刊首語

韓鋒

文化景觀議題自20世紀(jì)80年代起在國際上備受關(guān)注，目前在風(fēng)景園林、遺產(chǎn)保護(hù)、人居環(huán)境等領(lǐng)域，文化景觀所帶來的 “自然與文化”議題，占據(jù)了國際前沿理論和實踐的重要部分。文化景觀的探討從地理學(xué)擴展到哲學(xué)、社會學(xué)、政治經(jīng)濟(jì)學(xué)和自然科學(xué)等多個學(xué)科，從認(rèn)識論、社會經(jīng)濟(jì)與公平、環(huán)境倫理與正義、政治意識形態(tài)，以及生物文化多樣性等多重角度，深度探究景觀現(xiàn)象背后的驅(qū)動力，理解景觀意義的建構(gòu)過程，倡導(dǎo)以價值為導(dǎo)向的景觀創(chuàng)造、閱讀和保護(hù)方法。

任何景觀都不是憑空產(chǎn)生的，而是人類認(rèn)知自然、改造自然、利用自然的結(jié)果。文化景觀所反映的人與自然之間長期而深刻的作用過程、物質(zhì)性與非物質(zhì)性的雙向建構(gòu)方式，具有強烈的地域性自然特征以及景觀設(shè)計者自身的歷史性、民族性和文化性，是特定社會經(jīng)濟(jì)組織和政治意識形態(tài)的敘述和表現(xiàn)。

文化景觀聚焦人與自然之間的深刻作用關(guān)系及作用結(jié)果，與風(fēng)景園林學(xué)科的核心內(nèi)涵高度一致。文化景觀透過景觀現(xiàn)象看本質(zhì)，基于不同文化族群的自然認(rèn)識論，在社會、政治、經(jīng)濟(jì)、環(huán)境和文化高度上，對景觀價值以及意義的建構(gòu)進(jìn)行深度解剖和洞悉。文化景觀方法論，能夠幫助我們在全球化開放語境中，面對復(fù)雜多樣的景觀現(xiàn)象，保持警醒思辨的頭腦，敏銳地洞察景觀本質(zhì)。在尊重、學(xué)習(xí)其他國家不同民族歷史、社會政治背景下的景觀價值的同時，鑒別、認(rèn)知自身文化特征，在國際參照體系中確立中國文化景觀的核心價值和地位，才能在新時代的中國現(xiàn)代風(fēng)景園林一級學(xué)科體系建設(shè)中，真正實現(xiàn)中國文化自信和中華民族偉大復(fù)興的 “中國夢”，同時為全人類的生態(tài)文明、人與自然和諧棲居的偉大理想作出核心貢獻(xiàn)。

文化不是一個抽象的概念，文化滲透在社會、政治、經(jīng)濟(jì)、環(huán)境等各個領(lǐng)域，具體體現(xiàn)在決策、政策、行動和活動之中。文化景觀覆蓋自然、鄉(xiāng)村、城鎮(zhèn)全域空間，景觀的演變和發(fā)展、營建和保護(hù)始終反映著不斷演進(jìn)的社會價值觀的變化。如何自覺地意識并把握這一價值觀的變化，有賴于主動的理論思考和實踐探索。比照國際文化景觀前沿和發(fā)展趨勢，本期 “文化景觀”主題所涉及的幾個重點議題，需要引起國內(nèi)風(fēng)景園林界的進(jìn)一步深度思考，期待著學(xué)界和業(yè)界進(jìn)行更廣泛的主題討論。

首先是文化景觀理論研究。理論的高度代表著思想的深度。文化景觀之所以在國際上能夠具有持續(xù)的熱度，是因為它具有足夠的理論深度和廣度，能夠透過景觀表象，深度觸及一般性規(guī)律。例如環(huán)境哲學(xué)所提供的自然價值判斷、自然價值判斷的客觀性和主觀性，以及文化的主體性等方法，能夠非常有效地幫助我們理解美國從自然的荒野保護(hù)到文化景觀保護(hù)的價值演變歷程，理解中國風(fēng)景名勝區(qū)的核心價值，理解中西方自然保護(hù)的文化價值差異，解釋今天中國自然保護(hù)中的文化轉(zhuǎn)向。新文化地理學(xué)關(guān)于經(jīng)濟(jì)、資本的運作，則幫助我們理解資本對于鄉(xiāng)村資源、自然資源的角逐以及由此帶來的社會矛盾等現(xiàn)象。從文化哲學(xué)的視角透視中國古典園林的價值，看到的是中國文化在有限的方寸之地對時間和空間的精神性超越和超拔、個體生命與自然渾然一體的宇宙觀、鮮明的政治態(tài)度與社會擔(dān)當(dāng)，以及 “天人合一”詩意棲居的完美理想實踐。陳從周先生的百年誕辰紀(jì)念，紀(jì)念的并非是陳從周先生的園林，而是其溶于園林、溶于人生的中國文化精神。

其次，景觀是文化的棲息地。建立在不同自然觀基礎(chǔ)上的景觀，真實地記錄著不同文化族群對自然的經(jīng)驗認(rèn)知、科學(xué)認(rèn)知、文化實踐及理想追求的歷史軌跡，記錄著各地域文化族群的集合記憶及身份識別特征。景觀既是人文的，也是科學(xué)的；既是一部人類文化史，也是一部人類認(rèn)識自然的科學(xué)史，是人類社會寶貴的文化遺產(chǎn)。因此，中國什么樣的景觀應(yīng)該列入保護(hù)？其價值是什么？中國需要什么樣的保護(hù)區(qū)體系來展示中國的5 000年文明史，告訴后代我們從哪里來？我們應(yīng)該在景觀保護(hù)中扮演什么角色？我們又能以怎樣的技術(shù)和方法建構(gòu)中國景觀遺產(chǎn)的檔案庫？

再次，景觀是社會空間，體現(xiàn)社會公平性。景觀意義產(chǎn)生于社會主體對景觀的營建以及在建構(gòu)過程中的文化注入，景觀是與主體情感、記憶、信仰高度相關(guān)的社會空間，體現(xiàn)著社會對自然資源和空間資源分配的公平和公正，是社會權(quán)力分配的真實反映，具有高度的社會性。我們所說的 “鄉(xiāng)愁”不僅僅是文化記憶，更是千家萬戶的安居之地。風(fēng)景園林從業(yè)者必須具有高度的社會責(zé)任感和正義感，需要景觀倫理。

新時代的中國風(fēng)景園林需要我們積極主動地吸收和批判，在思想中前進(jìn)。傳承中國文化，走出一條通向未來，并且能夠回家的中國式道路，而我們每一個人正是歷史通向未來的一座座橋梁。

Since the 1980s, the issue of cultural landscape has attracted much attention in the world.At present, in the fields of landscape architecture, heritage protection, and human settlements, the"nature and culture" issues brought about by cultural landscapes occupy half of the international frontier theories and practices. The discussion of cultural landscape extends from geography to philosophy, sociology, political economy, natural science and many other disciplines, from epistemology, social economy and equity, environmental ethics and justice, political ideology, and bio-cultural diversity, it deeply explores the driving forces behind the landscape phenomenon,understands the construction process of landscape meaning, and advocates value-oriented methods of landscape creation, reading and protection.

No landscape is produced out of thin air, but the result of human beings recognizing nature,transforming nature, and using nature. The long-term and profound process of human and nature reflected in the cultural landscape, and the two-way construction of the material and the immaterial, the strong regional natural characteristics and the historical, national and cultural nature of the landscape authors, are the narrative and performance of socio-economic organizations and political ideology.

The cultural landscape focuses on the profound relationship between people and nature and the results, which is highly consistent with the core connotation of the landscape architecture discipline. The cultural landscape sees the essence through the phenomenon of landscape.Based on the natural epistemology of different cultural groups, it deeply dissects and understands the value of landscape and the construction of meaning at the social, political, economic,environmental and cultural levels. The cultural landscape methodology can help us to face the complex and diverse landscape phenomena in the context of globalization and openness, to keep awakened and speculative minds, and to have a keen insight into the nature of landscape. While respecting and studying the landscape values of different nationalities and social and political backgrounds in other countries, identifying and recognizing our own cultural characteristics, and establishing the core values and status of Chinese cultural landscapes in the international reference system, the self-confidence of Chinese culture and the "Chinese Dream" of the great rejuvenation of the Chinese nation can truly be realized, and at the same time the core contribution can be made to the great ideal of the whole mankind of ecological civilization and harmony between man and nature, in the construction of the first-level landscape architecture discipline system of China.

Culture is not an abstract concept. Culture is infiltrated in various fields such as society,politics, economy and environment, and is embodied in decision-making, policies, actions and activities. The cultural landscape covers the whole space of nature, villages and towns. The evolution and development, construction and protection of landscape always reflect the changing of the society's evolving values. How to consciously recognize and grasp the change of the value depends on active theoretical thinking and practical exploration. In light of the frontiers and development trends of international cultural landscapes, several key issues involved in this month's theme of cultural landscape need to be further deepened by the domestic landscape architecture community, and look forward to a broader thematic discussion between the academic community and the industry.

First of all, the study of cultural landscape theory. The height of theory represents the depth of thought. The reason why the cultural landscape can continue to be internationally high is because it has sufficient theoretical depth and breadth to reach the general laws through the appearance of landscape. For example, the methods provided by the environmental philosophy,including the natural value judgment, the objectivity and subjectivity of natural value judgment,and the subjectivity of culture, can effectively help us understand the evolution of the value of the United States from the wilderness protection of nature to the protection of cultural landscape,understand the core values of China's scenic areas, understand the cultural value differences between China and the West in natural protection, and explain the cultural turn in China's nature protection today. The new cultural geography about the operation of economy and capital helps us understand the phenomenon of capital's competition for rural resources and natural resources and the social contradictions it brings. From the perspective of cultural philosophy, we can see the value of Chinese classical gardens. We can see the spiritual transcendence and super-extraction of Chinese culture in time and space in a limited square, the cosmology of individual life and nature,the distinct political attitude and social responsibility, and the perfect ideal practice for the poetic dwelling of "unity of heaven and man". Commemorating the 100thbirthday of Mr. Chen Congzhou is not only Chen Congzhou's gardens, but also the spirit of Chinese culture in his gardens and his life.

Second, landscape is the habitat of culture. The landscapes based on different natural views truly record the historical trajectory of different cultural groups' experience, scientific cognition,cultural practice and ideal pursuit of nature, and record the collective memory and identity characteristics of cultural groups in different regions. The landscape is both human and scientific; it is not only a history of human culture, but also a scientific history of human understanding of nature and a precious cultural heritage of human society. Therefore, what kinds of landscape should China include for protection? What are their values? What kinds of protected area system should China use to showcase China's 5,000-year history of civilization and tell future generations where we come from? What role should we play in landscape protection? What kinds of techniques and methods can we use to build an archive of Chinese landscape heritage?

Once again, landscape is a social space that reflects social equity. The significance of landscape arises from the construction of landscape by the social subject's cultural input in the process of construction. Landscape is a social space highly related to the subject's emotions,memories and beliefs, reflecting the fairness and justice of the social distribution of natural and spatial resources. It is a true reflection of the distribution of social power and has a high degree of sociality. What we call "nostalgia" is not only a cultural memory, but also a place for thousands of families to live in. Landscape workers must have a high sense of social responsibility and justice,and landscape ethics.

China's landscape architecture in the new era requires all of us to actively absorb and criticize and advance in our minds. We should inherit Chinese culture and come out of a Chinese-style road to the future and also back to home, and each of us is a bridge from history to the future.