生态哲学视阈下的五台山文化景观可持续发展研究
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摘要
文化景观代表的是《保护世界文化与自然遗产公约》(下称《公约》)第一款中的“人与自然共同的作品”,阐明了其以地域为基础实施遗产生态保护的本质特征。中国的文化景观保持了一种与西方将文化与自然视为对立观点的截然不同的人文姿态,是一种反映中国“天人合一”的生态自然哲学观念的文化景观。五台山的世界遗产文化景观是中国最朴素的“天人合一”生态自然哲学思想中人与自然辩证统一的集中体现。自然因素为五台山文化景观的建立和发展提供了各种条件,物质因素和包括传统自然哲学观、宗教生态观、生态审美观等非物质因素的生态人文因素是其生态文化景观形成的内在机制。五台山不仅是客观存在的文化产物,也是一种反映生态文化动态过程的栩栩如生的生态文化景观,更是自然地貌与佛教文化完美结合的范例。
处理好人与自然的关系是可持续发展的内在要求。在当今社会,五台山文化景观所体现出的和谐共生理念,作为一种理想的生态伦理智慧,有着很强的现实指导意义。在五台山文化景观的形成过程中,“天人合一”的生态自然哲学观念起到了重要的作用。五台山文化景观中的文殊文化完美体现了中国传统的“天人合一”思想,二者的完美结合奠定了五台山文化景观的生态底蕴；而印度佛教东传后的本土化也深受“天人合一”思想的影响。五台山文化景观中体现出的生态伦理观和生态自然观,深深的影响着当地居民的生活习惯及其生态环保实践,反过来这样的生态环保实践又进一步成为实现五台山文化景观遗产可持续发展的保障。
我国各地文化景观遗产保护面临着来自保护理念方面的差距、行政管理方面的交叉重叠、开发建设方面的破坏、社会变迁方面的挑战、生存环境方面的威胁等诸多问题。在举国上下致力落实科学发展观,建设生态文明,构建和谐社会和城市化发展进程不断加快的当下,从生态哲学的新视角和可持续发展的新理念,结合我国独特的传统文化背景进行创造性实践,走出有中国特色的文化景观遗产保护和可持续发展新路,是十分必要的。
在本文的写作过程中,笔者运用系统的研究方法,首先按照生态哲学的相关理论分别从本体论、价值观和实践观等3个层面对五台山文化景观所体现出的生态自然观、生态伦理观和生态环保实践等定性地进行了理论探讨,在此基础上结合相关理论构建了五台山生态文化景观可持续发展评价体系的基本模型,应用量化方法科学的对五台山生态文化景观可持续发展进行了测评,最后针对测评结果反映的问题,提出具体的优化策略。
基于上述思路,本论文将具体分4部分展开：
论文第一部分(即导言),主要对五台山文化景观生态可持续发展问题进行学术史的回顾,厘清文中涉及的主要概念,阐明研究对象的性质、研究的价值和意义,提出合理的研究方法,为研究的深入开展奠定理论基础。
论文第二部分,包括第1、2、3章,按照生态哲学的相关理论分别从本体论、价值观和实践观等3个层面对五台山文化景观所体现出的生态自然观、生态伦理观和生态环保实践等定性地进行了理论探讨。
第1章“五台山文化景观与佛教生态自然观”,详细探讨佛教生态自然观从“依正不二”到“天人合一”的演变,阐释五台山文殊文化中所体现出的“天人合一”的生态自然哲学思想,并通过五台山文化景观的历史演进对其所蕴含的生态自然观进行历史的呈现。佛教依正不二的思想对于人类与环境的认识极为深刻,是佛教生态自然观的主体,对于当前的环境保护实践具有根本性的指导意义。佛教依正不二论与道家、儒家等中国传统的自然观——“天人合一”,有着某种共通点,都把人与自然看作一个整体。在印度佛教传入中国后的本土化过程中,以“依正不二”为主体的佛教生态自然观与中国古代传统的“天人合一”的自然观思想结合了起来,形成了富有中国特色的生态自然思想,并对中国古代文化景观的发展产生了深远影响。在五台山生态文化景观的形成过程中,这种生态自然哲学观念发挥了重要的作用。五台山生态文化景观中的文殊文化完美体现了中国传统的“天人合一”思想,二者的完美结合奠定了五台山生态文化景观的底蕴。
第2章“五台山文化景观与佛教生态伦理观”,进一步系统的阐述五台山佛教生态伦理中的缘起论、尊重生命的慈悲观、和谐共生观等思想是“天人合一”的生态自然观的形成基础。自东晋以来,五台山地区的佛事日盛,频频出现高僧大德弘法利生,历代帝皇多来此崇佛建寺,不仅使五台山成为众多佛教徒向往的地方,也使其成为一处独具特色的生态文化景观。俗语有云,“自古名山僧占多”,五台山地区因佛教而扬名天下,佛教也因五台山而得到发展。五台山清净的自然环境,为佛教徒的修行提供了适宜的场所；多处奇异的自然景观,契合了佛教教义中的种种神化传说。不仅如此,在五台山佛教生态伦理思想的指导下,五台山的僧众和信众均十分重视生态自然环境的保护,充分体现出佛教生态文化对五台山生态自然环境的重要影响。
第3章“五台山文化景观与佛教生态环保实践”,从五台山佛教的生活方式、生产方式、文化教育功能等3方面具体论述五台山文化景观与佛教生态环保实践之间的互动。生态环保实践主要包括生产方式、生活方式、生态环保意识的宣传教育等3方面的内容。五台山佛教生态文化通过前两章论述的生态自然观和生态伦理观对五台山地区的自然环境间接地产生了影响,其主要体现形式即五台山佛教众僧和信众的生态环保实践。
论文的第三部分(即第4、5章)在第二部分的定性分析基础上,结合相关理论构建了五台山生态文化景观可持续发展评价体系的基本模型,应用量化方法科学的对五台山生态文化景观可持续发展进行了测评。
第4章“五台山生态文化景观可持续发展评价体系的构建”,根据五台山生态文化景观的特性及各影响因素间的关系,结合五台山佛教生态哲学观的相关要求,本章提出了以生态驱动发展因素和生态持续发展因素2大类型为基础,以生态资源、科技支撑设施、生态景观管理、生态环境、生态社会和生态文化为6大评价目标,共包含目标层、类型层、指标层以及因子层41项评价因子构成的指标体系的基本理论模型,采用层次分析法(AHP法)和德尔菲法确定了评价指标的权重与定性评价指标,确定了文化景观生态可持续发展的综合评价方法及分级标准,从而为综合评价五台山文化景观的生态可持续发展水平奠定了坚实的理论基础。
第5章“五台山生态文化景观可持续发展水平评估”应用五台山生态文化景观可持续发展评价体系对世界文化景观遗产五台山的生态可持续发展状况进行评估。在梳理清楚五台山生态文化景观的现实状况后,我们应用第4章建立的评价指标体系对五台山生态文化景观的可持续发展水平进行了把脉问诊,按照之前提出的综合评价步骤进行了全面深入的评估,得出了最终的定量性评价结论。量化评估结果表明,五台山生态文化景观的生态资源和生态文化处于可持续发展状态,生态科技支撑和生态环境处于基本可持续发展状态,而生态景观管理和生态社会处于初步可持续发展状态。
论文的第四部分(即第6章)是对五台山生态文化景观可持续发展的优化对策的研究。针对量化评价结论,结合科技与社会、生态哲学等学科的相关理论和山西省省委、省政府提出的加快资源型经济转型综合配套改革试验区建设的重要要求,提出推进五台山生态文化景观可持续发展的目标定位和基本原则。根据提出的合理化目标和原则,结合笔者实地调研的成果,提出了7条优化建议,其中前5条分别对应的是第5章第一节所作的现状分析,后2条则是从宏观上提升五台山文化景观可持续发展的必然路径。
结束语部分对五台山佛教生态自然观与可持续发展、五台山佛教生态伦理观与可持续发展等相关理论问题作了总结性思考,全面概括和总结了五台山文化景观所内蕴的生态哲学观,多角度论述了世界生态文化景观遗产的可持续发展评价指标体系在理论上的高度的合理性和在实践领域的广泛的适用性,以及优化策略的可行性和预期成效,对今后的研究进行了展望。
The cultural landscape represents "the combined works of nature and human, and areas including archaeological sites which are of outstanding universal value from the historical, aesthetic, ethnological or anthropological point of view", which is listed in Article1of Convention Concerning the Protection of the World Cultural and Natural Heritage (abbreviated as the Convention). It clarifies the essential characteristics of implementing the heritage protection which takes various geographical areas as basic. The cultural landscape in China keeps a humanistic attitude that is different from the West's cultural attitude seeing culture and nature as two controdictory parts, and is a kind of cultural landscape that reflects Chineses philosophical view of "the harmony between man and nature". Mount Wutai, the world heritage cultural landscape, is the concentrated reflection of China's most simple ecological philosophy view of "the harmony between human and nature" that embodies the dialectical unity of human and nature. Natural factors have provided all sorts of conditions for the establishment and development of Mount Wutai's cultural landscape. The material factors and its couterpart, non-material factors (also called human factors, including traditional philosophy, religion, aesthetics, political outlook etc.) are the internal mechanism of the formation of its cultural landscapes. Mount Wutai is not only the objective reality of cultural products, but also a reflection of the dynamic process of the lifelike cultural landscape. Futhermore, it is an example of the perfect combination of natural landscape and Buddhist culture.
Dealing with the relationship between human and nature is the inherent requirement of the sustainable development theory. As an ideal eco-ethical wisdom, the concept of harmonious coexistence, reflected in Mount Wutai's cultural landscape, has a strong practical significance in today's society."The harmony between the heaven and human", the ecological concept of natural philosophy, played an important role in the formation process of Mount Wutai's cultural landscape. The Monju culture in Mount Wutai's cultural landscape perfectly embodied the traditional Chinese thinking,"the harmony between the heaven and human". The perfect combination of the two has laid an ecological heritage of Mount Wutai's cultural landscape. And the localization of India Buddhism in China has been deeply affected by the thought of "the harmony between the heaven and human". The ecological ethics and ecological view of nature reflected in Mount Wutai's cultural landscape, deeply affect the local residents'habits, customs, and eco-practices. In turn, this eco-practice can further eco-sustainable development protection of Mount Wutai's cultural landscape heritage.
Cultural landscape heritages across the country is facing lots of chanllenges, from the gaps of protection ideas, the overlapping of administrative management, the destruction during the development and construction of scenic, the challenges of the social change, to the survival threats from the environmental problems. Under the background that the whole country is committed to implementing the scientific concept of development, constructing an ecological civilization, building a harmonious society and accelerating the process of urbanization, it is very necessary to undertake the practice creatively combining with our unique traditional cultural background, and to explore a new road of the protection and sustainable development of the cultural landscape heritage with Chinese characteristics, from the new ecological perspectives and ideas of philosophy of sustainable development.
In the process of writing this thesis, the author used the systematic research methods. He separately studied the ecological view of nature, the ecological ethics, and the practice of eco-qualitative embodied in Mount Wutai's cultural landscape in accordance with the ontology, values, and view of practice of ecological philosophy. On this basis, the author, combined with related theories, initially established the first China-based evaluation index system of the sustainable development level of world cultural landscape heritages. And then he applied it to analyzing and evaluating the sustainable development level of Mount Wutai's world cultural landscape heritage. In the end of the thesis, he gave advices on the optimization strategies according to the results above.
Based on the thinking discussed above, the thesis can be divided into four parts, which include the introduction, systematic discussion of six chapters, and the concluding remarks.
The first part of the thesis (viz."the introduction part"), has reviewed the relevant academic history, clarifed the important concepts that are related to the main topic of the thesis, elucidated the nature of the object, the value and significance of the study, proposed a reasonable research method, the theoretical basis to carry out research to lay the theoretical foundation for the deepening of the study carried out.
The second part(including Chapter1, Chapter2, and Chapter3), separately studied the ecological view of nature, the ecological ethics, and the practice of eco-qualitative embodied in Mount Wutai's cultural landscape in accordance with the ontology, values, and view of practice of ecological philosophy.
Chapter1,"Cultural landscape of Mount Wutai and Buddhist ecological view of nature", explored in detail the evolution of the Buddhist ecological view of nature from " Yizhengbuer" to "the harmony between the heaven and human", interpreted the natural philosophy of "the harmony between the heaven and human" reflected in Mount Wutai's Monju culture, and presented the ecological view of nature by the historical evolution of Mount Wutai's cultural landscape. The Buddhist idea of "Yizhengbuer", the main Buddhist ecological view of nature, is very profound in the understanding of the relationship between human and environment. It has a fundamental significance for the current practice of environmental protection. There is some common ground between the Buddhist idea of "Yizhengbuer", Taoism, Confucianism and other traditional Chinese view of nature, the harmony between the heaven and human. They all regarded man and nature as a whole. In the localization of India Buddhism in China, the main Buddhist ecological view of nature(" Yizhengbuer"), has combined with the traditional Chinese view of nature("the harmony between the heaven and human"), witnessed the formation of the natural ecological ideological rich in Chinese characteristics, and had a profound influence on the development of Chinese ancient cultural landscape. This ecological concept of natural philosophy played an important role in the formation process of Mount Wutai's cultural landscape. The Monju culture in Mount Wutai's cultural landscape perfectly embodied the traditional Chinese thinking,"the harmony between the heaven and human". The perfect combination of the two has laid an ecological heritage of Mount Wutai's cultural landscape.
Chapter2,"Cultural landscape of Mount Wutai and the Buddhist ecological ethics", further systematic proved that Mount Wutai's Buddhism ecological ethics (such as theory of origin, mercy view, and harmonious coexistence concept) is the basis of the formation of the ecological view of nature,"the harmony between the heaven and human". Since the Eastern Jin Dynasty, Mount Wutai region witnessed an increasing prevalence of Buddhist ceremonies, senior monks promote Buddhism benefit and living beings very frequently, emperor of different dynasty all came here to worshipping Buddhism and building temples.All this deeds not only make the Mount Wutai a place many Buddhists longing for, and also make it an unique ecological cultural landscape. As the saying goes,"Since ancient times, most famous mountains were occupied by monks". Mount Wutai is famous of Buddhism. And Buddhism was also developed due to Mount Wutai. The clean natural environment of Mount Wutai makes it a suitable place for Buddhist practice. Many exotic natural landscapes fit all the Buddhist teachings deified legend. Moreover, under the guidance of Mount Wutai's Buddhist thought of ecological ethics, the monks and worshipers are attached great importance to ecological protection of the natural environment, which fully reflects the important influence of the ecological culture of Buddhism to Mount Wutai's ecological natural environment.
Chapter3,"Cultural landscape of Mount Wutai and Buddhist environmental practices", specifically addressed the interaction between the Mount Wutai's Cultural Landscape and Buddhist ecological environmental practices from Mount Wutai's Buddhist way of life, mode of production, cultural and educational function. The ecological environmental practices include the contents of the mode of production, lifestyle, and eco-consciousness publicity education. Through the discussion of ecological view of nature and ecological ethics in the first two chapters, the natural environment of Mount Wutai region were affected indirectly by Mount Wutai's Buddhism ecological culture, which is mainly reflected in the eco-friendly practice of Buddhist monks and worshipers.
The third part of the thesis, including Chapter4and Chapter5, is based on the qualitative analysis, which have been done in the first three chapters. The author, combined with related theories, initially established the first China-based evaluation index system of the sustainable development level of world cultural landscape heritages. And then he applied it to analyzing and evaluating the sustainable development level of Mount Wutai's world cultural landscape heritage.
Chapter4,"the building of the evaluation system of the sustainable development of ecological and cultural landscape of Mount Wutai", is the theoretical exploration of the evaluation system of the sustainable development of Mount Wutai's cultural landscape. According to the features of Mountain Wutai's cultural landscape and the relationship between various influencing factors, combined with the relevant requirements of Buddhism ecological philosophy of Mountain Wutai, the author built the index system frame of cultural landscape's sustainable development which is based on two major types of development factors: the ecological driving factor and the ecological sustainable factor; has six assessment objectives:ecological resources, technical supporting facilities, ecological landscape management, ecological environment, ecological society and ecological culture; contains target layer, type layer, index layer and factor layer, which have41evaluation factors. And then he used the analytic hierarchy process (AHP method) and the Delphi method to determine the weights of evaluation indicators, qualitatively the nature of evaluation index, the comprehensive evaluation methods of ecological sustainable development and its grading standards, so as to lay a solid theoretical basis for the comprehensive evaluation of the ecological sustainable development of Mount Wutai's world cultural landscape heritage.
Chapter5,"the evaluation of the sustainable development of ecological and cultural landscape of Mount Wutai", can be divided into two sections which were the status of cultural landscape's ecological sustainable development and the practical application of the evaluation index system. In the first section, the author specifically analyzed the current situation of the sustainable development of Mount Wutai's world cultural landscape heritage from six aspects (viz. ecological resources, ecological culture, ecological environment, technical supporting facilities, and ecological society) and provided the application of the evaluation system with a sufficient factual basis. After clearly sorting out the status quo of Mount Wutai's cultural landscape, in Section2, he used the evaluation index system established in Chapter4to diagnose its sustainable development. To come to the end of the quantitative evaluation findings, the evaluation process consists of five steps, that is, to establish the judgement matrix, to calculate eigenvector W and maximum eigenvalue λmax, to sort the levels and check the consistency, to be rated by experts, and to analyze the evaluation results. The empirical study results show that the ecological resources and culture of Mount Wutai's cultural landscape are in the state of sustainable development, its technical supporting facilities and ecological environment are in the state of elementary sustainable development, and its ecological landscape management and ecological society are in the state of preliminary sustainable developmen.
The fourth part of the thesis (viz. Chapter6) is an research of the optimization of the sustainable development level of Mountain Wutai's cultural landscape. In connection with quantitative evaluation findings, combining the theories of STS, ecological philosophy and other related disciplines, according to Shanxi provincial government's important instructions of speeding up the construction of the economic transformation of resources-based synthetical reform testing district, the author has brought forword to the aims and basic principles of promoting the sustainable development of the cultural landscape of Mount WuTai. And taking these aims and principles as a basis, combining with the results of field research, in allusion to the problems that were found out in the evaluation results of Chapter5, the author holded that in the future sustainable development of Mount WuTai's world cultural landscape heritage, the local administrative authority should intensify research on and properly handle the game relationship between the protection and exploition of cultural landscape. He proposed seven strategies to fully optimize the sustainable development quality of Mount WuTai's world cultural landscape heritaget, which are strengthening resources conservation measures, promoting continuious healthy development of Mount Wutai; deeply excavating culture connotation, comprehensively upgrading landscape taste; strengthen ecological and environmental governance, perfecting environmental protection mechanism; agressively promoting projects construction, constantly enhancing technical supporting ability; comprehensively promote eco-social construction, working hardly to build eco-community; vigorously optimizing management mechanism, stimulating development vigor of the landscape; increasing policies support dynamics, adhering to standardized management service.
In conclusion part, the author made concluding thinking of related theoretical issues, such as Mount WuTai's Buddhism ecological view of nature and sustainable development, Mount WuTai's Buddhism ecological ethics and sustainable development, comprehensively overviewed and summarized of the intrinsic ecological philosophy of Mount WuTai's Cultural Landscape. He also discussed the evaluation index system of the sustainable development of world cultural landscape heritage's high degree of theoretical rationality and extensive applicability in practical field in different ways. And then, he analyzed the feasibility and anticipated the results of the optimization strategies. In the end, the future study research activities were conceived.
处理好人与自然的关系是可持续发展的内在要求。在当今社会,五台山文化景观所体现出的和谐共生理念,作为一种理想的生态伦理智慧,有着很强的现实指导意义。在五台山文化景观的形成过程中,“天人合一”的生态自然哲学观念起到了重要的作用。五台山文化景观中的文殊文化完美体现了中国传统的“天人合一”思想,二者的完美结合奠定了五台山文化景观的生态底蕴；而印度佛教东传后的本土化也深受“天人合一”思想的影响。五台山文化景观中体现出的生态伦理观和生态自然观,深深的影响着当地居民的生活习惯及其生态环保实践,反过来这样的生态环保实践又进一步成为实现五台山文化景观遗产可持续发展的保障。
我国各地文化景观遗产保护面临着来自保护理念方面的差距、行政管理方面的交叉重叠、开发建设方面的破坏、社会变迁方面的挑战、生存环境方面的威胁等诸多问题。在举国上下致力落实科学发展观,建设生态文明,构建和谐社会和城市化发展进程不断加快的当下,从生态哲学的新视角和可持续发展的新理念,结合我国独特的传统文化背景进行创造性实践,走出有中国特色的文化景观遗产保护和可持续发展新路,是十分必要的。
在本文的写作过程中,笔者运用系统的研究方法,首先按照生态哲学的相关理论分别从本体论、价值观和实践观等3个层面对五台山文化景观所体现出的生态自然观、生态伦理观和生态环保实践等定性地进行了理论探讨,在此基础上结合相关理论构建了五台山生态文化景观可持续发展评价体系的基本模型,应用量化方法科学的对五台山生态文化景观可持续发展进行了测评,最后针对测评结果反映的问题,提出具体的优化策略。
基于上述思路,本论文将具体分4部分展开：
论文第一部分(即导言),主要对五台山文化景观生态可持续发展问题进行学术史的回顾,厘清文中涉及的主要概念,阐明研究对象的性质、研究的价值和意义,提出合理的研究方法,为研究的深入开展奠定理论基础。
论文第二部分,包括第1、2、3章,按照生态哲学的相关理论分别从本体论、价值观和实践观等3个层面对五台山文化景观所体现出的生态自然观、生态伦理观和生态环保实践等定性地进行了理论探讨。
第1章“五台山文化景观与佛教生态自然观”,详细探讨佛教生态自然观从“依正不二”到“天人合一”的演变,阐释五台山文殊文化中所体现出的“天人合一”的生态自然哲学思想,并通过五台山文化景观的历史演进对其所蕴含的生态自然观进行历史的呈现。佛教依正不二的思想对于人类与环境的认识极为深刻,是佛教生态自然观的主体,对于当前的环境保护实践具有根本性的指导意义。佛教依正不二论与道家、儒家等中国传统的自然观——“天人合一”,有着某种共通点,都把人与自然看作一个整体。在印度佛教传入中国后的本土化过程中,以“依正不二”为主体的佛教生态自然观与中国古代传统的“天人合一”的自然观思想结合了起来,形成了富有中国特色的生态自然思想,并对中国古代文化景观的发展产生了深远影响。在五台山生态文化景观的形成过程中,这种生态自然哲学观念发挥了重要的作用。五台山生态文化景观中的文殊文化完美体现了中国传统的“天人合一”思想,二者的完美结合奠定了五台山生态文化景观的底蕴。
第2章“五台山文化景观与佛教生态伦理观”,进一步系统的阐述五台山佛教生态伦理中的缘起论、尊重生命的慈悲观、和谐共生观等思想是“天人合一”的生态自然观的形成基础。自东晋以来,五台山地区的佛事日盛,频频出现高僧大德弘法利生,历代帝皇多来此崇佛建寺,不仅使五台山成为众多佛教徒向往的地方,也使其成为一处独具特色的生态文化景观。俗语有云,“自古名山僧占多”,五台山地区因佛教而扬名天下,佛教也因五台山而得到发展。五台山清净的自然环境,为佛教徒的修行提供了适宜的场所；多处奇异的自然景观,契合了佛教教义中的种种神化传说。不仅如此,在五台山佛教生态伦理思想的指导下,五台山的僧众和信众均十分重视生态自然环境的保护,充分体现出佛教生态文化对五台山生态自然环境的重要影响。
第3章“五台山文化景观与佛教生态环保实践”,从五台山佛教的生活方式、生产方式、文化教育功能等3方面具体论述五台山文化景观与佛教生态环保实践之间的互动。生态环保实践主要包括生产方式、生活方式、生态环保意识的宣传教育等3方面的内容。五台山佛教生态文化通过前两章论述的生态自然观和生态伦理观对五台山地区的自然环境间接地产生了影响,其主要体现形式即五台山佛教众僧和信众的生态环保实践。
论文的第三部分(即第4、5章)在第二部分的定性分析基础上,结合相关理论构建了五台山生态文化景观可持续发展评价体系的基本模型,应用量化方法科学的对五台山生态文化景观可持续发展进行了测评。
第4章“五台山生态文化景观可持续发展评价体系的构建”,根据五台山生态文化景观的特性及各影响因素间的关系,结合五台山佛教生态哲学观的相关要求,本章提出了以生态驱动发展因素和生态持续发展因素2大类型为基础,以生态资源、科技支撑设施、生态景观管理、生态环境、生态社会和生态文化为6大评价目标,共包含目标层、类型层、指标层以及因子层41项评价因子构成的指标体系的基本理论模型,采用层次分析法(AHP法)和德尔菲法确定了评价指标的权重与定性评价指标,确定了文化景观生态可持续发展的综合评价方法及分级标准,从而为综合评价五台山文化景观的生态可持续发展水平奠定了坚实的理论基础。
第5章“五台山生态文化景观可持续发展水平评估”应用五台山生态文化景观可持续发展评价体系对世界文化景观遗产五台山的生态可持续发展状况进行评估。在梳理清楚五台山生态文化景观的现实状况后,我们应用第4章建立的评价指标体系对五台山生态文化景观的可持续发展水平进行了把脉问诊,按照之前提出的综合评价步骤进行了全面深入的评估,得出了最终的定量性评价结论。量化评估结果表明,五台山生态文化景观的生态资源和生态文化处于可持续发展状态,生态科技支撑和生态环境处于基本可持续发展状态,而生态景观管理和生态社会处于初步可持续发展状态。
论文的第四部分(即第6章)是对五台山生态文化景观可持续发展的优化对策的研究。针对量化评价结论,结合科技与社会、生态哲学等学科的相关理论和山西省省委、省政府提出的加快资源型经济转型综合配套改革试验区建设的重要要求,提出推进五台山生态文化景观可持续发展的目标定位和基本原则。根据提出的合理化目标和原则,结合笔者实地调研的成果,提出了7条优化建议,其中前5条分别对应的是第5章第一节所作的现状分析,后2条则是从宏观上提升五台山文化景观可持续发展的必然路径。
结束语部分对五台山佛教生态自然观与可持续发展、五台山佛教生态伦理观与可持续发展等相关理论问题作了总结性思考,全面概括和总结了五台山文化景观所内蕴的生态哲学观,多角度论述了世界生态文化景观遗产的可持续发展评价指标体系在理论上的高度的合理性和在实践领域的广泛的适用性,以及优化策略的可行性和预期成效,对今后的研究进行了展望。
The cultural landscape represents "the combined works of nature and human, and areas including archaeological sites which are of outstanding universal value from the historical, aesthetic, ethnological or anthropological point of view", which is listed in Article1of Convention Concerning the Protection of the World Cultural and Natural Heritage (abbreviated as the Convention). It clarifies the essential characteristics of implementing the heritage protection which takes various geographical areas as basic. The cultural landscape in China keeps a humanistic attitude that is different from the West's cultural attitude seeing culture and nature as two controdictory parts, and is a kind of cultural landscape that reflects Chineses philosophical view of "the harmony between man and nature". Mount Wutai, the world heritage cultural landscape, is the concentrated reflection of China's most simple ecological philosophy view of "the harmony between human and nature" that embodies the dialectical unity of human and nature. Natural factors have provided all sorts of conditions for the establishment and development of Mount Wutai's cultural landscape. The material factors and its couterpart, non-material factors (also called human factors, including traditional philosophy, religion, aesthetics, political outlook etc.) are the internal mechanism of the formation of its cultural landscapes. Mount Wutai is not only the objective reality of cultural products, but also a reflection of the dynamic process of the lifelike cultural landscape. Futhermore, it is an example of the perfect combination of natural landscape and Buddhist culture.
Dealing with the relationship between human and nature is the inherent requirement of the sustainable development theory. As an ideal eco-ethical wisdom, the concept of harmonious coexistence, reflected in Mount Wutai's cultural landscape, has a strong practical significance in today's society."The harmony between the heaven and human", the ecological concept of natural philosophy, played an important role in the formation process of Mount Wutai's cultural landscape. The Monju culture in Mount Wutai's cultural landscape perfectly embodied the traditional Chinese thinking,"the harmony between the heaven and human". The perfect combination of the two has laid an ecological heritage of Mount Wutai's cultural landscape. And the localization of India Buddhism in China has been deeply affected by the thought of "the harmony between the heaven and human". The ecological ethics and ecological view of nature reflected in Mount Wutai's cultural landscape, deeply affect the local residents'habits, customs, and eco-practices. In turn, this eco-practice can further eco-sustainable development protection of Mount Wutai's cultural landscape heritage.
Cultural landscape heritages across the country is facing lots of chanllenges, from the gaps of protection ideas, the overlapping of administrative management, the destruction during the development and construction of scenic, the challenges of the social change, to the survival threats from the environmental problems. Under the background that the whole country is committed to implementing the scientific concept of development, constructing an ecological civilization, building a harmonious society and accelerating the process of urbanization, it is very necessary to undertake the practice creatively combining with our unique traditional cultural background, and to explore a new road of the protection and sustainable development of the cultural landscape heritage with Chinese characteristics, from the new ecological perspectives and ideas of philosophy of sustainable development.
In the process of writing this thesis, the author used the systematic research methods. He separately studied the ecological view of nature, the ecological ethics, and the practice of eco-qualitative embodied in Mount Wutai's cultural landscape in accordance with the ontology, values, and view of practice of ecological philosophy. On this basis, the author, combined with related theories, initially established the first China-based evaluation index system of the sustainable development level of world cultural landscape heritages. And then he applied it to analyzing and evaluating the sustainable development level of Mount Wutai's world cultural landscape heritage. In the end of the thesis, he gave advices on the optimization strategies according to the results above.
Based on the thinking discussed above, the thesis can be divided into four parts, which include the introduction, systematic discussion of six chapters, and the concluding remarks.
The first part of the thesis (viz."the introduction part"), has reviewed the relevant academic history, clarifed the important concepts that are related to the main topic of the thesis, elucidated the nature of the object, the value and significance of the study, proposed a reasonable research method, the theoretical basis to carry out research to lay the theoretical foundation for the deepening of the study carried out.
The second part(including Chapter1, Chapter2, and Chapter3), separately studied the ecological view of nature, the ecological ethics, and the practice of eco-qualitative embodied in Mount Wutai's cultural landscape in accordance with the ontology, values, and view of practice of ecological philosophy.
Chapter1,"Cultural landscape of Mount Wutai and Buddhist ecological view of nature", explored in detail the evolution of the Buddhist ecological view of nature from " Yizhengbuer" to "the harmony between the heaven and human", interpreted the natural philosophy of "the harmony between the heaven and human" reflected in Mount Wutai's Monju culture, and presented the ecological view of nature by the historical evolution of Mount Wutai's cultural landscape. The Buddhist idea of "Yizhengbuer", the main Buddhist ecological view of nature, is very profound in the understanding of the relationship between human and environment. It has a fundamental significance for the current practice of environmental protection. There is some common ground between the Buddhist idea of "Yizhengbuer", Taoism, Confucianism and other traditional Chinese view of nature, the harmony between the heaven and human. They all regarded man and nature as a whole. In the localization of India Buddhism in China, the main Buddhist ecological view of nature(" Yizhengbuer"), has combined with the traditional Chinese view of nature("the harmony between the heaven and human"), witnessed the formation of the natural ecological ideological rich in Chinese characteristics, and had a profound influence on the development of Chinese ancient cultural landscape. This ecological concept of natural philosophy played an important role in the formation process of Mount Wutai's cultural landscape. The Monju culture in Mount Wutai's cultural landscape perfectly embodied the traditional Chinese thinking,"the harmony between the heaven and human". The perfect combination of the two has laid an ecological heritage of Mount Wutai's cultural landscape.
Chapter2,"Cultural landscape of Mount Wutai and the Buddhist ecological ethics", further systematic proved that Mount Wutai's Buddhism ecological ethics (such as theory of origin, mercy view, and harmonious coexistence concept) is the basis of the formation of the ecological view of nature,"the harmony between the heaven and human". Since the Eastern Jin Dynasty, Mount Wutai region witnessed an increasing prevalence of Buddhist ceremonies, senior monks promote Buddhism benefit and living beings very frequently, emperor of different dynasty all came here to worshipping Buddhism and building temples.All this deeds not only make the Mount Wutai a place many Buddhists longing for, and also make it an unique ecological cultural landscape. As the saying goes,"Since ancient times, most famous mountains were occupied by monks". Mount Wutai is famous of Buddhism. And Buddhism was also developed due to Mount Wutai. The clean natural environment of Mount Wutai makes it a suitable place for Buddhist practice. Many exotic natural landscapes fit all the Buddhist teachings deified legend. Moreover, under the guidance of Mount Wutai's Buddhist thought of ecological ethics, the monks and worshipers are attached great importance to ecological protection of the natural environment, which fully reflects the important influence of the ecological culture of Buddhism to Mount Wutai's ecological natural environment.
Chapter3,"Cultural landscape of Mount Wutai and Buddhist environmental practices", specifically addressed the interaction between the Mount Wutai's Cultural Landscape and Buddhist ecological environmental practices from Mount Wutai's Buddhist way of life, mode of production, cultural and educational function. The ecological environmental practices include the contents of the mode of production, lifestyle, and eco-consciousness publicity education. Through the discussion of ecological view of nature and ecological ethics in the first two chapters, the natural environment of Mount Wutai region were affected indirectly by Mount Wutai's Buddhism ecological culture, which is mainly reflected in the eco-friendly practice of Buddhist monks and worshipers.
The third part of the thesis, including Chapter4and Chapter5, is based on the qualitative analysis, which have been done in the first three chapters. The author, combined with related theories, initially established the first China-based evaluation index system of the sustainable development level of world cultural landscape heritages. And then he applied it to analyzing and evaluating the sustainable development level of Mount Wutai's world cultural landscape heritage.
Chapter4,"the building of the evaluation system of the sustainable development of ecological and cultural landscape of Mount Wutai", is the theoretical exploration of the evaluation system of the sustainable development of Mount Wutai's cultural landscape. According to the features of Mountain Wutai's cultural landscape and the relationship between various influencing factors, combined with the relevant requirements of Buddhism ecological philosophy of Mountain Wutai, the author built the index system frame of cultural landscape's sustainable development which is based on two major types of development factors: the ecological driving factor and the ecological sustainable factor; has six assessment objectives:ecological resources, technical supporting facilities, ecological landscape management, ecological environment, ecological society and ecological culture; contains target layer, type layer, index layer and factor layer, which have41evaluation factors. And then he used the analytic hierarchy process (AHP method) and the Delphi method to determine the weights of evaluation indicators, qualitatively the nature of evaluation index, the comprehensive evaluation methods of ecological sustainable development and its grading standards, so as to lay a solid theoretical basis for the comprehensive evaluation of the ecological sustainable development of Mount Wutai's world cultural landscape heritage.
Chapter5,"the evaluation of the sustainable development of ecological and cultural landscape of Mount Wutai", can be divided into two sections which were the status of cultural landscape's ecological sustainable development and the practical application of the evaluation index system. In the first section, the author specifically analyzed the current situation of the sustainable development of Mount Wutai's world cultural landscape heritage from six aspects (viz. ecological resources, ecological culture, ecological environment, technical supporting facilities, and ecological society) and provided the application of the evaluation system with a sufficient factual basis. After clearly sorting out the status quo of Mount Wutai's cultural landscape, in Section2, he used the evaluation index system established in Chapter4to diagnose its sustainable development. To come to the end of the quantitative evaluation findings, the evaluation process consists of five steps, that is, to establish the judgement matrix, to calculate eigenvector W and maximum eigenvalue λmax, to sort the levels and check the consistency, to be rated by experts, and to analyze the evaluation results. The empirical study results show that the ecological resources and culture of Mount Wutai's cultural landscape are in the state of sustainable development, its technical supporting facilities and ecological environment are in the state of elementary sustainable development, and its ecological landscape management and ecological society are in the state of preliminary sustainable developmen.
The fourth part of the thesis (viz. Chapter6) is an research of the optimization of the sustainable development level of Mountain Wutai's cultural landscape. In connection with quantitative evaluation findings, combining the theories of STS, ecological philosophy and other related disciplines, according to Shanxi provincial government's important instructions of speeding up the construction of the economic transformation of resources-based synthetical reform testing district, the author has brought forword to the aims and basic principles of promoting the sustainable development of the cultural landscape of Mount WuTai. And taking these aims and principles as a basis, combining with the results of field research, in allusion to the problems that were found out in the evaluation results of Chapter5, the author holded that in the future sustainable development of Mount WuTai's world cultural landscape heritage, the local administrative authority should intensify research on and properly handle the game relationship between the protection and exploition of cultural landscape. He proposed seven strategies to fully optimize the sustainable development quality of Mount WuTai's world cultural landscape heritaget, which are strengthening resources conservation measures, promoting continuious healthy development of Mount Wutai; deeply excavating culture connotation, comprehensively upgrading landscape taste; strengthen ecological and environmental governance, perfecting environmental protection mechanism; agressively promoting projects construction, constantly enhancing technical supporting ability; comprehensively promote eco-social construction, working hardly to build eco-community; vigorously optimizing management mechanism, stimulating development vigor of the landscape; increasing policies support dynamics, adhering to standardized management service.
In conclusion part, the author made concluding thinking of related theoretical issues, such as Mount WuTai's Buddhism ecological view of nature and sustainable development, Mount WuTai's Buddhism ecological ethics and sustainable development, comprehensively overviewed and summarized of the intrinsic ecological philosophy of Mount WuTai's Cultural Landscape. He also discussed the evaluation index system of the sustainable development of world cultural landscape heritage's high degree of theoretical rationality and extensive applicability in practical field in different ways. And then, he analyzed the feasibility and anticipated the results of the optimization strategies. In the end, the future study research activities were conceived.
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