北京中軸線

北京中軸線，是指北(bei)(bei)京自(zi)元大都、明清北(bei)(bei)京城以來北(bei)(bei)京城市(shi)東西對稱布局(ju)建筑物的對稱軸，北(bei)(bei)京市(shi)諸(zhu)多其他建筑物亦位于此條軸線上。明清北(bei)(bei)京城的中軸線南起永定門(men)，北(bei)(bei)至鐘鼓樓，直線距(ju)離長約7.8公(gong)里。

上(shang)世紀九十年代，北(bei)京(jing)為(wei)連接城市(shi)中(zhong)心和亞運村，在二環路(lu)鐘鼓樓(lou)橋(qiao)引出鼓樓(lou)外大街，向北(bei)至三環后改名(ming)為(wei)北(bei)辰路(lu)，這條路(lu)成為(wei)北(bei)京(jing)中(zhong)軸線的(de)延伸，西邊建造中(zhong)華(hua)民族園，東邊則是國家奧林匹克體育中(zhong)心。

北京申(shen)奧(ao)成(cheng)功后，中軸(zhou)線(xian)(xian)再(zai)次向(xiang)北延長，成(cheng)為奧(ao)林(lin)(lin)匹(pi)克公園的軸(zhou)線(xian)(xian)。東邊(bian)建造國(guo)家體(ti)育場(chang)（鳥巢），西邊(bian)則是國(guo)家游泳(yong)中心(xin)（水立方）。再(zai)向(xiang)北，穿過奧(ao)林(lin)(lin)匹(pi)克公園，到達奧(ao)林(lin)(lin)匹(pi)克森林(lin)(lin)公園，該公園中間的仰山、奧(ao)海均在(zai)中軸(zhou)線(xian)(xian)上。

北京中軸線背景

古代北(bei)(bei)京(jing)(jing)(jing)城(cheng)(cheng)市(shi)建設中(zhong)(zhong)(zhong)最(zui)突出的(de)(de)成(cheng)就，是(shi)(shi)北(bei)(bei)京(jing)(jing)(jing)以宮城(cheng)(cheng)為(wei)中(zhong)(zhong)(zhong)心的(de)(de)向心式格局和自永定門到鐘樓長(chang)7.8公(gong)里的(de)(de)城(cheng)(cheng)市(shi)中(zhong)(zhong)(zhong)軸(zhou)線，這(zhe)(zhe)是(shi)(shi)世界(jie)城(cheng)(cheng)市(shi)建設歷(li)史上最(zui)杰出的(de)(de)城(cheng)(cheng)市(shi)設計范例之一(yi)。中(zhong)(zhong)(zhong)國建筑大師梁(liang)思成(cheng)曾贊美這(zhe)(zhe)條中(zhong)(zhong)(zhong)軸(zhou)線是(shi)(shi)“一(yi)根長(chang)達(da)八公(gong)里，全世界(jie)最(zui)長(chang)，也最(zui)偉大的(de)(de)南北(bei)(bei)中(zhong)(zhong)(zhong)軸(zhou)線穿(chuan)過全城(cheng)(cheng)。北(bei)(bei)京(jing)(jing)(jing)獨有的(de)(de)壯美秩(zhi)序(xu)就由(you)這(zhe)(zhe)條中(zhong)(zhong)(zhong)軸(zhou)的(de)(de)建立而產(chan)生；前后起伏、左右(you)對稱的(de)(de)體形或空間(jian)的(de)(de)分配(pei)都是(shi)(shi)以這(zhe)(zhe)中(zhong)(zhong)(zhong)軸(zhou)線為(wei)依據(ju)的(de)(de)；氣魄之雄(xiong)偉就在(zai)這(zhe)(zhe)個南北(bei)(bei)引伸、一(yi)貫(guan)到底的(de)(de)規模”。

北京中軸線起源

元代(dai)，中(zhong)軸線(xian)正式形成，位置在今舊鼓樓大街的(de)中(zhong)心線(xian)及其向南的(de)延伸線(xian)，越過太(tai)液池東岸的(de)宮城中(zhong)央，到(dao)了(le)明(ming)代(dai)，統治(zhi)者將北京(jing)中(zhong)軸線(xian)向東移動了(le)150米，最終形成現在的(de)格局。

建立中軸線(xian)，目的是為(wei)(wei)強(qiang)調封建帝王(wang)的中心(xin)地位，正如中國(guo)之(zhi)名(ming)，意為(wei)(wei)“世(shi)(shi)界中央之(zhi)國(guo)”一(yi)樣。城市(shi)(shi)總體(ti)布局(ju)以中軸線(xian)為(wei)(wei)中心(xin)，左(zuo)面為(wei)(wei)太廟，右面為(wei)(wei)社(she)稷壇；前面是朝(chao)廷，后面為(wei)(wei)市(shi)(shi)場，即“左(zuo)祖(zu)右社(she)”、“前朝(chao)后市(shi)(shi)”，因此(ci)在城市(shi)(shi)布局(ju)上(shang)成為(wei)(wei)世(shi)(shi)界上(shang)最輝煌的城市(shi)(shi)之(zhi)一(yi)。

北京中軸線布局

北京中(zhong)軸線南起(qi)外城(cheng)(cheng)永定門(men)(men)，經內城(cheng)(cheng)正陽門(men)(men)、中(zhong)華門(men)(men)、天安門(men)(men)、端門(men)(men)、午門(men)(men)、太和(he)門(men)(men)，穿(chuan)過(guo)太和(he)殿、中(zhong)和(he)殿、保和(he)殿、乾(qian)清宮、坤寧宮、神武門(men)(men)，越過(guo)萬(wan)歲山萬(wan)春亭，壽皇殿、鼓樓，直抵(di)鐘樓的中(zhong)心點。這條中(zhong)軸線連著四重城(cheng)(cheng)，即外城(cheng)(cheng)、內城(cheng)(cheng)、皇城(cheng)(cheng)和(he)紫禁城(cheng)(cheng)，好似北京城(cheng)(cheng)的脊梁，鮮明地突出了九重宮闕的位置，體現(xian)封(feng)建帝王居(ju)天下之中(zhong)“唯(wei)我(wo)獨尊”的思想。

北京中軸線對稱特點

按照(zhao)傳統的“隆廟社(she)、崇(chong)闕壇(tan)”規制，在中(zhong)軸(zhou)線(xian)兩旁(pang)對(dui)稱(cheng)(cheng)排(pai)列各種壇(tan)廟建筑(zhu)物。天壇(tan)、先農壇(tan)、東便門(men)(men)、西便門(men)(men)、崇(chong)文(wen)門(men)(men)、宣(xuan)武門(men)(men)、太廟、社(she)稷壇(tan)、東華門(men)(men)、西華門(men)(men)、東直(zhi)門(men)(men)、西直(zhi)門(men)(men)、安定(ding)門(men)(men)、德勝門(men)(men)以中(zhong)軸(zhou)線(xian)為軸(zhou)對(dui)稱(cheng)(cheng)分布。所有的皇室宮殿、壇(tan)廟、政府衙署和其他重要建筑(zhu)都依附著這條中(zhong)軸(zhou)線(xian)而結合在一起。這些建筑(zhu)既是古(gu)都北(bei)京的象征，又(you)是中(zhong)國文(wen)明的象征。

北京中軸線文化內涵

文化象征

“中(zhong)(zhong)(zhong)(zhong)國(guo)”名稱源(yuan)于中(zhong)(zhong)(zhong)(zhong)國(guo)古代(dai)(dai)文(wen)(wen)(wen)化(hua)(hua)，“中(zhong)(zhong)(zhong)(zhong)國(guo)”含(han)有“中(zhong)(zhong)(zhong)(zhong)央之國(guo)”的(de)(de)(de)意思。“中(zhong)(zhong)(zhong)(zhong)央之國(guo)”的(de)(de)(de)思想源(yuan)于生(sheng)(sheng)活在黃(huang)河流(liu)(liu)域的(de)(de)(de)漢族(zu)，他們(men)(men)比(bi)同時代(dai)(dai)的(de)(de)(de)一(yi)些(xie)部落氏族(zu)更(geng)早(zao)一(yi)些(xie)進入農(nong)(nong)(nong)耕社會。在農(nong)(nong)(nong)業生(sheng)(sheng)產和(he)(he)(he)農(nong)(nong)(nong)耕生(sheng)(sheng)活中(zhong)(zhong)(zhong)(zhong)，經過長時間的(de)(de)(de)與(yu)自(zi)然(ran)災害作(zuo)斗爭，特別是(shi)與(yu)洪(hong)水作(zuo)斗爭，對天地運(yun)轉、節(jie)氣變化(hua)(hua)、植物(wu)生(sheng)(sheng)長有了(le)比(bi)較(jiao)領先(xian)的(de)(de)(de)認(ren)識。由此，黃(huang)河流(liu)(liu)域比(bi)較(jiao)先(xian)進的(de)(de)(de)農(nong)(nong)(nong)耕文(wen)(wen)(wen)明成(cheng)為(wei)了(le)周邊部落氏族(zu)向往的(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)心(xin)。由此，“中(zhong)(zhong)(zhong)(zhong)”在古代(dai)(dai)先(xian)民(min)的(de)(de)(de)心(xin)目中(zhong)(zhong)(zhong)(zhong)很早(zao)就(jiu)形成(cheng)一(yi)種(zhong)觀念，即(ji)：先(xian)進的(de)(de)(de)生(sheng)(sheng)產和(he)(he)(he)生(sheng)(sheng)活方式。換句話說，這種(zhong)先(xian)進的(de)(de)(de)生(sheng)(sheng)產和(he)(he)(he)生(sheng)(sheng)活方式就(jiu)是(shi)黃(huang)河流(liu)(liu)域的(de)(de)(de)農(nong)(nong)(nong)耕文(wen)(wen)(wen)化(hua)(hua)。此后，在人們(men)(men)心(xin)目中(zhong)(zhong)(zhong)(zhong)逐漸演變成(cheng)黃(huang)土地居中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)思想和(he)(he)(he)意識。例如，在中(zhong)(zhong)(zhong)(zhong)國(guo)古代(dai)(dai)先(xian)民(min)創立的(de)(de)(de)“陰陽五行”學說中(zhong)(zhong)(zhong)(zhong)，就(jiu)確定“土”的(de)(de)(de)位置在中(zhong)(zhong)(zhong)(zhong)央；同時，在各種(zhong)顏色的(de)(de)(de)土中(zhong)(zhong)(zhong)(zhong)，又認(ren)定“黃(huang)土”在中(zhong)(zhong)(zhong)(zhong)心(xin)或(huo)中(zhong)(zhong)(zhong)(zhong)央。在北京中(zhong)(zhong)(zhong)(zhong)山公園內（古代(dai)(dai)的(de)(de)(de)社稷壇）就(jiu)有這一(yi)文(wen)(wen)(wen)化(hua)(hua)現象(xiang)的(de)(de)(de)典型象(xiang)征。

皇權象征

北(bei)京社(she)稷(ji)壇為(wei)正方(fang)形祭壇，象征(zheng)著(zhu)祖國遼(liao)闊的(de)大地和領土，用五(wu)種顏色(se)的(de)土堆積而成。其中(zhong)，正中(zhong)間為(wei)黃(huang)土，東(dong)(dong)(dong)面為(wei)青土，南(nan)面為(wei)紅(hong)（赤）土，西面為(wei)白土，北(bei)面為(wei)黑土。五(wu)色(se)土也象征(zheng)天下五(wu)個方(fang)位，代表著(zhu)東(dong)(dong)(dong)、西、南(nan)、北(bei)、中(zhong)。在(zai)中(zhong)國傳統文化(hua)中(zhong)，五(wu)個方(fang)位又與五(wu)方(fang)尊崇的(de)神(shen)(shen)物結合，例如，東(dong)(dong)(dong)方(fang)尊太(tai)嗥(hao)，輔(fu)(fu)(fu)佐(zuo)為(wei)木神(shen)(shen)；南(nan)方(fang)尊炎(yan)帝(di)，輔(fu)(fu)(fu)佐(zuo)為(wei)火(huo)神(shen)(shen)；西方(fang)尊少昊，輔(fu)(fu)(fu)佐(zuo)為(wei)金神(shen)(shen)；北(bei)方(fang)尊顓項，輔(fu)(fu)(fu)佐(zuo)為(wei)水(shui)神(shen)(shen)；正中(zhong)尊黃(huang)帝(di)，輔(fu)(fu)(fu)佐(zuo)為(wei)土神(shen)(shen)。

由(you)崇(chong)尚(shang)黃土地到崇(chong)尚(shang)明(ming)黃顏色(se)(se)(se)，是(shi)(shi)中(zhong)(zhong)(zhong)國(guo)古代社(she)會(hui)由(you)原始走向封建(jian)等級社(she)會(hui)的(de)(de)(de)(de)一(yi)個(ge)顯(xian)著(zhu)標(biao)(biao)志(zhi)。在(zai)中(zhong)(zhong)(zhong)國(guo)封建(jian)社(she)會(hui)中(zhong)(zhong)(zhong)，不僅崇(chong)尚(shang)黃土地，還尊崇(chong)黃顏色(se)(se)(se)，黃顏色(se)(se)(se)被(bei)演繹成為皇權(quan)和高(gao)貴的(de)(de)(de)(de)象征。在(zai)中(zhong)(zhong)(zhong)國(guo)封建(jian)社(she)會(hui)中(zhong)(zhong)(zhong)，大一(yi)統的(de)(de)(de)(de)核(he)心思想或觀念就是(shi)(shi)皇權(quan)、皇帝，而皇權(quan)、皇帝的(de)(de)(de)(de)標(biao)(biao)志(zhi)性顏色(se)(se)(se)就是(shi)(shi)黃顏色(se)(se)(se)。例(li)如，皇宮要用黃琉(liu)璃瓦建(jian)筑(zhu)，皇帝在(zai)正式場合要穿黃色(se)(se)(se)的(de)(de)(de)(de)龍袍或馬(ma)褂等。北京城作(zuo)為古代帝都(dou)，其(qi)城市基礎色(se)(se)(se)調是(shi)(shi)灰(hui)墻(qiang)灰(hui)瓦的(de)(de)(de)(de)城墻(qiang)、街巷、胡同與四(si)合院，而在(zai)城市核(he)心區域(yu)則是(shi)(shi)紅墻(qiang)黃瓦的(de)(de)(de)(de)宮殿(dian)建(jian)筑(zhu)。這種(zhong)大面(mian)積(ji)使用黃色(se)(se)(se)琉(liu)璃瓦的(de)(de)(de)(de)建(jian)筑(zhu)形式可(ke)以說(shuo)是(shi)(shi)北京作(zuo)為封建(jian)帝都(dou)的(de)(de)(de)(de)一(yi)個(ge)顯(xian)著(zhu)標(biao)(biao)志(zhi)。

九五之尊

在(zai)遠古中國(guo)流傳“大禹匯諸侯(hou)”的(de)(de)故事。這(zhe)個故事說，大禹在(zai)成(cheng)功治理(li)水患(huan)后(hou)，為(wei)了(le)(le)(le)(le)檢(jian)閱天(tian)(tian)下究竟有(you)多少氏(shi)(shi)族(zu)部(bu)落(luo)(luo)，決定在(zai)黃河流域的(de)(de)涂山(shan)（今安徽懷(huai)遠）拜(bai)(bai)會(hui)(hui)天(tian)(tian)下氏(shi)(shi)族(zu)部(bu)落(luo)(luo)的(de)(de)首(shou)(shou)領(ling)(ling)。當時(shi)，得到消息的(de)(de)氏(shi)(shi)族(zu)部(bu)落(luo)(luo)首(shou)(shou)領(ling)(ling)都(dou)來了(le)(le)(le)(le)，人(ren)(ren)數(shu)有(you)成(cheng)千上萬(wan)(wan)。同時(shi)，各(ge)氏(shi)(shi)族(zu)部(bu)落(luo)(luo)首(shou)(shou)領(ling)(ling)還帶來了(le)(le)(le)(le)各(ge)種各(ge)樣的(de)(de)拜(bai)(bai)會(hui)(hui)禮(li)物。在(zai)這(zhe)次拜(bai)(bai)會(hui)(hui)上，大禹成(cheng)了(le)(le)(le)(le)受(shou)人(ren)(ren)尊敬的(de)(de)中心人(ren)(ren)物，成(cheng)為(wei)“萬(wan)(wan)王之王”，也就是在(zai)各(ge)氏(shi)(shi)族(zu)部(bu)落(luo)(luo)首(shou)(shou)領(ling)(ling)之上令人(ren)(ren)尊敬的(de)(de)人(ren)(ren)物。由此，從大禹之后(hou)，中國(guo)進入(ru)了(le)(le)(le)(le)階級(ji)社會(hui)(hui)，出現(xian)了(le)(le)(le)(le)第一(yi)(yi)個朝代——夏。從禹的(de)(de)兒子(zi)開始，中國(guo)歷(li)史(shi)上陸續出現(xian)了(le)(le)(le)(le)王、天(tian)(tian)子(zi)、皇帝(di)和(he)大一(yi)(yi)統多民族(zu)的(de)(de)國(guo)家。在(zai)大禹拜(bai)(bai)會(hui)(hui)天(tian)(tian)下氏(shi)(shi)族(zu)部(bu)落(luo)(luo)后(hou)，大禹還辦了(le)(le)(le)(le)一(yi)(yi)件大事，那就是將各(ge)氏(shi)(shi)族(zu)部(bu)落(luo)(luo)首(shou)(shou)領(ling)(ling)送來的(de)(de)不(bu)同樣式的(de)(de)青銅器統一(yi)(yi)鑄成(cheng)九(jiu)個大鼎(ding)，以九(jiu)鼎(ding)象征著天(tian)(tian)下一(yi)(yi)統和(he)國(guo)家的(de)(de)最(zui)高(gao)禮(li)制。由此，“九(jiu)”不(bu)僅成(cheng)為(wei)個位最(zui)大的(de)(de)數(shu)字，還成(cheng)為(wei)中華文(wen)(wen)化中最(zui)尊貴的(de)(de)數(shu)字，只有(you)天(tian)(tian)子(zi)才(cai)能享受(shou)的(de)(de)數(shu)字，這(zhe)就是“九(jiu)五(wu)之尊”。由此，中原大地出現(xian)“九(jiu)州與五(wu)服”的(de)(de)文(wen)(wen)化與觀念。

九州

九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)，按順序排列分(fen)別是(shi)：冀(ji)州(zhou)(zhou)(zhou)(zhou)(zhou)，兗州(zhou)(zhou)(zhou)(zhou)(zhou)，青州(zhou)(zhou)(zhou)(zhou)(zhou)，徐州(zhou)(zhou)(zhou)(zhou)(zhou)，揚州(zhou)(zhou)(zhou)(zhou)(zhou)，荊州(zhou)(zhou)(zhou)(zhou)(zhou)，豫州(zhou)(zhou)(zhou)(zhou)(zhou)，梁州(zhou)(zhou)(zhou)(zhou)(zhou)，雍州(zhou)(zhou)(zhou)(zhou)(zhou)。“九(jiu)(jiu)(jiu)”在(zai)中(zhong)(zhong)(zhong)國古代(dai)社會中(zhong)(zhong)(zhong)有(you)最大、最多的(de)(de)(de)(de)含義(yi)。當時(shi)，人(ren)們認為(wei)，“九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)”已經(jing)涵蓋了(le)天下(xia)。由(you)(you)此，九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)也(ye)是(shi)遠古中(zhong)(zhong)(zhong)國的(de)(de)(de)(de)別稱。在(zai)北(bei)京(jing)皇家(jia)園(yuan)(yuan)林(lin)(lin)圓明園(yuan)(yuan)中(zhong)(zhong)(zhong)就有(you)一(yi)核(he)心(xin)景(jing)區(qu)(qu)，名“九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)景(jing)區(qu)(qu)”，景(jing)區(qu)(qu)核(he)心(xin)是(shi)“九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)清晏(yan)”，它位于圓明園(yuan)(yuan)前湖(hu)(hu)北(bei)岸，與正(zheng)大光明殿隔湖(hu)(hu)相望(wang)，是(shi)圓明園(yuan)(yuan)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)重要(yao)景(jing)區(qu)(qu)，也(ye)可以說(shuo)是(shi)代(dai)表中(zhong)(zhong)(zhong)國古代(dai)皇家(jia)園(yuan)(yuan)林(lin)(lin)特色的(de)(de)(de)(de)景(jing)區(qu)(qu)。有(you)人(ren)會問，為(wei)什么(me)“九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)景(jing)區(qu)(qu)”重要(yao)？其根源就是(shi)它象(xiang)征著國家(jia)的(de)(de)(de)(de)統一(yi)和多民(min)族的(de)(de)(de)(de)團結，是(shi)中(zhong)(zhong)(zhong)華(hua)大一(yi)統的(de)(de)(de)(de)象(xiang)征。九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)景(jing)區(qu)(qu)在(zai)規(gui)劃設計上(shang)(shang)就體現(xian)了(le)這(zhe)一(yi)文化現(xian)象(xiang)和思想(xiang)。九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)景(jing)區(qu)(qu)以圓明園(yuan)(yuan)后湖(hu)(hu)為(wei)中(zhong)(zhong)(zhong)心(xin)，環湖(hu)(hu)形成九(jiu)(jiu)(jiu)個島嶼(yu)式的(de)(de)(de)(de)景(jing)區(qu)(qu)，即(ji)：鏤(lou)月(yue)開云(yun)、天然圖畫(hua)、碧桐書院、慈云(yun)普護、上(shang)(shang)下(xia)天光、杏花春(chun)館、坦(tan)(tan)坦(tan)(tan)蕩(dang)蕩(dang)、茹(ru)古涵今、九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)清宴。這(zhe)些景(jing)區(qu)(qu)簇(cu)擁(yong)著后湖(hu)(hu)，不僅使山水、建筑、景(jing)觀渾然一(yi)體，又突出了(le)封(feng)建統治(zhi)“一(yi)統九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)，天下(xia)和諧”的(de)(de)(de)(de)政治(zhi)意愿。由(you)(you)此可見，國家(jia)的(de)(de)(de)(de)統一(yi)、多民(min)族的(de)(de)(de)(de)團結在(zai)中(zhong)(zhong)(zhong)華(hua)民(min)族是(shi)有(you)著悠久的(de)(de)(de)(de)歷史和傳統，是(shi)凝(ning)刻在(zai)中(zhong)(zhong)(zhong)華(hua)民(min)族血(xue)脈中(zhong)(zhong)(zhong)的(de)(de)(de)(de)。現(xian)在(zai)，一(yi)提及圓明園(yuan)(yuan)，年輕人(ren)只知道(dao)“西洋樓”，不知道(dao)“九(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)景(jing)區(qu)(qu)”，這(zhe)是(shi)對圓明園(yuan)(yuan)中(zhong)(zhong)(zhong)國園(yuan)(yuan)林(lin)(lin)藝術展示上(shang)(shang)的(de)(de)(de)(de)一(yi)種失誤。

冀州

在九州中，冀州不僅名列首位(wei)，還因為(wei)其地勢(shi)居(ju)中，山(shan)(shan)水環(huan)抱，成為(wei)首善之區。在南(nan)宋時期，著名的理學(xue)家(jia)朱熹就曾經概括(kuo)說(shuo)，冀都天地間，好個大(da)(da)風水。山(shan)(shan)脈從云中來，前面(mian)黃(huang)河(he)環(huan)繞。泰山(shan)(shan)聳(song)左為(wei)龍(long)，華(hua)山(shan)(shan)聳(song)右為(wei)虎，嵩山(shan)(shan)為(wei)前案，淮南(nan)諸山(shan)(shan)為(wei)第二重案，江南(nan)五(wu)嶺為(wei)三重案。故古今建(jian)(jian)都之地皆莫過于冀都。“冀”指華(hua)北(bei)大(da)(da)平原，作(zuo)為(wei)建(jian)(jian)立都城，北(bei)京(jing)又(you)是最理想(xiang)的地方(fang)。有(you)些(xie)典籍是這(zhe)樣(yang)描(miao)述北(bei)京(jing)地形(xing)的：說(shuo)北(bei)京(jing)前面(mian)（東南(nan)）有(you)茫茫渤海，又(you)有(you)潮白河(he)、永定河(he)、拒馬河(he)以及北(bei)運(yun)河(he)等五(wu)大(da)(da)水系穿流而過，在北(bei)京(jing)小(xiao)平原后面(mian)（西北(bei)）則有(you)綿延不斷(duan)的燕山(shan)(shan)山(shan)(shan)脈及太行山(shan)(shan)脈為(wei)依托，地形(xing)是虎踞(ju)龍(long)盤，天然形(xing)勝。一般介(jie)紹(shao)北(bei)京(jing)地形(xing)史書或文獻(xian)也指出，北(bei)京(jing)是三面(mian)環(huan)山(shan)(shan)，一面(mian)向海，西高(gao)東低，沖擊平原，自然環(huan)境優越，適(shi)(shi)宜建(jian)(jian)都，適(shi)(shi)宜人類居(ju)住。

五服

五(wu)服(fu)(fu)(fu)，中(zhong)(zhong)(zhong)國古代(dai)先民(min)講究的(de)“五(wu)服(fu)(fu)(fu)”是(shi)(shi)(shi)(shi)一(yi)(yi)種適(shi)應原(yuan)始社(she)會生(sheng)產關系的(de)和(he)(he)諧(xie)社(she)會結(jie)構(gou)。核(he)心(xin)(xin)(xin)是(shi)(shi)(shi)(shi)帝(di)(di)(di)王居中(zhong)(zhong)(zhong)心(xin)(xin)(xin)，然(ran)后從(cong)京(jing)畿(ji)逐漸到邊遠藩(fan)屬國均(jun)臣服(fu)(fu)(fu)帝(di)(di)(di)王的(de)理想分區域管理思想，也(ye)是(shi)(shi)(shi)(shi)古代(dai)帝(di)(di)(di)王治(zhi)國安邦的(de)原(yuan)始思想。這(zhe)種思想進(jin)一(yi)(yi)步引(yin)申就是(shi)(shi)(shi)(shi)圍(wei)繞(rao)中(zhong)(zhong)(zhong)央(yang)(yang)和(he)(he)服(fu)(fu)(fu)務(wu)中(zhong)(zhong)(zhong)央(yang)(yang)的(de)思想和(he)(he)意識(shi)。古代(dai)先民(min)認為(wei)，國家大(da)一(yi)(yi)統，要有一(yi)(yi)個中(zhong)(zhong)(zhong)心(xin)(xin)(xin)，這(zhe)個中(zhong)(zhong)(zhong)心(xin)(xin)(xin)或者稱為(wei)核(he)心(xin)(xin)(xin)就是(shi)(shi)(shi)(shi)中(zhong)(zhong)(zhong)央(yang)(yang)。中(zhong)(zhong)(zhong)央(yang)(yang)從(cong)地域講，就是(shi)(shi)(shi)(shi)帝(di)(di)(di)王所在的(de)區域，就是(shi)(shi)(shi)(shi)都(dou)城。由此，在中(zhong)(zhong)(zhong)國古代(dai)繪制(zhi)的(de)“五(wu)服(fu)(fu)(fu)圖(tu)”表明，核(he)心(xin)(xin)(xin)是(shi)(shi)(shi)(shi)中(zhong)(zhong)(zhong)央(yang)(yang)，或是(shi)(shi)(shi)(shi)帝(di)(di)(di)都(dou)；然(ran)后是(shi)(shi)(shi)(shi)圍(wei)繞(rao)帝(di)(di)(di)都(dou)的(de)五(wu)服(fu)(fu)(fu)，由近及遠的(de)順序(xu)是(shi)(shi)(shi)(shi)：甸服(fu)(fu)(fu)，侯服(fu)(fu)(fu)，綏服(fu)(fu)(fu)（也(ye)稱“賓服(fu)(fu)(fu)”），要服(fu)(fu)(fu)，荒服(fu)(fu)(fu)。

在古籍(ji)《國語(yu)·周語(yu)》中也有記載(zai)，講的是周穆王(wang)時祭公謀(mou)父曾解釋過“五服(fu)”，大意是說(shuo)，以王(wang)居住地為中心，按相(xiang)等遠近(jin)作(zuo)正方形(xing)(xing)或圓形(xing)(xing)邊界，依次劃分(fen)區域(yu)，最(zui)近(jin)的為“甸(dian)服(fu)”，然后是“侯服(fu)”、“賓服(fu)”（漢書(shu)作(zuo)“綏服(fu)”）、“要服(fu)”、“荒(huang)服(fu)”，是為“五服(fu)”。

中央思想

中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)央的(de)(de)(de)思想(xiang)到2500年前中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國步入春(chun)秋戰國時期，由于思想(xiang)、學(xue)術空前開放，又有(you)了(le)(le)一(yi)(yi)(yi)次升華，這就(jiu)(jiu)(jiu)是(shi)(shi)(shi)(shi)孔子關于“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)(yong)(yong)(yong)”的(de)(de)(de)思想(xiang)及論述。孔子認為“不(bu)(bu)(bu)(bu)偏(pian)為中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，不(bu)(bu)(bu)(bu)變為庸(yong)(yong)(yong)(yong)(yong)(yong)”。我(wo)們常(chang)說(shuo)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”，就(jiu)(jiu)(jiu)是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)個長方(fang)形再加上一(yi)(yi)(yi)豎(shu)。這一(yi)(yi)(yi)豎(shu)不(bu)(bu)(bu)(bu)能寫偏(pian)了(le)(le)，寫偏(pian)了(le)(le)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)就(jiu)(jiu)(jiu)不(bu)(bu)(bu)(bu)好看了(le)(le)。在(zai)學(xue)習書法過程中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，教授書法的(de)(de)(de)老(lao)師就(jiu)(jiu)(jiu)有(you)專門用(yong)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)作范例(li)的(de)(de)(de)，其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)對“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)的(de)(de)(de)一(yi)(yi)(yi)豎(shu)非(fei)常(chang)講究，要求(qiu)：既要懸肘、懸腕(wan)，又要“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)鋒”行筆(bi)，而且要求(qiu)用(yong)筆(bi)垂直、左右環視，做到不(bu)(bu)(bu)(bu)偏(pian)不(bu)(bu)(bu)(bu)倚(yi)，準確地在(zai)“口”的(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)攢足氣力(li)，行筆(bi)。孔子所講的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)(yong)(yong)(yong)”，比寫“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)的(de)(de)(de)文化內(nei)涵要博大精深(shen)，其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)既有(you)規范的(de)(de)(de)要求(qiu)，又有(you)做人、處事的(de)(de)(de)思維和方(fang)法。有(you)人講“庸(yong)(yong)(yong)(yong)(yong)(yong)”字(zi)(zi)(zi)，認為是(shi)(shi)(shi)(shi)平庸(yong)(yong)(yong)(yong)(yong)(yong)，這是(shi)(shi)(shi)(shi)現代漢語(yu)對“庸(yong)(yong)(yong)(yong)(yong)(yong)”字(zi)(zi)(zi)的(de)(de)(de)一(yi)(yi)(yi)種誤解，儒(ru)(ru)家所說(shuo)的(de)(de)(de)“庸(yong)(yong)(yong)(yong)(yong)(yong)”字(zi)(zi)(zi)含有(you)廣泛的(de)(de)(de)應用(yong)和實踐(jian)之(zhi)含義(yi)。例(li)如，“庸(yong)(yong)(yong)(yong)(yong)(yong)”字(zi)(zi)(zi)拆開是(shi)(shi)(shi)(shi)“廣”、“手(shou)”、“用(yong)”三部分組成，“廣”就(jiu)(jiu)(jiu)是(shi)(shi)(shi)(shi)在(zai)一(yi)(yi)(yi)種原則(ze)下具(ju)有(you)普遍(bian)意義(yi)，“手(shou)”就(jiu)(jiu)(jiu)是(shi)(shi)(shi)(shi)強調親(qin)自動手(shou)，具(ju)有(you)實踐(jian)的(de)(de)(de)含義(yi)；“用(yong)”就(jiu)(jiu)(jiu)是(shi)(shi)(shi)(shi)應用(yong)。有(you)人概括儒(ru)(ru)家強調的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)(yong)(yong)(yong)”，是(shi)(shi)(shi)(shi)在(zai)待人接(jie)物時采取不(bu)(bu)(bu)(bu)偏(pian)不(bu)(bu)(bu)(bu)倚(yi)、調和折(zhe)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)態(tai)度。這還是(shi)(shi)(shi)(shi)字(zi)(zi)(zi)面上的(de)(de)(de)解釋(shi)，而不(bu)(bu)(bu)(bu)偏(pian)不(bu)(bu)(bu)(bu)倚(yi)的(de)(de)(de)深(shen)刻含義(yi)則(ze)是(shi)(shi)(shi)(shi)堅持中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)或公正(zheng)，強調的(de)(de)(de)是(shi)(shi)(shi)(shi)堅守原則(ze)，其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)調和與折(zhe)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)更深(shen)刻的(de)(de)(de)涵義(yi)是(shi)(shi)(shi)(shi)包容與寬(kuan)容。在(zai)孔子提(ti)(ti)出(chu)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)(yong)(yong)(yong)”思想(xiang)之(zhi)后(hou)，將中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)思想(xiang)又進(jin)(jin)一(yi)(yi)(yi)步應用(yong)于帝(di)王、國家、社稷的(de)(de)(de)是(shi)(shi)(shi)(shi)《呂氏春(chun)秋》。這部先秦時期的(de)(de)(de)歷史文獻進(jin)(jin)一(yi)(yi)(yi)步提(ti)(ti)出(chu)“王者(zhe)擇天下之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而立國，擇國之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而立宮(gong)，擇宮(gong)之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而立廟(miao)”，也就(jiu)(jiu)(jiu)是(shi)(shi)(shi)(shi)說(shuo)，帝(di)王的(de)(de)(de)位置應該(gai)是(shi)(shi)(shi)(shi)天下正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)王的(de)(de)(de)住所（宮(gong)殿(dian)）應該(gai)在(zai)都城的(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)王的(de)(de)(de)宗祠應該(gai)在(zai)皇宮(gong)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。

從中(zhong)(zhong)華上(shang)下(xia)五(wu)千年的(de)(de)歷史來(lai)看(kan)，中(zhong)(zhong)心(xin)(xin)(xin)的(de)(de)思想、中(zhong)(zhong)正的(de)(de)意識是(shi)(shi)深(shen)入人(ren)(ren)(ren)(ren)心(xin)(xin)(xin)的(de)(de)，是(shi)(shi)融化(hua)在幾千年的(de)(de)中(zhong)(zhong)國(guo)(guo)思想文化(hua)建(jian)設中(zhong)(zhong)的(de)(de)，同(tong)時也(ye)(ye)是(shi)(shi)中(zhong)(zhong)國(guo)(guo)文化(hua)最顯著(zhu)的(de)(de)特(te)征之一。人(ren)(ren)(ren)(ren)們常說“中(zhong)(zhong)式(shi)”就是(shi)(shi)這(zhe)樣一個概念。“中(zhong)(zhong)式(shi)”是(shi)(shi)什么？其文化(hua)內涵中(zhong)(zhong)很(hen)重要(yao)的(de)(de)內容(rong)包括：中(zhong)(zhong)心(xin)(xin)(xin)、中(zhong)(zhong)正、對(dui)稱(cheng)(cheng)(cheng)。中(zhong)(zhong)心(xin)(xin)(xin)就是(shi)(shi)核心(xin)(xin)(xin)，中(zhong)(zhong)正就是(shi)(shi)不偏不倚，中(zhong)(zhong)心(xin)(xin)(xin)明顯；對(dui)稱(cheng)(cheng)(cheng)就是(shi)(shi)左右(you)對(dui)稱(cheng)(cheng)(cheng)，維(wei)護或襯托(tuo)中(zhong)(zhong)心(xin)(xin)(xin)。例如，民國(guo)(guo)以后，創新了一種中(zhong)(zhong)西合壁式(shi)的(de)(de)服裝(zhuang)(zhuang)，被(bei)(bei)稱(cheng)(cheng)(cheng)為(wei)(wei)(wei)(wei)“中(zhong)(zhong)山服”，就有中(zhong)(zhong)線明顯、左右(you)對(dui)稱(cheng)(cheng)(cheng)的(de)(de)特(te)點。中(zhong)(zhong)山裝(zhuang)(zhuang)是(shi)(shi)20世紀初由(you)孫中(zhong)(zhong)山先生倡導(dao)的(de)(de)，一度也(ye)(ye)被(bei)(bei)稱(cheng)(cheng)(cheng)為(wei)(wei)(wei)(wei)“國(guo)(guo)服”。其款式(shi)特(te)點是(shi)(shi)前門襟有6個紐扣，正中(zhong)(zhong)垂(chui)直(zhi)線均(jun)勻排列(lie)，上(shang)下(xia)共有4個兜，對(dui)稱(cheng)(cheng)(cheng)于中(zhong)(zhong)線兩側(ce)。中(zhong)(zhong)國(guo)(guo)的(de)(de)中(zhong)(zhong)醫(yi)也(ye)(ye)是(shi)(shi)講究中(zhong)(zhong)心(xin)(xin)(xin)的(de)(de)，這(zhe)個中(zhong)(zhong)心(xin)(xin)(xin)就是(shi)(shi)人(ren)(ren)(ren)(ren)。中(zhong)(zhong)醫(yi)認(ren)為(wei)(wei)(wei)(wei)，人(ren)(ren)(ren)(ren)在天地的(de)(de)中(zhong)(zhong)間，受天和(he)地自然環境變化(hua)的(de)(de)影(ying)響，為(wei)(wei)(wei)(wei)此，要(yao)以人(ren)(ren)(ren)(ren)為(wei)(wei)(wei)(wei)中(zhong)(zhong)心(xin)(xin)(xin)。中(zhong)(zhong)醫(yi)認(ren)為(wei)(wei)(wei)(wei)，人(ren)(ren)(ren)(ren)體(ti)的(de)(de)大腦(nao)和(he)脊(ji)(ji)椎又是(shi)(shi)人(ren)(ren)(ren)(ren)體(ti)的(de)(de)中(zhong)(zhong)心(xin)(xin)(xin)，各種器(qi)官分左右(you)排列(lie)，由(you)此人(ren)(ren)(ren)(ren)體(ti)有左右(you)、陰陽之區分。人(ren)(ren)(ren)(ren)體(ti)四肢(zhi)的(de)(de)活動，也(ye)(ye)是(shi)(shi)依靠大腦(nao)和(he)脊(ji)(ji)椎的(de)(de)，為(wei)(wei)(wei)(wei)此，人(ren)(ren)(ren)(ren)要(yao)很(hen)好地保護好大腦(nao)和(he)脊(ji)(ji)椎。