Author: Tang Xiaofeng Source: /data/detail.php? Id= 1046 was first published in the issue 1 1 in 2002. We say that human geography is a science that studies human behavior. But when people study people's problems, they are often divorced from humanity and constancy. In many cases operated by people; In the "research", in the "patterns" drawn by people, you and I are concepts and symbols, not you and me. People have rich emotions. Besides being applied to people, people's emotions are probably the second most used on the ground. At present, the relationship between man and land is a big topic in geography, and the utilitarian relationship between man and land (this is an ancient relationship, that is, geographical location), operational relationship (economic geography is best at it) and ecological relationship (a new environmental topic) are the key research issues. These three kinds of relations are based on rationality and have the characteristics of "not being transferred by human will". However, if everything in the environment is against people's will, and we are always moving forward against people's will, then why do we need will? There are many things in the relationship between man and land that are transferred by man's will and feelings. These are some important contents of the world we live in. Without these things, we are no different from animals. Since 1970s and 1980s, many geographers in the West have taken human will and emotion seriously, forming an academic trend, integrating the consciousness of the times and opening up a new style. In this fierce academic trend of western geography, a leading figure is actually a scrawny China person. This is Yi-Fu Tuan. In the west, China social humanities scholars are not as easy to enter the mainstream of academic theory as science and engineering scholars, for many reasons. Most social humanists in China are good at studying China, and their academic reputation comes from the study of specific problems in China. Some people in the United States say that in social humanities, it is often blacks who study black issues, women who study women's issues, and China people who study China issues. Only whites (men) study everything. This statement sounds uncomfortable, but it is close to the truth. However, it's different here in Yi-Fu Tuan. Although Yi-Fu Tuan was born in China, he studied the basic theory that runs through the whole discipline. In the field of western human geography, no matter who doesn't read Yi-Fu Tuan's book, he can't fully integrate into the academic discourse in the last decade of the 20th century. Yi-Fu Tuan/Kloc-0 was born in Tianjin in 1930 and went to Australia and the Philippines with his family. As an adult, he first studied at Oxford University, became a graduate student at Berkeley University in 195 1 and received his doctorate in 1957. Later, he taught at Indiana University, University of Chicago, University of New Mexico, University of Toronto, University of Minnesota and University of Wisconsin. Since teaching at the University of Minnesota, Yi-Fu Tuan's contribution to geography has increased dramatically, and his reputation has also increased. 1973 was awarded the geographical contribution award by association of american geographers, and 1987 was awarded the Cullum geographical medal by the American Geographical Society. 1998, Duan Yifu was invited to give a speech on "Learning Life" at Johns Hopkins University. "Academic career" is the fixed name of the honorary speech of senior college students, and only scholars who have made great contributions are invited. Only the historical geographer D. Meinig was invited before. In his speech, Yi-Fu Tuan reviewed his academic career, and especially mentioned the lasting feelings and memories brought to him by his early life in China. Yi-Fu Tuan attached importance to human nature and human feelings, saying that he studied "systematic human geography", which was the characteristic of his "geoscience". Yi-Fu Tuan's original major was geomorphology, but when he was in Berkeley, he also listened to Saul, a master of cultural geography. His own humanistic interests have always been rich. Whether facing nature or human nature, he has strong feelings. He said that he doesn't like the chaotic tropical rain forest, but the empty desert, where he can clearly observe the sun and the moon, identify the direction, look at it at a glance, and have a clear goal, comfortable and happy. Regarding this city, he felt that new york's neat checkerboard street pattern was friendly to strangers and he soon became familiar with it. In Europe, the streets in the old city smell like bullying strangers, and it takes a long time to "turn". Perhaps so, in the later study of human geography, the exertion of human emotion and mind is always the starting point for Yi-Fu Tuan to observe geographical problems. He wants to be people-oriented, but people have feelings, language and thoughts. In the tide of scientific rationality with people as the model (the quantitative revolution of logical positivism that arose in 1960s), Duan Yifu put the rich relationship between people's subjective feelings and geographical landscape in front of people, and made a very wise exposition, which attracted the attention of many scholars. Since 1970s, Yi Fu Tuan (his English name) has been very famous in the World Human Geography Forum. Of course, the emotional relationship between man and the earth is not just as simple as looking at deserts and rainforests, but as simple as personal significance. At the earliest, the emotional relationship between man and the earth has produced important civilization achievements, which we can't ignore. Humans can rationally reclaim land and plan cities, but when faced with such things as mountains, seas and deserts that cannot be recognized, shaken and manipulated, humans can only respond with emotions at first. For example, the danger of the mountain makes people feel awe at first, and on the basis of this emotion, a series of lofty thoughts and behaviors are gradually produced. Mountains are a common thing in ancient human civilization, which is even more shocking and awe-inspiring. Emotional behaviors such as feelings, expressions, sighs and sighs almost occupy the main content of "understanding" of mountain and sea geography. Looking at the ocean and sighing seems to be the only response to the sea. We can't find many ancient geographical descriptions with rational and realistic significance, but it is those perceptual descriptions and conjectures that constitute the early "knowledge" of human beings about this part of geography. From the perspective of human geography, superiority (ethnocentrism) is an initial emotion that always appears when every independently developed nation imagines other nations. Even in a country as small as Yelang, there is a primitive arrogance and superiority, similar to the superiority of the Chinese nation over barbarians and the superiority of Egyptians over people outside the Nile (Egyptians say they are not "people"). This primitive sense of superiority is the basis of the macro concept of early human geography. Because everyone has a sense of superiority, many ethnic groups (not just China people) once thought they were the center of the world. This sense of superiority will only change and disappear after being "bruised" by reality again and again. The disappearance of superiority is an emotional return, and this emotional return will really open the door for the revision of macro-human geography concepts. Otherwise, it is like the map of China scholar-officials facing Matteo Ricci. Under the control of feelings, people would rather believe rumors, "please face the facts", which is a painful thing. Yi-Fu Tuan pointed out that love and fear are the basic contents of human emotions and are transformed into various forms through culture. He wrote a book about the expression of two important themes "love" and "fear" in human geography, one is Topophelia: the study of environmental perception, attitude and values, and the other is Scenery of Fear. Among them, Love in the Land is his famous work, and this book is still a must-read for landscape majors in American universities. Topophilia is synthesized by Topo and philia, the former refers to the land and the latter refers to the preference. The corresponding word is topophobia, which means afraid place. Topophilia was not first used by Duan Yifu, but it became famous because of his detailed exposition, and became an important term in human geography and was included in the dictionary. Yi-Fu Tuan's concern about human's "hobbies" and "fears" is mainly not the joys and sorrows of the whole society's prosperity or tragedy, but the local love and fear in the streets, on campus, in daily cooking and laundry chores, and in the vagrancy of men, women and children. He said that all these constitute the content of human geography. As he advocated, he succeeded in "revealing the hidden relationship and implied meaning behind these ordinary things with fresh and powerful language". The essence of loving the land is self-love. When the place is endowed with people's feelings and values, people will "become one" with the land. "Unity" is not a natural attribute, but human nature. The so-called "harmony between man and nature" is also true, not in natural ecology, but in human morality. The burial of ancestors is the most obvious unity of man and land, so this place has the nature of "root", and children and grandchildren can kneel here affectionately. Here, emotion comes first. Geographically, if emotions are excluded, there will never be a cemetery. The emotional situation in the cemetery is complicated, which is kind to some people and frightening to others, but no matter who enters the cemetery, there will be feelings. Reason has no place in a graveyard. Similarly, rationality has no place in Disney and other large and small "paradise". Duan Yifu said that people have a very unrealistic problem and like to create "daydreaming". In reality, people are far inferior to animals, and animals have no dreams. Due to the pursuit of "daydreaming", various wonderful paradise and utopia have appeared in human geography (human world). In these "places", people are addicted to singing, forgetting their age and status, and forgetting the hard experiences and unpleasant things at home in life. In such an atmosphere of encouraging emotions and discarding rationality, the real world has been whitewashed. People have aesthetic reactions to the environment, and there are many aspects of aesthetic reactions, which eventually form people's emotional world outlook. Hometown, native land, cemetery, holy land, park and seaside are all places in the emotional world view. Now this kind of content belongs to the category of human geography. Cultural geography not only studies the objective distribution of various cultural projects, but also pays attention to the emotional types reflected by cultural landscapes for some projects. There are cemeteries in China and the West. If we only talk about the types of projects and don't talk about emotional types, there is no difference between Chinese and western cemeteries. In fact, the environmental atmosphere of the two is very different. Western-style cemeteries are like parks, with lush green grass, exquisite stone carvings and quiet environment. On holidays, people come here to relax, arrange picnics, enjoy inscriptions and even date lovers. You can't do that in a cemetery in China. In a western-style cemetery in Hong Kong, a sign should be hung: "The tourist lake is quiet to show respect. Please don't play or make a fire." In China's cemetery, such suggestions are completely unnecessary. In the geographical environment, there is no construction without destruction, and destruction is an inevitable theme. The new landscape is in front of us, while the old landscape only stays in memory, enters memory, and then enters people's emotional category. Memories and feelings of the old scene are inevitable for everyone. Powerful people can erect a monument to the old scene in the old place. If we mark all the historic sites on the map, an emotional map will appear, and people will feel emotionally satisfied when they wander around with the map. There are many emotional relationships between people and places. It can be said that in the face of all kinds of "unknown" fields, human beings actually have an emotional relationship with them. In these emotional relationships, fear is the most important theme. Strangeness produces fear, and fear will inevitably produce further psychological behaviors to restrain and adjust fear, and "invention and creation" is often attached to these psychological behaviors. China ancient "Feng Shui" is a lot of emotional and psychological adjustment. It looks for the known and symbolic representative factors of peace, tranquility and prosperity in the geographical landscape, and combines them into a new landscape structure with town, pressure, resistance and victory through selection and artificial addition, thus achieving the psychological effect of overcoming fear and obtaining emotional results. Therefore, the stranger, the less confident and the more fearful he is, the more likely he is to believe in and practice Feng Shui. The content of people's response to the environment is complex and diverse. Under this theme, seemingly unrelated disciplines, such as philosophy, psychology, urban planning, landscape architecture and anthropology, can all become "friendly ties", and Yi-Fu Tuan's vision is so broad. He is an expert and a master in the analysis of human environmental psychology. People say that Yi-Fu Tuan is a geographer and an excellent psychologist. Yi-Fu Tuan did win an academic award from an American psychologist. Duan Yifu himself modestly called it "accident", but it was not unexpected. People live in groups, but they have personal feelings and individual consciousness. Duan Yifu used this as a clue to examine the development of personal privacy space. In Europe, life in the Middle Ages was public, open, socialized and lacked privacy. Even the dining table at home seems to be open-air, so it is necessary to correct their appearance: Duan Yifu said: They "have self, but they have no self-awareness". /kloc-In the late 20th century, with the development of personal privacy, European houses reached the peak of "divisiveness", and each room had its own function, including a small room "only for individuals to be alone with his books and his thoughts". Yi-Fu Tuan discussed many questions about people and the environment. These questions are very interesting because he started from your side. Of course, his interest comes from his wisdom, a lot of things you didn't think of when you saw it. In this way, his humanism is close to people, not lofty, but profound. Humanism is closely related to geographical Yi-Fu Tuan. The promotion of the humanistic spirit of geography has greatly enriched the "thickness" of human geography research. Take historical geography research as an example. Some western historical geographers point out that historical geography can study three historical environments (including natural and human aspects): one is the real environment of documents and landscape records; The second is the abstract environment described by the past normative concepts; Third, the perceptual environment that people experienced in the past. In the field of historical geography in China, the main research interest is focused on the restoration of the first historical environment, emphasizing reality, which has not yet played a role. The study of the second kind of environment belongs to the history of geographical thought, which has been studied in China and set up in a few universities. The research object of the history of geographical thought is not the surface, but the geographical concept group, which has stronger times and sociality. At present, there is little research on the third kind of environment (there is a doctoral thesis of Fudan University, looking at the ancient people's environmental perception from ancient poems), which is closely related to humanism. This kind of research mostly involves people's psychology, so it is difficult to grasp it and it is suspected of hype if it is not done well. Indeed, human geography is mostly about general understanding, and there are few case studies. Even so, we need an overall understanding. Humanism reminds people not to ignore people's thoughts and experiences. Because the environment is not a simple objective "existence", but the external basis of people's behavior, and it is a kind of "behavior environment". The study of behavior environment provides important parameters for understanding behavior and is also the key to explain landscape changes. Before understanding the landscape, we must understand human beings and their culture, and we must understand the limitations of human physiology and psychology. As Prince said, "We must know what choices his culture has made for him and what rules people around him have given him." (Yi-Fu Tuan: Topophobia: A Study of Environmental Perceptions, Attitudes and Values, Englewood cleaves Press, New Jersey, 1974. )