【正文】 希臘人現(xiàn)象他們的民用建筑和寺廟的形式是不同的。從外表來看是樸實無華的。任何一種形式、空間、建筑物的設(shè)計都表達和適 應(yīng)了它的使用價值。明智的希臘人理解并深信功能物品實用性與美觀性相統(tǒng)一的原則 (看一看我們的城市，房屋、汽車和其他人工制品，多數(shù)當(dāng)代的美國人都不懂得這個道理 )。 consequently, he is conducted to his god or his ancestral tomb, not by ravines of stone, between faultless smooth walls, but by friendly Nature herself. Nowhere else has the landscape bee so genuinely the material of the architecture”. To the Chinese, the temple is not a selfcontained building but rather a templegarden, in which ground forms, water, plants, and stones are as important as gates, walls, and structures. Gardening is intuitive. It is the architecture of the landscape that explains the building architecture. To understand our American planning we must know that although the way was the prime symbol of the Egyptians, the body or form that of the classical age, and peoplenature that of the orient, we inherit from northern Europe, as the prime symbol of our culture, the notion of endless space. Planned in this endless space, embracing it, and interrelated with it, we must contrive our own form world. 11 We must understand, too, that at the moment our society is hellbent on an exuberant experimental binge. We are slightly tipsy with our heady new technology. We are reappraising and experimenting with all facets of our life. We are young and eager, and we are fired with the frontier spirit. If we seem to others (and something even to ourselves) to have much energy but little direction, it is perhaps that as yet we have no cohesive directional philosophy of our own to serve us as a guide. 2. A new planning order Our country has passed, or perhaps is still passing, through a pioneering stage. Until very recently, one of our rugged freedoms has been our freedom to do with our land whatever we might wish. In the exercise of this dubious right we have voraciously exploited our natural wealth and ravished the land. We have reduced millions upon millions of acres of forested watershed to eroded gullies and ruin. We have gouged enormous tracts of fertile land into barren wastes in our stripmining operations. We have watched billions of cubic yards of rich topsoil wash out, irretrievably, to the sea. We have grossly polluted our streams and rivers with sewage and industrial waste. We have plundered our natural environment to a degree unprecedented in other civilizations. We have erred, and grievously. Now, late but at last, we have e to recognize the error of our ways. In seeking to curb the waste and destruction, our present planning philosophy has been mainly one of restriction and prohibition. It has been, to a large degree, negative. No doubt such constraints have been helpful, but they are not enough. It is high time now that we reappraise our whole physical planning process, so that we may devise a positive approach more in keeping with our new understanding of land use. Unless or until our exploding population growth is checked, more and ever more construction is inevitable. We can no longer, however, allow the uncontrolled development of our prime remaining natural or agricultural lands. We must first explore and maximize the possibilities of renewal and redevelopment. We must reclaim, redefine, reuse, and often reshape our obsolescent or depleted urban, suburban, and rural properties. We can and must create a whole new reformed landscape within the grand topographical framework of protected mountain slopes, river basins, shores, desert, forest, and farmland. In our planning and replanning, we must preserve intact such significant natural areas as are necessary to protect our watersheds and maintain or water table, to conserve our forests and mineral reserves, to check erosion, to stabilize and ameliorate our climate, to provide sufficient areas for recreation and for wildlife sanctuary, and to protect sites of notable scenic or ecological value. Such holdings might best be purchased and administered by the appropriate federal, state, or local agencies or conservancy groups. 12 中文翻譯 學(xué)號： 04061106 姓名：夏雪春 為任何一種文化的人民做設(shè)計，甚至于了解他們最簡單的生活樣式和藝術(shù)形式，都必須首先理解他們的潛在信仰。 參考文獻 [1] 郭煥成 . 黃淮海地區(qū)鄉(xiāng)村地理 [M]. 河北科學(xué)技術(shù)出版社 ,1991. [2] 肖篤寧 . 景觀生態(tài)學(xué)：理論、方法與應(yīng)用 [M].中國林業(yè)出版社 ,1991. [3]俞孔堅 .景觀：文化、生態(tài)與感知 [M].北京科學(xué)出版社 ,1998. [4] Edward A ， Cook HN ， Van Lier. Landscape Planning and Ecological Networks ［ M］ .Amsterdam： Elsevier， 1994. [5]Wolfgang， Assfalg. The optimal use of agricultural landscape［ J］ .Applied Geography and Development， 1994， 41（ 2）： 132 ～ 140. [6]William WN Luk. The Role of Town Planning in Agricultural Land Use Management，Agricultural Land Use Management in Asia［ R］ . Tokyo： APO， ～ 168. [7]Forman RTT. Some general principals of landscape ecology［ J］ .Landscape Ecology， 1996，10（ 3）： 133 ～ 142. [8]Edward A ， Cook HN ， Van Lier. Landscape Planning and Ecological Networks［ M］ .Amsterdam： Elsevier， 1994. [9]Jung keun Land Use in Korea,Rural Land Use in Asia and the Pacific［ R］ . Tokyo： APO， ～ 272. [10] Masao Tsuji. Principal and Approach on Rural Planning， Rural Land Use in Asia and the Pacific［ R］ . Tokyo： APO， ～ 124. 10 英文文獻（原稿） To plan for the people of any culture of even to understand their simplest life patterns and art forms, it is necessary first to have some prehension of their underlying the easyst life pattern and artistic shape even to the extent that prehend in the sheme of whatever culture the people up act as ， It is indispensable first possess they some embody latent belief. This may be seen in the culture of the Athenians. Philosophically the Greeks understood and believed in the truth of utility and the beauty of function (which, from a close look at our cities, homes, automobiles, and other artifacts, most presentday Americans do not). And so, for their daytoday living, they planned their streets, space