HarmonywiththeLivingEarth(带翻译).doc

(完整版)HarmonywiththeLivingEarth(带翻译)
Harmony with the Living Earth
与地球和谐共处

We are the victims of our own building. We are trapped, body and soul, in the mechanistic surroundings we have constructed about ourselves。 Somewhere in the complex process of evolving our living spaces, cities， and roadways, we have become so absorbed in the power of machines, so absorbed in the pursuit of new techniques of building， so absorbed with new materials the we have neglected our human needs。 Our own deepest instincts are violated。 Our basic human desires remain unsatisfied。 Divorced from our natural habitat, we have almost forgotten the glow and exuberance of being healthy animals and feeling fully alive.
我们是自身建设的受害者。我们的身与灵都被困在了自己建造的机械环境中。在生活空间、城市和道路逐步发展的复杂进程中，我们太过于依赖机械的力量,太过于追求新的建造技术和新的材料,以至于反而忽视了人的需求.这种最深处的本能被违反了。最基本的人类欲望也得不到满足.远离了自然生境的我们几乎忘却了作为一种健康的动物感受生命意义时的那种活力与激情。
Many contemporary ailments-—our hypertensions and neuroses ——are no more than the physical evidence of rebellion against our physical surroundings and frustration at the widening gap between the environment we yearn for and the stifling, artificial one we planners have so far contrived.
这一时代的许多疾病,譬如高血压和神经衰弱，正是我们的身体反抗外界环境的表现，而我们所渴望的的环境与我们作为规划师规划的那种沉闷的人工环境之间不断增大的裂痕也令人沮丧。
Life itself is dictated by our moment-by—moment adjustment to our environment. Just as the bacterial culture in the petri dish must have its scientifically compounded medium for optimum development and the potted geranium cutting its proper and controlled conditions of growth to produce a thriving plant， so we——as complicated, hypersensitive human organisms——must have for our optimum development a highly specialized milieu。 It is baffling that the nature of this ecological framework has been so little explored。 Volumes have been written on the conditions under which rare types of orchids may best be grown; numerous manuals can be found on the proper raising and care of guinea pigs, white rats， goldfish, and parakeets, but little has been written about the nature of the physical environment best suited to human culture。 Here is a challenging field of research.
生活取决于我们每时每刻对环境的适应.就像培养皿中培养的细菌，必须具备科学的复合介质才能促进其繁殖；亦或是盆栽的天竺葵扦插条，也必须在适合的、可控的条件下才能生长茂盛。我们作为复杂且高度敏感的人类有机体，也必须有适合我们发展的高度专业化环境。令人费解的是,这种生态框架的本质却很少被人探寻。有关于稀有兰花在什么环境下生长最好的研究写了一卷又一卷，介绍如何正确的饲养几内亚的猪、白老鼠、金鱼以及长尾小鹦鹉的手册更是数不胜数。然而却几乎没有一本书来介绍什么样的物质环境最适合人类发展。这是一块非常具有挑战性的研究领域。
The naturalist tells us that if a fox or a rabbit is snared in a field and then kept in a cage, the animal’s clear eyes will soon become dull, its coat will lose its luster, and its spirit will flag。 So it is with humans too long or too far removed from nature。 For we are， first of all, animals. We are creatures of the meadow， the forest ,the sea, and the plain. We are born with a love of fresh air in our lungs, dry paths under our feet， and the penetrating heat of the sun on our skin。 We are born with a love for the feel and smell of rich, warm earth, the taste and sparkle of clear water, the refreshing coolness of foliage overhead, and the spacious blue dome of the sky。 Deep down inside we have for these things——a longing, a desire sometimes compelling， sometimes quiescent but always it is there。
自然博物学家告诉我们，如果狐狸或兔子被捕以后关在笼子里,他们清澈的眼睛很快会变得灰暗，皮毛会失去光泽，精神也会萎靡不振.人类远离大自然也会如此，因为人类首先是一种动物。我们是草地、森林、海洋还有平原的动物.我们在出生之时,肺里就充满了爱的新鲜空气，脚下踏着干燥的小路，阳光普照于我们的肌肤之上.我们天性有爱，那是一种感受大地的富饶温暖的爱,那是一种品味清澈水源的爱，那是一种对头顶的枝叶带来的丝丝凉爽的爱,那是一种对广阔的蓝色苍穹的爱。我们内心深处的这这些渴望，有时是明显的，有时又是含蓄的，但是它总是一直在那里。
It has been proposed by many sages that, other things being equal， the happiest person is one who lives in closest, fullest harmony with nature。 It might then be reasoned： why not restore humans to the woods？ Let them have their water and earth and sky, and plenty of it。 But is the primeval forest-preserved, untouched, or simulated—-our ideal environment? Hardly. For the story of the human race is the story of an unending struggle to ameliorate the forces of nature. Gradually, laboriously, we have improved our shelters, secured a more sustained and varied supply of food， and extended control over the elements to improve our way of living。
许多圣人都谈到：在其他条件都相同的情况下，最开心的人是那些最能与自然和谐共处之人。按照这种说法，为何不使人类回归自然？让他们拥有充沛的水源、土地和天空呢.但是这种原始的、未经开发的森林保护地会是我们理想的生存环境吗？很难这么说。因为人类的历史就是一部通过无休止的斗争来改善自然的历史。在经历了一个逐步的、充满艰辛的过程之后,我们改善了我们的住所，获得了源源不断的、各式各样的食物供给，也通过增强对其他事物的控制力改进了我们生活的方式。
What alternatives, then, are left？ Is it possible that we can devise a wholly artificial environment in which to better fulfill our potential and more happily work out our destiny? This prospect seems extremely doubtful. A perceptive analysis of our most successful ventures in planning would reveal that we have effected the greatest improvements not by striving to subjugate nature wholly, not by ignoring the natural conditioning or by the thoughtless replacement of the natural features， contours， and covers with our constructions， but rather by consciously seeking a harmonious integration。 This can be achieved by modulating ground and structural forms with those of nature, by bringing hills， ravines， sunlight, water， plants， and air into our areas of planning concentration， and by thoughtfully and sympathetically spacing our structures among the hills, along the rivers and valleys, and out into the landscape。
还有其他的选择吗？我们有可能通过创造一个完全人工的环境来更好的满足我们的潜在需求和掌控我们的命运吗?这种前景令人质疑。通过深入分析那些最成功的规划，可以看出：我们的成功之处在于有意识的寻求一种和谐的整体而不是粗暴的征服自然，不是忽略自然条件，也不是武断的用人工建筑掩盖自然特征和外观.而这种和谐是通过调整土地和结构形式以适应自然，是通过将丘陵，沟壑，阳光，水，植物，空气引入集中规划区域,是通过将构筑物间筑于群山之间,河流和山谷沿线以及风景之中来完成的.
We are perhaps unique among the animal in our yearning for order and beauty。 It is doubtful whether any other animal enjoys a “view”， contemplates the magnificence of a venerable oak, or delights in tracing the undulations of a shoreline. We instinctively seek harmony； we are repelled by disorder， friction， ugliness, and the illogical. Can we be content while our towns and cities are still oriented to crowded streets rather than to open parks? While highways slice through our communities？ While freight trucks rumble past our churches and our homes？ Can we be satisfied while our children on their way to school must cross and recross murderous traffic ways？ While traffic itself must jam in and out of the city， morning and evening, through clogged and noisy valley floors, although these valley routes should， by all rights， be green free—flowing parkways leading into spacious settlements and the open countryside beyond。
就我们对秩序和美丽的渴望来看,我们可能是动物中独一无二的。是否有其他动物能够欣赏风光,对古老橡树带来的壮观景致产生思考，或者喜欢追逐海水的潮起潮落，这是令人怀疑的.我们本能的寻求和谐，并对混乱、丑陋和毫无逻辑避之不及。当我们的乡村与城市被拥挤的街道而非开放性的公园占据，我们会感到满意吗？当高速公路穿越我们的社区，我们会感到满意吗？当我们的孩子在上学时需要来回穿过危险的交通道路，我们会感到满意吗？从早到晚，来往的车辆在这个堵塞且嘈杂的、高楼林立的城市山谷中川流不息，虽然这条山谷的路线本应是绿意怅然、畅行无阻的景观道路，而周边尽是宽敞的社区和开阔的乡间景色的。
We of contemporary times must face this disturbing fact： our urban, suburban, and rural diagrams are for the most part ill—conceived。 Our community and highway patterns bear little logical relationship to one another and to our topographical， climatological， physiological, and ecological base。 We have grown, and often continue to grow， piecemeal, haphazardly， without reason. We are dissatisfied and puzzled. We are frustrated. Somewhere in the planning process we have failed.
我们这一时代的人必须直面这个令人不安的事实，即:我们的城市、城郊甚至于农村地区的规划在很大程度上都是考虑欠周的.我们的社区与高速公路二者之间几乎没有任何逻辑关系，并且这二者的规划与相关的地形学、气象学、生理学、生态学基础亦无联系.我们已经长大，并将继续成长，逐步的、无规则的，无任何理由。我们并不满足,而且迷惑.我们感到沮丧。规划过程中的某些部分，我们确实失败了。
Sound planning, we can learn from observation， is not achieved problem by problem or site by site. Masterful planning examines each project in the light of an inspired and inspiring vision, solves each problem as a part of a total and compelling concept which， upon consideration, should be self-evident. Stated simply， a central objective of all physical planning is to create a more salubrious living environment——a more secure， effective， pleasant, rewarding way of life。 Clearly， if we are the products of environment as well as of heredity， the nature of this environment must be a vital concern。 Ideally it will be one in which tensions and frictions have been in the main eliminated, where we can achieve our full potential， and where， as the planners of old Peking envisioned, man can live and grow and develop“in harmony with nature， God， and with his fellow man."
一个我们能够通过观察来学习的合理规划,并不是靠着对逐个问题或者场所的解决来完成的。这样巧妙的规划能够根据一种具有启发性的和鼓舞人心的愿景来检验每一个项目，也能够把每一个问题作为一种整体且合理的概念中的一部分来予以解决。简而言之，所有物质规划的中心目标都是创造一个更加有益健康的生活环境——一种更安全、更有效、更愉悦、更有益的生活方式。很显然，如果我们是环境与遗传共同作用下的产物，那么这种环境的性质就必然是关键性的问题.而这种理想化的环境正是：那种能够消除我们的大部分紧张与摩擦的环境，那种能够使我们的潜能全部发挥的环境，那种如古代北京的规划师所构想的,人们可以在“与自然、神以及其他同伴和谐共处" 中生存和发展的环境。
Such an environment can never be created whole； once created, it could never be maintained in static form. By its very definition it must be dynamic and expanding， changing as our requirements change. It will never， in all probability, be achieved. But striving toward the creation of this ideal environment must be, in all landscape design， at once the major problem, the science ， and the goal.
这样的环境永远也不可能被完全创造出来，即便创造出来了，也不可能以一种稳固的形式永存。根据它的定义，它必须是动态的、扩展的，随我们的要求的变化而变化。它多半永远也不可能完成。但是在所有的园林设计中，创造这样一个理想环境，必定成为一个重要的问题，一门科学以及一个目标.
All planning must， by reason, meet the measure of our physical dimensions。 It must meet the rest of our senses： sight, taste, hearing, scent， and touch。 It must also consider our habits, responses, and impulses. Yet it is not enough to satisfy the instincts of the physical animal alone. One must satisfy also the broader requirements of the complete being.
根据推理，所有的规划都必须符合我们的身体尺度。它必须满足我们在感觉上，比如视觉、味觉、听觉、嗅觉和触觉上的需求.它还必须仔细考虑我们的习惯、反馈和冲动。然而，只满足这些动物的生理本能也是不够的,它还必须满足我们作为一个完整个体的更多需求。
As planners, we deal not only with areas, spaces， and materials， not only with instincts and feeling， but also with ideas， the must fulfill hopes and yearnings. By empathetic planning, one may be brought to one’s knees in an attitude of prayer， or urged to march， or even elevated to a high plane of idealism。 It is not enough to accommodate. Good design must delight and inspire。
作为一名规划师，我们不单单要和场所、空间、材料打交道，也不单单要考虑到人的本能和感受，更要具有能够实现人们的希望和渴望的观念。带有感情色彩的规划可以使人如祈祷般的虔诚，或者充满了前进的斗志,或者甚至被提升到了理想主义的境界。因此,仅仅适应（满足需求)是不够的，好的设计应当让人愉悦和激发人们的灵感。
Aristotle， in teaching the art and science of persuasion, held that to appeal to any person an orator must first understand and know that person. He described in detail the characteristics of men and women of various ages， stations, and circumstances and proposed that not only each person but also the characteristics of each person be considered and addressed. A planner must also know and understand。 Planning in all ages has been an attempt to improve the human condition。 It has not only mirrored but actively shaped our thinking and civilization.
亚里士多德在教授说服力的艺术和科学之时，认为一个演讲者要想吸引某一个人必须首先对这个人进行了解和熟悉.他在仔细的描述了不同年龄、地位、环境的男人和女人的特征之后提出,应该对每一个人的各种特征,而不仅仅是人的个体进行考虑。一个规划者也必须知道和熟悉这一点。各个时期的规划都是一种试图改善人们生存条件的尝试。它不仅能够反映、而且还积极的影响着我们的思想和文明。
With our prodigious store of knowledge, we have it within our power to create on this earth a veritable garden paradise. But we are failing. And we will fail as long as our plans are conceived in heavy—handed violation of nature and nature’s principles. The most significant feature of our current society is not the scale of our developments but rather our utter distain of nature and our seeming contempt for topography， topsoil, air currents， water sheds, and our forests and vegetal mantle。 We think with our bulldozers， plan with our 30 yard carryalls。 Thousands upon thousands of acres of well-watered, wooded, rolling ground are being blithely plowed under and leveled for roads, homesites， shopping centers， and factories. Small wonder that so many of our cities are （climatologically speaking) barren deserts of asphalt, masonry， glass, and steel。
我们拥有着巨大的知识储备，在能力范围之内我们能够创造一个名符其实的地球的花园天堂。但是我们却失败了。并且只要我们的规划是严重违背了自然以及自然规律的，我们还将继续失败.我们当前社会的最重要特征不是我们的发展规模，而是我们对于自然的极度不屑和对地形、表层土、气流、水流和森林和植物覆盖等条件的不尊重。我们通过我们的推土机来思考,并通过我们30码的铲运机来规划。成千上万的亩水源充沛、森林繁茂、地形起伏的土地被不假思索的夷为平地用以建造道路、住所、购物中心和工厂。难怪我们如此多的城市（从气候学上讲)都成为了充斥着沥青、砖石、玻璃和钢铁的不毛之地.
For the moment， it seems， we have lost touch. Perhaps, before we can progress, we must look back。 We must regain the old instincts， relearn the old truths. We must return to the fundamental wisdom of the gopher building a home and village and the beaver engineering a dam. We must apply the planning approach of the farmer working from day to day in the fields, fully aware of nature’s forces， forms, and features， respecting and responding to them, adapting them to a purpose。 We must develop a deeper understanding of our physical and spiritual ties to the earth。 We must rediscover nature.
这一刻意味着我们已经丧失了触觉.也许我们在前行之前，有必要回望过去.我们必须重新获得那种古时的本能，重新学习过去的真理。我们必须回归到那种囊地鼠建造住所和海狸建造大坝的最基础的智慧中去。我们必须学习那些农民们日复一日在田间工作的规划方式,即充分的认识到大自然力量、形式和特征,尊重和回应它们,并使它们适应人类的目的。我们需要更深的去理解我们的身心与地球之间的联系。我们需要重新认识自然。