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oci and is in tune with it. The process of construction, or building was phenomenologically represented by Heidegger as dwelling. And the basic character of good dwelling is to spare, to preserve (Heidegger, 1977). The phenomenological concept of places and dwelling, is helpful for us to attain a clearer idea of how Feng-shui helps the Chinese people make landscape into places. The following discussion will reveal four main points about Feng-shui as a model of place-making: (1) Feng-shui makes places by following the natural order and processes, coming to terms with natural forces, keeping and enhancing the order of nature. (2) Feng-shui contributes to the construction of a microcosm at which lies the foci of human concentration. The system of places is organized around the system of social order and human concentration. (3) Feng-shui helps to establish a hierarchy of sense of identity with places, or a hierarchy of "insideness" (Relph, 1976) to individual dwellers, families, communities, and the Chinese people as a whole, which is developed through the infusion of the hierarchies of physical landscapes and social order. (4) The experience of place-making and a sense of place make possible caring for and preserving of the landscape among Chinese people, which contributes to the achievement of sustainable environment and communities (Fig. 9). 3.1 A Place in Natural Order The most widely noted aspect of Feng-shui is that it emphasizes the observation of and respect for natural forces and order (Bennett, 1978; March, 1968; Lip, 1979; Skinner, 1982 ). A place is where living Qi exists , where wind has its way and water has its course. The curvilinear and undulating configurations of the landforms, caused by these non-catastophic erosional natural processes, are always favored (Fig. 10, Table 1). Human intervention can only be successful when the natural processes and patterns are kept and enhanced. . Human efforts will be involved where necessary, but in very limited ways such as the erection of Feng-shui pagoda , or placement of symbolic artifacts, at the purpose of strengthenning the given order, or remedying the defects of the natural fabric. The defects might be the result of unharmonious natural processes or unfitting cultural intervention. Fig. 10 A typical rural settlement: Guangdong Province(photo by the author) 3.2 Fractals of Places Organized Around Social Hierarchy As is discussed above, using the representation model of "Box-within-Box," the physical landscape is ordered at the national, regional and local scales in a hierarchical order. Lying within the system of places created by Feng-shui are foci of human experience. "Where people dwell is a site (Acupoint) ......From military district and nation, down through sub-prefecture, commandery, county, and municipality to villages, wards, public buildings, blocks, and even the habitations of solitary hermits in the hill -- all these are examples (of geomancy sites). Great trunks are the dragons of commanderies and counties, generals and ministers.....(Beyond the place where branches have separated off) the trunk, if it has a structure, may still yield a second or third rank, as may be distinguished according to the height of the structure. As for minor branches, they are good only for wealth and progeny" (The Yellow Emperor Burial Book, see March, 1968 for English trans.). For the traditional Chinese there are actually two inseparable systems of dwelling that are a