整體生態(tài)思考

1、Foundations in the Material Environments of Aging 老齡人物質(zhì)環(huán)境基礎(chǔ)Introduction 介紹章Dr Megan StrickfadenDepartment of Human EcologyUniversity of AlbertaforYunshi International Education Technology (Beijing) Co. Ltd.Thinking Holistically and Ecologically 整體和生態(tài)的思考Material environments are holistic ecological s

2、ystems and networks. These systems and networks are comprised of people, actions, things, places and spaces where lived experience is performed spontaneously, creatively and routinely. There is an inherent interconnectedness among all parts of the systems and networks.物質(zhì)環(huán)境產(chǎn)生于整體的生態(tài)系統(tǒng)，并且是網(wǎng)絡(luò)式的。這些系統(tǒng)和網(wǎng)絡(luò)由

3、人，行為，對象，發(fā)生生活經(jīng)歷的空間和場作所構(gòu)成。這些構(gòu)成包含自發(fā)進行的，創(chuàng)造性的和非常規(guī)性的。在這些系統(tǒng)中總有一個固有的相互聯(lián)系被用于連接系統(tǒng)的不同部分。Figure 6: systems and networks 系統(tǒng)和網(wǎng)絡(luò)The idea of imagining an individual holistically and considering human phenomena within an ecology of things is relatively new to Western thinking. Typically, Western thinkers have divide

4、d human experiences and individuals into neat little parcels of information that are characterized as being distinct and not connected to one another. For example, the human senses have been characterized as sight, hearing, touch, smell and taste; yet, people know from their bodies that the senses a

5、re not separate, but are experienced simultaneously. That is, when people eat a meal they are not simply smelling the food: they are also seeing it, tasting it, sometimes hearing it (when it is sizzling in a pan), and definitely touching it (with hands, mouth, throat, etc.). 從生態(tài)角度考慮人類現(xiàn)象和從整體考慮個體的想法在西

6、方人的思維中是新穎的。西方思想家習慣于把人的經(jīng)歷分解成不同的獨立信息，這些信息相互獨立沒有連接。例如，人的感官被定性為視覺，聽覺，觸覺，嗅覺和味覺。然而，我們知道這些感覺是不會單獨存在的，因為在人體中，這些感覺同時發(fā)生并且被體會著。例如，人們在吃飯時，他們嗅到了食物的氣味，看到食物的顏色，品嘗食物，甚至是聽到食物的聲音（例如食物在鍋里吱吱作響），和直接的通過手，口和喉嚨接觸食物。 Figure 7: embodied experiences 親身經(jīng)歷Although thinking holistically is relatively new in the history of academ

7、ic thought in the West, it is a natural way of thinking that is common to many people and societies. Two theories that embody thinking holistically are the life course perspective (see chapter one) and the human taskscapes (see chapter one and two); however, this books touches on many different exam

8、ples that demonstrate thinking holistically and ecologically.雖然整體的思維模式在西方學術(shù)領(lǐng)域是一個新的感念，但它在日常生活中隨處可見。第一章的生命歷程理論和第一/二章的作業(yè)景觀理論將對此作詳細解釋。另外，該教材還從不同的例子解釋整體和生態(tài)的思考的理念。Thinking holistically and ecologically begins by recognizing the interconnectedness of the world and acknowledging that the world is made up of

9、 objects, patterns and systems. To further elaborate, holistic thinking involves believing there is interconnectedness within individuals (body, mind, emotions, spirit), among people (through actual and virtual communities), to the natural world (forests are connected to water systems and these are

10、connected to urban centers), to intangible aspects of life (spirituality, culture, etc.) and to the designed world. 整體和生態(tài)的思維模式開始于意識到這個世界是由對象，樣式和系統(tǒng)構(gòu)成的。也就是說，整體的思維無處不在。它存在于個體內(nèi)部（身體，思維，情緒和精神），個體之間（通過實際和虛擬的交流），和自然環(huán)境之間（森林，水環(huán)境和城鎮(zhèn)之間的關(guān)系），和生活中無形的方面（例如靈性，文化等），和設(shè)計世界中。Figure 8: four kinds of holistic thinking 四種整

11、體思維Based on Aristotle, thinking holistically is seeing that the whole is greater than the sum of the parts. This concept, also called a gestalt, tells us that a system, space or object that is made up of many parts can be more significant, more beautiful or more important than the individual parts o

12、n their own. When we relate this to the material environments of older adults, we know that the sum of a space can act as a system that challenges, supports, takes away from, and/or creates barriers towards people doing activities appropriate to their capabilities. Thus, thinking holistically is a v

13、aluable way to move towards a better understanding of the effects of material environments on people. This can lead to understanding how to modify material environments in meaningful ways (as well as in small and very simple ways) in order to enable rather than disable people.亞里士多德認為，整體思維是認為整體的能量大于其

14、部分的總和。這個概念也被成為完型。一個系統(tǒng)，空間或?qū)ο笫怯僧斨械臒o數(shù)部分相互融合而成的，這些融合使得整體比獨立的部分更加的重要和有意義。將這一概念應(yīng)用到老齡人的物質(zhì)環(huán)境中，一個空間可以形成一個系統(tǒng)并挑戰(zhàn)，支持，剝離，阻礙人們能力范圍內(nèi)的行為。因此，整體思維幫助我們更好的理解物質(zhì)環(huán)境對人的影響。這個思維方式啟發(fā)我們思考如何通過物質(zhì)環(huán)境的改變（即使是細微的改變）去鼓勵而不是禁止人們的行為。Applying holistic thinking to the exploration of material environments is best done by imagining the world

15、 as a kind of ecology that is made up of human and nonhuman things. 將整體思維的概念應(yīng)用到物質(zhì)環(huán)境最好的辦法是將世界視為一個由人類和非人類的對象組成的一個生態(tài)系統(tǒng)。Figure 9: ecology of human and nonhumans 人類和非人類的生態(tài)系統(tǒng)Thinking ecologically is inherently linked to holism, in which people are considered as connected within a system with other people,

16、 communities, nature and designed things. Within this system are the actors (the people, the environments, etc.) who interact and have power within the system. Additionally, humans are also considered to be reflectors (of the system) because they have the ability to understand how they are affecting

17、 a system or systems. To expand, we can divide ecological thinking into two general ways of thinking: human ecological and networks approaches. On the one hand, the human ecological approach focuses on people at the center surrounded by beliefs, values, actions, communities and things. For example,

18、the human ecological approach assumes that humans have the greatest affect on a system and that nonhuman things do not have much power. 生態(tài)思維本質(zhì)上的將人和相關(guān)聯(lián)的人，小區(qū)，自然和設(shè)計對象置于一個系統(tǒng)并考慮之間的聯(lián)系。在該系統(tǒng)中，人類被認為是一個反射鏡，因為他們由能力去理解人是如何影響系統(tǒng)的。我們能將生態(tài)思維劃分為兩種思考方法：人類生態(tài)方法和網(wǎng)絡(luò)方法。人類生態(tài)方法將人置于系統(tǒng)的中心，并被信仰，價值觀，行為，小區(qū)和對象包圍。例如，人類生態(tài)方法假設(shè)了人對系統(tǒng)的主

19、導(dǎo)權(quán)利。Figure 10: human ecological approach 人類生態(tài)方法On the other hand, the networks approach does not place any human or nonhuman thing at the center; instead it considers all elements to be equal actors in the system. That is, a networkpeople, natural things and human designed thingshas many individual

20、elements that each have the potential to affect other parts of the system without placing any element hierarchically above or below another. 對比下，網(wǎng)絡(luò)方法沒有將任何人類或非人類事件置于系統(tǒng)的中心，而是考慮所有的元素平等的置于系統(tǒng)當中。也就是說，在一個網(wǎng)絡(luò)式系統(tǒng)中，人類，自然對象和人類設(shè)計的對象都是參與者，他們在系統(tǒng)中相互鏈接并產(chǎn)生關(guān)系。這些關(guān)系是平等的沒有主從關(guān)系。Figure 11: network approach 網(wǎng)絡(luò)方法The network

21、approach assumes that an object (whether large or small) can change how people engage with a space and thus has the power to affect the system. For example, when we consider a person in a wheelchair and a set of stairs, we can see that there are at least three actors: the person, the wheelchair and the stairs. When we analyze the power structure in the situation, it is clear that either the whe