reality. First, through universal education every member of society can recognize that human beings only have one earth; having a healthy planetary ecology and enjoying the ecosystem services provided by nature is a supreme wealth. Second, practice and action through ideas of Ecological Civilization and ecological beauty can protect and repair destroyed homelands, reconcile art and technology, and create a healthy ecology and a lush beauty, which is the core task of contemporary Landscape Architecture.

Reference

[1]  Huang, Y. (Ed.) (2006). Implementing the Three People's Principles and Developing Resources of Yangshuo. Guangzhou: Guangdong People's Publishing House.

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