s "astro-ecology" pointing out the importance of the relationship between lives and terrestrial environment in this Chinese concept. He argued that siting (Feng-shui) theories are based on the theme of the proper relationship of human dwellings to the immediate environment as well as the cosmos at large. A similar position was held by Lip (1979, 1986). They gave Feng-shui a modern flavor of ecology and geography and ecological design. Feng-shui model was also used as a location index for archaeological work ( Lai, 1974).
Some researchers attribute the great success of sustainable agriculture in China to Feng-shui (Michell, 1973; Skinner, 1982 ). It is compared to another ancient Chinese miracle, acupuncture, the effectiveness of which has been well recognized in the Western world. The practical tenets of Feng-shui are considered to be universal and can be practiced equally in the West and the East (Skinner, 1982, p. 1982; Xu, 1990). Rossbach (1983) took Feng-shui as a key stone, linking man and his environment, ancient ways and modern life, and argued that it encompasses both the rational and logical, the irrational and illogical. Thus it has advantages over sciences in coping with the reality (Feutchwang, 1978).
It is worth noticing that Westerners' attitude toward Feng-shui parallels their awareness of worldwide ecological and environmental crisis. From the worldwide program of IBP (International Biological Program ) in 1960s, to the MAB (Man and the Biosphere Program) of 1970s, and to 1980s' IGBP (International Geosphere-Biosphere Program), and from the concept of ecosystem to that of THE (total human ecosystem) (Naveh and Lieberman, 1984; Naveh, 1991), the way modern ecologists deal with the relationship of man and nature has been increasingly closer to that of Feng-shui, which held the Chinese ideal that man should live in harmony with nature, and that human activities should be "designed with nature." The same ideal is admired and much striven after by modern environmentalists in general and landscape architects like McHarg (1969) in particular, and is still considered to be the "most important question" for today and in the future for the profession of landscape
architecture (e.g. Corner, 1992).
As for the quality of landscape as the result of Feng-shui practice, even the most vociferous scoffers could not but agree that places selected and arranged with Feng-shui were attractive. "There must be poetry in the Chinese soul after all," Storrs Turner gasped in admiration (cited in March, 1969). As at the same time he scorned Feng-shui as superstitious and absurd. Needman seems to be inspired when he accounts that " all through, it embodied, I believe, a marked aesthetic component, which accounts for the great beauty of the siting of so many farms, houses and village throughout China" (1956, p.361). "Anyone who has visited the tomb-temples of the Ming emperors in their group of exquisite valleys north of Peking will know something of what the geomancers, at their best, could do." (1962, p.240)
The ecological and functional effect of Feng-shui landscape have also been noticed, as in trapping sunlight, keeping off wind, avoiding floods and choosing well drained sites while keeping water at convenient reach for daily use and irrigation, etc. (Freedman, 1966; Lip, 1979; Rossbach, 1983; Knapp, l986; 1989; 1992).
In terms of psychological and sociological effects, Feng-shui is deeply woven into the fabric of Chinese society and individual
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