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in-the -box model (in terms of representation), in contrast with the analytic, view-from-above and point-line-area models which dominate Western approaches to landscape analysis and design (APPENDIX). The point here is not about inferior or superior of these two models, but about difference in ways of man's understanding, interprating and functioning in landscapes. In the Feng-shui model, landscape elements are inseparable from any others, i.e. an Acupoint can not exist without Qi Vein, a Water Mouth is meaningful only because of the existence of the enclosing wall around the Bright Hall, a space without enclosing walls and Water Mouth will not gather living Qi or only be occupied by torpid Qi, just as a dragon (Qi Vein) without an Acupoint Point within. These structural elements are like parts of the human body, and only in an integrated living body can the living Qi exist. Landscape elements are categorized not by their degree of homogeneity, but their function and spatial location in forming an organic unit. In contrast, the point-line-area model is an analytical model, landscape categorization and classification is based on the degree of homogeneity. A patch in landscape ecology is a homogeneous unit (at a certain scale), and each structural element is analyzed separatelly before the interrelationship between elements is addressed. If we use the "figure/ground" relationship (Toth, 1988) to describe the difference across the East and West models in landscape representation, I will argue that Western models go directly to the "figure," while the Feng-shui model turns to the ground for location, image and function of the figure. The Feng-shui model seeks a "live-within" space of peace and harmony, a defensive "inside," while the point-line-area model a way to "look from above," or a "scanning over" image. Behind this Western model is the motive of exploration and expansion, visualized in a pattern with start points, dispersal corridors that connect intermediate nodes and leading to the ending points, which in turn becomes the start points of further exploration. In Feng-shui model, the place, the Acupoint, is where man enjoys his everlasting peaceful sedentary living; the Qi Vein is the facility that brings what he needs (living Qi) from the outer world; the enclosing wall and the narrow Water Mouth are the facilities to protect the cherished eternal peace. Behind this model is the ideal of peaceful and sedentary life as vividly expressed by Lao Zhi in his Tao Te Ching (Chapter 80) "Let the people return to the use of knotted cords (for keeping records). Let their food be sweet, their clothing beautiful, their homes comfortable, their rustic tasks pleasurable. The neighboring state might be so near at hand that one could hear the cocks crowing and dogs barking in it. But the people would grow old and die without ever having been there" . As a landscape design model, Feng-shui is nonscientific, or pre-scientific, and is based on experience. It is out side the judgment of scientific criteria. The value of Feng-shui model lies in its function in interpreting, selecting and making of places for the Chinese people. In this process of place making, it keeps the dwellers satisfied and at peace, promotes their sense of identity, encourages caring for their landscapes. The spatial model of Feng-shui may give modern landscape architects some fresh "Qi". Instead of merely using Western spatial vocabulary and language, especially the struct本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。