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《景觀設計學》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

出版時間：

2018年12月

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俞孔堅?“綠水青山就是金山銀山”的邏輯——《景觀設計學》2018年第6期“主編寄語”

The Logic of “lucid Waters and Lush Mountains are Invaluable Assets”, By Yu Kongjian

十年前的春節，我與龐偉、李迪華及家眷，三家人一同驅車從廣西桂林出發，沿都柳江直至湖南長沙。沿途山水風景綺麗，鄉土文化斑斕，如若闖入“桃花源”。“再過幾年這些都會不復存在了。”龐偉與我如此私語。在途經廣西陽朔時，我讀到了國父孫中山先生的一篇美文—《實行三民主義及開發陽朔富源》。那是先生在北伐途中，于1921年11月29日在陽朔縣高等小學堂操場舉行的歡迎大會上發表的演講。文中指出，實現三民主義有兩條途徑，一是“普及教育，提倡科學，宣傳三民主義，使人人皆知國為民有”^[1]；另一途徑則是發展經濟，“使國民有強大之財富。開發財富，莫如振興各種實業。即將陽朔一縣而論，萬山環繞，遍地膏腴，無知識者以為土瘠民貧，難與為治，不知奇峰聳峙之高山，皆石灰巖層之蓄積，可以燒石灰，可以燒水門汀。石灰為農業之肥料，亦為工業品，水門汀為化學發明之建筑材料，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，悉屬廢物，自我觀之，陽朔遍地皆黃金也。”^[1]孫先生的兩大策略在當時都是救民族于危亡的醒世之語，振聾發聵。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代的發展，人們今天對于“金山銀山”認知的進步。顯然，從當今火熱的旅游形勢和生態文明理念來看，把石灰巖峰林燒成石灰賣掉，換成黃金，絕不是富國富民的上策。偉人的認識尚且如此受限于時代，更何況縣府官僚及蕓蕓眾生呢？因此，遍布中國大好河山的許多“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，事關國家乃至整個人類的可持續發展。

“綠水青山就是金山銀山”是人類審美觀與價值觀的回歸，也是人性的回歸。其內在邏輯就是生態系統與景觀、生態與美、美與藝術、藝術與經濟、經濟與生態、生態系統服務與自然資源等概念之間的邏輯關系。

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

在自給自足的傳統農耕時代，生態與經濟、生態與美、富足與美仍可被視為是統一而非對立的層面，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，這便是曾經經濟富足與社會和諧的評價標準，也是遠方的詩意和美景。生態、富足、和諧及美是一回事，人類在設計和創造生態的同時，就是在設計健康的生態系統，也就是在設計美的形式與事物。然而，若用現代經濟學中的交易和貨幣為標準進行衡量，那么桃花源式的經濟近乎于零。

當第一罐可樂被帶到桃花源時，“經濟”便產生了，生態、富足、和諧與美的統一便開始被打破—其注定要被顛覆性地打破。人類的物欲以技術和權力為通道無限膨脹，對貨幣占有量的追求使景觀或生態系統被當作資源來開發，在這種認知下，石灰巖峰林無非是石灰礦而已。至此，為美而創造的藝術以及為經濟而創造的技術南轅北轍，這導致了前者的空洞和虛偽，以及后者的丑陋和污染。這種生態與經濟的割裂、生態與美的分離，以及藝術與經濟之間關系的扭曲，便是工業文明和資本主義經濟帶給我們的副作用，它們注定要在新的文明中消亡。

如果說貧窮曾經被當作我們毀掉綠水青山的理由，那么今天這個理由已然不成立，價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”是對工業文明副作用的控訴與變革的呼號。它要求我們用生態系統服務的標準來認識和評價景觀和生態系統，而非用資源的概念來衡量其價值。生態系統服務是社會和自然、城市與鄉村之間的紐帶，也是新時代生態經濟的衡量指標，它可以實現擁有富足生態系統服務的“欠發達地區”人群與“經濟富足”但生態服務匱乏的人群之間的經濟交易，共同實現人們對美好生活的向往。物欲是人類難以改變的天性，但以擁有什么為榮，卻是一個文化的概念，其在不同的社會中有著不同的定義。因此，如何使“綠水青山就是金山銀山”成為現實，有兩個方法：其一，普及教育，以使每個社會成員都認識到人類只有一個地球，擁有健康的地球生態，能夠享受自然提供的生態系統服務，便是財富；其二，實踐與行動，用生態文明的理念和生態美的價值觀保護、修復被工業文明毀掉的家園，調和藝術與技術，創造健康的生態和豐滿的美麗，這便是當代景觀設計學的核心所在。

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 “lucid 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 “lucid 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 “lucid 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.}