北京中軸線

北京中軸(zhou)(zhou)(zhou)線(xian)，是(shi)指北京(jing)(jing)自元大都、明清(qing)北京(jing)(jing)城(cheng)以來北京(jing)(jing)城(cheng)市東西對稱布局(ju)建(jian)筑物(wu)的對稱軸(zhou)(zhou)(zhou)，北京(jing)(jing)市諸多其他建(jian)筑物(wu)亦位于此條軸(zhou)(zhou)(zhou)線(xian)上。明清(qing)北京(jing)(jing)城(cheng)的中軸(zhou)(zhou)(zhou)線(xian)南(nan)起(qi)永定門(men)，北至鐘鼓樓，直線(xian)距離長約(yue)7.8公里。

上(shang)世(shi)紀(ji)九十年代(dai)，北(bei)京為(wei)連接城市中(zhong)心和(he)亞運(yun)村(cun)，在二環路(lu)鐘鼓樓橋引出鼓樓外大街，向北(bei)至三環后改名為(wei)北(bei)辰路(lu)，這條路(lu)成(cheng)為(wei)北(bei)京中(zhong)軸線的(de)延伸，西邊建造中(zhong)華民族園，東邊則(ze)是國(guo)家(jia)奧林匹(pi)克(ke)體育中(zhong)心。

北(bei)(bei)京申奧成功后(hou)，中軸(zhou)線(xian)再次向(xiang)北(bei)(bei)延長，成為奧林(lin)(lin)匹(pi)克公園的軸(zhou)線(xian)。東邊建(jian)造國(guo)家體育場（鳥巢），西邊則是國(guo)家游泳中心（水立方）。再向(xiang)北(bei)(bei)，穿過(guo)奧林(lin)(lin)匹(pi)克公園，到達奧林(lin)(lin)匹(pi)克森林(lin)(lin)公園，該公園中間(jian)的仰(yang)山、奧海均在中軸(zhou)線(xian)上。

北京中軸線背景

古(gu)代北(bei)(bei)京城(cheng)市(shi)建(jian)設中(zhong)最(zui)(zui)突出(chu)的(de)(de)(de)成(cheng)就，是(shi)(shi)北(bei)(bei)京以宮城(cheng)為(wei)中(zhong)心的(de)(de)(de)向心式格局和(he)自永定(ding)門到(dao)鐘樓長(chang)7.8公(gong)里的(de)(de)(de)城(cheng)市(shi)中(zhong)軸線(xian)，這是(shi)(shi)世界城(cheng)市(shi)建(jian)設歷(li)史上(shang)最(zui)(zui)杰(jie)出(chu)的(de)(de)(de)城(cheng)市(shi)設計范(fan)例之(zhi)一(yi)。中(zhong)國建(jian)筑(zhu)大師梁思成(cheng)曾贊(zan)美這條中(zhong)軸線(xian)是(shi)(shi)“一(yi)根長(chang)達(da)八(ba)公(gong)里，全世界最(zui)(zui)長(chang)，也最(zui)(zui)偉大的(de)(de)(de)南(nan)北(bei)(bei)中(zhong)軸線(xian)穿過全城(cheng)。北(bei)(bei)京獨有的(de)(de)(de)壯美秩(zhi)序(xu)就由這條中(zhong)軸的(de)(de)(de)建(jian)立而產生；前后起伏(fu)、左(zuo)右對稱的(de)(de)(de)體形或空間(jian)的(de)(de)(de)分配都是(shi)(shi)以這中(zhong)軸線(xian)為(wei)依據(ju)的(de)(de)(de)；氣(qi)魄(po)之(zhi)雄偉就在這個南(nan)北(bei)(bei)引伸、一(yi)貫到(dao)底的(de)(de)(de)規模(mo)”。

北京中軸線起源

元代，中(zhong)軸線(xian)正式形成，位置在(zai)今舊鼓樓大街(jie)的(de)中(zhong)心線(xian)及其向南的(de)延伸(shen)線(xian)，越(yue)過太液(ye)池東岸(an)的(de)宮(gong)城中(zhong)央(yang)，到(dao)了(le)(le)明(ming)代，統治者將北京中(zhong)軸線(xian)向東移動了(le)(le)150米，最(zui)終形成現在(zai)的(de)格局(ju)。

建立中軸(zhou)線，目的(de)是為(wei)(wei)強調(diao)封建帝王的(de)中心地位，正如中國(guo)之名，意為(wei)(wei)“世(shi)界中央之國(guo)”一(yi)樣。城市(shi)總(zong)體布局以中軸(zhou)線為(wei)(wei)中心，左面為(wei)(wei)太廟(miao)，右面為(wei)(wei)社稷壇；前(qian)面是朝(chao)廷，后(hou)面為(wei)(wei)市(shi)場，即“左祖右社”、“前(qian)朝(chao)后(hou)市(shi)”，因此在城市(shi)布局上成為(wei)(wei)世(shi)界上最輝(hui)煌的(de)城市(shi)之一(yi)。

北京中軸線布局

北京(jing)中(zhong)(zhong)軸線(xian)南起外(wai)城(cheng)永定門，經內城(cheng)正陽(yang)門、中(zhong)(zhong)華門、天(tian)安(an)門、端門、午門、太(tai)和門，穿過太(tai)和殿、中(zhong)(zhong)和殿、保和殿、乾清宮、坤寧(ning)宮、神武(wu)門，越過萬(wan)歲山萬(wan)春亭，壽皇殿、鼓(gu)樓，直(zhi)抵鐘樓的(de)(de)中(zhong)(zhong)心(xin)點。這條中(zhong)(zhong)軸線(xian)連著四重城(cheng)，即外(wai)城(cheng)、內城(cheng)、皇城(cheng)和紫禁(jin)城(cheng)，好似北京(jing)城(cheng)的(de)(de)脊(ji)梁，鮮明地突(tu)出了九重宮闕的(de)(de)位置，體現(xian)封(feng)建(jian)帝王居(ju)天(tian)下之(zhi)中(zhong)(zhong)“唯我獨尊”的(de)(de)思想。

北京中軸線對稱特點

按照傳統的(de)“隆廟(miao)社(she)、崇闕壇”規制，在中(zhong)軸線兩旁對(dui)(dui)稱排列(lie)各種壇廟(miao)建(jian)筑物。天壇、先農壇、東便門(men)(men)(men)、西(xi)便門(men)(men)(men)、崇文門(men)(men)(men)、宣武門(men)(men)(men)、太廟(miao)、社(she)稷壇、東華門(men)(men)(men)、西(xi)華門(men)(men)(men)、東直(zhi)門(men)(men)(men)、西(xi)直(zhi)門(men)(men)(men)、安定門(men)(men)(men)、德勝門(men)(men)(men)以中(zhong)軸線為軸對(dui)(dui)稱分布。所有的(de)皇室宮殿、壇廟(miao)、政府衙署(shu)和其他(ta)重要建(jian)筑都依附著這(zhe)條中(zhong)軸線而(er)結合在一起。這(zhe)些建(jian)筑既是古都北京(jing)的(de)象(xiang)征(zheng)，又(you)是中(zhong)國文明的(de)象(xiang)征(zheng)。

北京中軸線文化內涵

文化象征

“中(zhong)(zhong)(zhong)國”名稱源于(yu)中(zhong)(zhong)(zhong)國古代文化，“中(zhong)(zhong)(zhong)國”含(han)有(you)“中(zhong)(zhong)(zhong)央之國”的(de)(de)意思。“中(zhong)(zhong)(zhong)央之國”的(de)(de)思想源于(yu)生(sheng)(sheng)活(huo)在黃河(he)流(liu)域(yu)的(de)(de)漢(han)族(zu)，他們比(bi)同時代的(de)(de)一(yi)些部落氏(shi)族(zu)更(geng)早(zao)一(yi)些進入農(nong)耕(geng)(geng)社會。在農(nong)業生(sheng)(sheng)產和(he)(he)農(nong)耕(geng)(geng)生(sheng)(sheng)活(huo)中(zhong)(zhong)(zhong)，經過長(chang)(chang)時間(jian)的(de)(de)與(yu)自然災(zai)害作(zuo)斗爭(zheng)，特別(bie)是與(yu)洪水作(zuo)斗爭(zheng)，對天地運轉、節(jie)氣(qi)變化、植物(wu)生(sheng)(sheng)長(chang)(chang)有(you)了比(bi)較領先(xian)(xian)的(de)(de)認識(shi)。由(you)(you)此，黃河(he)流(liu)域(yu)比(bi)較先(xian)(xian)進的(de)(de)農(nong)耕(geng)(geng)文明成為了周邊部落氏(shi)族(zu)向往的(de)(de)中(zhong)(zhong)(zhong)心。由(you)(you)此，“中(zhong)(zhong)(zhong)”在古代先(xian)(xian)民的(de)(de)心目中(zhong)(zhong)(zhong)很早(zao)就形成一(yi)種(zhong)觀念，即：先(xian)(xian)進的(de)(de)生(sheng)(sheng)產和(he)(he)生(sheng)(sheng)活(huo)方(fang)式。換句話說(shuo)，這種(zhong)先(xian)(xian)進的(de)(de)生(sheng)(sheng)產和(he)(he)生(sheng)(sheng)活(huo)方(fang)式就是黃河(he)流(liu)域(yu)的(de)(de)農(nong)耕(geng)(geng)文化。此后，在人們心目中(zhong)(zhong)(zhong)逐(zhu)漸(jian)演變成黃土(tu)地居中(zhong)(zhong)(zhong)的(de)(de)思想和(he)(he)意識(shi)。例如，在中(zhong)(zhong)(zhong)國古代先(xian)(xian)民創立的(de)(de)“陰陽五行(xing)”學(xue)說(shuo)中(zhong)(zhong)(zhong)，就確定(ding)“土(tu)”的(de)(de)位置在中(zhong)(zhong)(zhong)央；同時，在各(ge)種(zhong)顏色的(de)(de)土(tu)中(zhong)(zhong)(zhong)，又(you)認定(ding)“黃土(tu)”在中(zhong)(zhong)(zhong)心或中(zhong)(zhong)(zhong)央。在北(bei)京(jing)中(zhong)(zhong)(zhong)山公園內(nei)（古代的(de)(de)社稷壇）就有(you)這一(yi)文化現象的(de)(de)典型(xing)象征。

皇權象征

北京社稷壇為(wei)正方(fang)(fang)(fang)形祭壇，象征著祖國遼闊(kuo)的(de)大地和領土(tu)，用五(wu)(wu)種顏色的(de)土(tu)堆(dui)積而成。其中(zhong)，正中(zhong)間為(wei)黃土(tu)，東(dong)面(mian)為(wei)青土(tu)，南(nan)面(mian)為(wei)紅（赤）土(tu)，西(xi)面(mian)為(wei)白土(tu)，北面(mian)為(wei)黑(hei)土(tu)。五(wu)(wu)色土(tu)也象征天下(xia)五(wu)(wu)個方(fang)(fang)(fang)位，代(dai)表著東(dong)、西(xi)、南(nan)、北、中(zhong)。在中(zhong)國傳統文(wen)化中(zhong)，五(wu)(wu)個方(fang)(fang)(fang)位又與五(wu)(wu)方(fang)(fang)(fang)尊(zun)(zun)(zun)崇(chong)的(de)神(shen)(shen)(shen)物結合，例(li)如，東(dong)方(fang)(fang)(fang)尊(zun)(zun)(zun)太嗥，輔(fu)佐為(wei)木神(shen)(shen)(shen)；南(nan)方(fang)(fang)(fang)尊(zun)(zun)(zun)炎帝，輔(fu)佐為(wei)火神(shen)(shen)(shen)；西(xi)方(fang)(fang)(fang)尊(zun)(zun)(zun)少昊(hao)，輔(fu)佐為(wei)金神(shen)(shen)(shen)；北方(fang)(fang)(fang)尊(zun)(zun)(zun)顓項，輔(fu)佐為(wei)水神(shen)(shen)(shen)；正中(zhong)尊(zun)(zun)(zun)黃帝，輔(fu)佐為(wei)土(tu)神(shen)(shen)(shen)。

由崇尚(shang)黃(huang)土(tu)(tu)地到(dao)崇尚(shang)明黃(huang)顏(yan)色，是(shi)(shi)(shi)中(zhong)(zhong)國古代社(she)(she)會由原(yuan)始走向(xiang)封建等(deng)級社(she)(she)會的(de)(de)一(yi)(yi)個顯(xian)著(zhu)標(biao)(biao)志(zhi)。在(zai)中(zhong)(zhong)國封建社(she)(she)會中(zhong)(zhong)，不僅崇尚(shang)黃(huang)土(tu)(tu)地，還(huan)尊崇黃(huang)顏(yan)色，黃(huang)顏(yan)色被演繹成為皇(huang)權和高(gao)貴的(de)(de)象征。在(zai)中(zhong)(zhong)國封建社(she)(she)會中(zhong)(zhong)，大一(yi)(yi)統的(de)(de)核(he)心(xin)(xin)思想或觀念就是(shi)(shi)(shi)皇(huang)權、皇(huang)帝，而皇(huang)權、皇(huang)帝的(de)(de)標(biao)(biao)志(zhi)性顏(yan)色就是(shi)(shi)(shi)黃(huang)顏(yan)色。例如，皇(huang)宮要用黃(huang)琉(liu)(liu)璃(li)瓦(wa)建筑，皇(huang)帝在(zai)正式場(chang)合要穿黃(huang)色的(de)(de)龍(long)袍或馬褂等(deng)。北京城(cheng)作為古代帝都，其(qi)城(cheng)市(shi)基礎色調是(shi)(shi)(shi)灰(hui)(hui)墻灰(hui)(hui)瓦(wa)的(de)(de)城(cheng)墻、街巷(xiang)、胡同與四合院，而在(zai)城(cheng)市(shi)核(he)心(xin)(xin)區域(yu)則是(shi)(shi)(shi)紅墻黃(huang)瓦(wa)的(de)(de)宮殿建筑。這種(zhong)大面積使用黃(huang)色琉(liu)(liu)璃(li)瓦(wa)的(de)(de)建筑形式可以說是(shi)(shi)(shi)北京作為封建帝都的(de)(de)一(yi)(yi)個顯(xian)著(zhu)標(biao)(biao)志(zhi)。

九五之尊

在(zai)(zai)遠古中(zhong)國(guo)流(liu)傳“大(da)(da)(da)禹(yu)匯諸(zhu)侯”的(de)(de)(de)故(gu)事。這(zhe)個(ge)(ge)故(gu)事說，大(da)(da)(da)禹(yu)在(zai)(zai)成功(gong)治(zhi)理(li)水患(huan)后，為了(le)檢(jian)閱天(tian)下究竟有(you)(you)多少氏(shi)(shi)族(zu)部(bu)(bu)落，決定(ding)在(zai)(zai)黃河流(liu)域的(de)(de)(de)涂山（今安徽懷遠）拜(bai)會(hui)(hui)天(tian)下氏(shi)(shi)族(zu)部(bu)(bu)落的(de)(de)(de)首(shou)領(ling)(ling)(ling)。當時(shi)(shi)，得(de)到消息的(de)(de)(de)氏(shi)(shi)族(zu)部(bu)(bu)落首(shou)領(ling)(ling)(ling)都(dou)來了(le)，人數有(you)(you)成千上萬(wan)。同時(shi)(shi)，各氏(shi)(shi)族(zu)部(bu)(bu)落首(shou)領(ling)(ling)(ling)還帶來了(le)各種各樣的(de)(de)(de)拜(bai)會(hui)(hui)禮(li)物(wu)。在(zai)(zai)這(zhe)次拜(bai)會(hui)(hui)上，大(da)(da)(da)禹(yu)成了(le)受(shou)人尊敬的(de)(de)(de)中(zhong)心人物(wu)，成為“萬(wan)王(wang)之王(wang)”，也就(jiu)是(shi)在(zai)(zai)各氏(shi)(shi)族(zu)部(bu)(bu)落首(shou)領(ling)(ling)(ling)之上令人尊敬的(de)(de)(de)人物(wu)。由此(ci)，從(cong)大(da)(da)(da)禹(yu)之后，中(zhong)國(guo)進入了(le)階(jie)級社會(hui)(hui)，出(chu)現了(le)第一(yi)個(ge)(ge)朝代——夏。從(cong)禹(yu)的(de)(de)(de)兒(er)子(zi)開始，中(zhong)國(guo)歷(li)史上陸續(xu)出(chu)現了(le)王(wang)、天(tian)子(zi)、皇帝和(he)大(da)(da)(da)一(yi)統多民族(zu)的(de)(de)(de)國(guo)家(jia)。在(zai)(zai)大(da)(da)(da)禹(yu)拜(bai)會(hui)(hui)天(tian)下氏(shi)(shi)族(zu)部(bu)(bu)落后，大(da)(da)(da)禹(yu)還辦了(le)一(yi)件大(da)(da)(da)事，那就(jiu)是(shi)將各氏(shi)(shi)族(zu)部(bu)(bu)落首(shou)領(ling)(ling)(ling)送來的(de)(de)(de)不同樣式(shi)的(de)(de)(de)青銅(tong)器統一(yi)鑄成九(jiu)個(ge)(ge)大(da)(da)(da)鼎，以九(jiu)鼎象征(zheng)著天(tian)下一(yi)統和(he)國(guo)家(jia)的(de)(de)(de)最(zui)高禮(li)制。由此(ci)，“九(jiu)”不僅(jin)成為個(ge)(ge)位最(zui)大(da)(da)(da)的(de)(de)(de)數字，還成為中(zhong)華文化中(zhong)最(zui)尊貴的(de)(de)(de)數字，只有(you)(you)天(tian)子(zi)才能享受(shou)的(de)(de)(de)數字，這(zhe)就(jiu)是(shi)“九(jiu)五(wu)之尊”。由此(ci)，中(zhong)原大(da)(da)(da)地(di)出(chu)現“九(jiu)州與五(wu)服”的(de)(de)(de)文化與觀念。

九州

九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)，按順序排(pai)列(lie)分別是(shi)(shi)：冀州(zhou)(zhou)(zhou)(zhou)，兗(yan)州(zhou)(zhou)(zhou)(zhou)，青州(zhou)(zhou)(zhou)(zhou)，徐州(zhou)(zhou)(zhou)(zhou)，揚州(zhou)(zhou)(zhou)(zhou)，荊州(zhou)(zhou)(zhou)(zhou)，豫州(zhou)(zhou)(zhou)(zhou)，梁州(zhou)(zhou)(zhou)(zhou)，雍州(zhou)(zhou)(zhou)(zhou)。“九(jiu)(jiu)”在(zai)中(zhong)(zhong)(zhong)國(guo)(guo)古(gu)代社會中(zhong)(zhong)(zhong)有最大(da)、最多的(de)(de)(de)(de)含(han)義(yi)。當時，人(ren)們(men)認為，“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)”已經涵蓋了天(tian)下(xia)。由此，九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)也是(shi)(shi)遠古(gu)中(zhong)(zhong)(zhong)國(guo)(guo)的(de)(de)(de)(de)別稱。在(zai)北京皇家園(yuan)(yuan)(yuan)林(lin)圓(yuan)(yuan)(yuan)(yuan)明(ming)(ming)園(yuan)(yuan)(yuan)中(zhong)(zhong)(zhong)就(jiu)(jiu)(jiu)有一(yi)(yi)核(he)心景(jing)(jing)區(qu)(qu)(qu)，名“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)區(qu)(qu)(qu)”，景(jing)(jing)區(qu)(qu)(qu)核(he)心是(shi)(shi)“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)清晏”，它(ta)位于圓(yuan)(yuan)(yuan)(yuan)明(ming)(ming)園(yuan)(yuan)(yuan)前湖(hu)北岸，與正大(da)光明(ming)(ming)殿隔(ge)湖(hu)相(xiang)望(wang)，是(shi)(shi)圓(yuan)(yuan)(yuan)(yuan)明(ming)(ming)園(yuan)(yuan)(yuan)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)重要景(jing)(jing)區(qu)(qu)(qu)，也可(ke)(ke)以說是(shi)(shi)代表中(zhong)(zhong)(zhong)國(guo)(guo)古(gu)代皇家園(yuan)(yuan)(yuan)林(lin)特色的(de)(de)(de)(de)景(jing)(jing)區(qu)(qu)(qu)。有人(ren)會問，為什(shen)么(me)“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)區(qu)(qu)(qu)”重要？其根(gen)源就(jiu)(jiu)(jiu)是(shi)(shi)它(ta)象征著(zhu)(zhu)國(guo)(guo)家的(de)(de)(de)(de)統(tong)(tong)一(yi)(yi)和多民族的(de)(de)(de)(de)團結，是(shi)(shi)中(zhong)(zhong)(zhong)華大(da)一(yi)(yi)統(tong)(tong)的(de)(de)(de)(de)象征。九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)區(qu)(qu)(qu)在(zai)規(gui)劃設計(ji)上就(jiu)(jiu)(jiu)體現了這(zhe)一(yi)(yi)文(wen)化現象和思想。九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)區(qu)(qu)(qu)以圓(yuan)(yuan)(yuan)(yuan)明(ming)(ming)園(yuan)(yuan)(yuan)后(hou)湖(hu)為中(zhong)(zhong)(zhong)心，環湖(hu)形成(cheng)九(jiu)(jiu)個島嶼式的(de)(de)(de)(de)景(jing)(jing)區(qu)(qu)(qu)，即：鏤月開(kai)云、天(tian)然圖(tu)畫、碧桐書院、慈(ci)云普護、上下(xia)天(tian)光、杏花春(chun)館、坦坦蕩(dang)蕩(dang)、茹古(gu)涵今、九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)清宴。這(zhe)些景(jing)(jing)區(qu)(qu)(qu)簇擁著(zhu)(zhu)后(hou)湖(hu)，不僅使(shi)山水、建(jian)筑、景(jing)(jing)觀渾然一(yi)(yi)體，又突出了封建(jian)統(tong)(tong)治“一(yi)(yi)統(tong)(tong)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)，天(tian)下(xia)和諧”的(de)(de)(de)(de)政(zheng)治意(yi)愿。由此可(ke)(ke)見，國(guo)(guo)家的(de)(de)(de)(de)統(tong)(tong)一(yi)(yi)、多民族的(de)(de)(de)(de)團結在(zai)中(zhong)(zhong)(zhong)華民族是(shi)(shi)有著(zhu)(zhu)悠(you)久的(de)(de)(de)(de)歷史和傳統(tong)(tong)，是(shi)(shi)凝刻在(zai)中(zhong)(zhong)(zhong)華民族血脈中(zhong)(zhong)(zhong)的(de)(de)(de)(de)。現在(zai)，一(yi)(yi)提及(ji)圓(yuan)(yuan)(yuan)(yuan)明(ming)(ming)園(yuan)(yuan)(yuan)，年(nian)輕人(ren)只知道“西洋樓”，不知道“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)區(qu)(qu)(qu)”，這(zhe)是(shi)(shi)對圓(yuan)(yuan)(yuan)(yuan)明(ming)(ming)園(yuan)(yuan)(yuan)中(zhong)(zhong)(zhong)國(guo)(guo)園(yuan)(yuan)(yuan)林(lin)藝術展示上的(de)(de)(de)(de)一(yi)(yi)種(zhong)失誤。

冀州

在九州中，冀(ji)(ji)州不僅(jin)名列(lie)首位(wei)，還因為(wei)(wei)其地勢居(ju)中，山(shan)水環(huan)抱，成(cheng)為(wei)(wei)首善之(zhi)區。在南宋時期，著名的(de)理學(xue)家朱熹就(jiu)曾經概(gai)括說(shuo)(shuo)，冀(ji)(ji)都(dou)天(tian)地間，好(hao)個大(da)風水。山(shan)脈從云(yun)中來(lai)，前(qian)面(mian)黃河(he)環(huan)繞。泰(tai)山(shan)聳(song)左為(wei)(wei)龍，華山(shan)聳(song)右為(wei)(wei)虎，嵩(song)山(shan)為(wei)(wei)前(qian)案(an)，淮南諸山(shan)為(wei)(wei)第二重案(an)，江南五嶺(ling)為(wei)(wei)三(san)重案(an)。故(gu)古今建(jian)都(dou)之(zhi)地皆莫過于(yu)冀(ji)(ji)都(dou)。“冀(ji)(ji)”指華北(bei)(bei)(bei)(bei)大(da)平原，作為(wei)(wei)建(jian)立都(dou)城(cheng)，北(bei)(bei)(bei)(bei)京又是最(zui)理想的(de)地方。有(you)(you)些典(dian)籍(ji)是這樣描述北(bei)(bei)(bei)(bei)京地形的(de)：說(shuo)(shuo)北(bei)(bei)(bei)(bei)京前(qian)面(mian)（東南）有(you)(you)茫(mang)(mang)茫(mang)(mang)渤海，又有(you)(you)潮白河(he)、永定河(he)、拒(ju)馬河(he)以(yi)及北(bei)(bei)(bei)(bei)運河(he)等五大(da)水系穿流而過，在北(bei)(bei)(bei)(bei)京小平原后(hou)面(mian)（西(xi)北(bei)(bei)(bei)(bei)）則有(you)(you)綿延(yan)不斷的(de)燕山(shan)山(shan)脈及太行(xing)山(shan)脈為(wei)(wei)依托，地形是虎踞龍盤，天(tian)然形勝(sheng)。一般介(jie)紹(shao)北(bei)(bei)(bei)(bei)京地形史書或(huo)文獻也指出，北(bei)(bei)(bei)(bei)京是三(san)面(mian)環(huan)山(shan)，一面(mian)向海，西(xi)高(gao)東低，沖(chong)擊平原，自(zi)然環(huan)境優越，適宜(yi)建(jian)都(dou)，適宜(yi)人(ren)類居(ju)住。

五服

五服(fu)(fu)(fu)(fu)(fu)，中(zhong)國古(gu)(gu)代先(xian)民(min)講究的(de)“五服(fu)(fu)(fu)(fu)(fu)”是(shi)(shi)一(yi)(yi)種(zhong)適應原始社會生產(chan)關(guan)系的(de)和(he)(he)諧(xie)社會結構(gou)。核心(xin)(xin)是(shi)(shi)帝王(wang)居中(zhong)心(xin)(xin)，然后(hou)(hou)從(cong)京(jing)畿逐漸(jian)到邊遠(yuan)藩屬國均臣服(fu)(fu)(fu)(fu)(fu)帝王(wang)的(de)理(li)想分區域管理(li)思(si)想，也(ye)是(shi)(shi)古(gu)(gu)代帝王(wang)治國安邦(bang)的(de)原始思(si)想。這(zhe)種(zhong)思(si)想進一(yi)(yi)步(bu)引申就(jiu)是(shi)(shi)圍繞中(zhong)央和(he)(he)服(fu)(fu)(fu)(fu)(fu)務中(zhong)央的(de)思(si)想和(he)(he)意識。古(gu)(gu)代先(xian)民(min)認為，國家大一(yi)(yi)統，要有一(yi)(yi)個(ge)中(zhong)心(xin)(xin)，這(zhe)個(ge)中(zhong)心(xin)(xin)或者(zhe)稱為核心(xin)(xin)就(jiu)是(shi)(shi)中(zhong)央。中(zhong)央從(cong)地域講，就(jiu)是(shi)(shi)帝王(wang)所在(zai)的(de)區域，就(jiu)是(shi)(shi)都(dou)城。由此，在(zai)中(zhong)國古(gu)(gu)代繪制的(de)“五服(fu)(fu)(fu)(fu)(fu)圖”表明(ming)，核心(xin)(xin)是(shi)(shi)中(zhong)央，或是(shi)(shi)帝都(dou)；然后(hou)(hou)是(shi)(shi)圍繞帝都(dou)的(de)五服(fu)(fu)(fu)(fu)(fu)，由近及(ji)遠(yuan)的(de)順序是(shi)(shi)：甸服(fu)(fu)(fu)(fu)(fu)，侯(hou)服(fu)(fu)(fu)(fu)(fu)，綏(sui)服(fu)(fu)(fu)(fu)(fu)（也(ye)稱“賓服(fu)(fu)(fu)(fu)(fu)”），要服(fu)(fu)(fu)(fu)(fu)，荒服(fu)(fu)(fu)(fu)(fu)。

在(zai)古(gu)籍《國語·周語》中也(ye)有記(ji)載，講的是(shi)(shi)(shi)周穆(mu)王時(shi)祭公謀父曾解(jie)釋過“五(wu)服(fu)(fu)(fu)”，大意是(shi)(shi)(shi)說，以(yi)王居(ju)住地為中心(xin)，按(an)相等遠(yuan)近(jin)作正(zheng)方形或(huo)圓形邊界，依次(ci)劃(hua)分區域，最(zui)近(jin)的為“甸(dian)服(fu)(fu)(fu)”，然后(hou)是(shi)(shi)(shi)“侯服(fu)(fu)(fu)”、“賓服(fu)(fu)(fu)”（漢書作“綏服(fu)(fu)(fu)”）、“要服(fu)(fu)(fu)”、“荒服(fu)(fu)(fu)”，是(shi)(shi)(shi)為“五(wu)服(fu)(fu)(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(si)想(xiang)到2500年(nian)前中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)(guo)步(bu)入春秋戰(zhan)國(guo)(guo)(guo)(guo)時期(qi)，由于思(si)想(xiang)、學術(shu)空前開(kai)放，又有(you)了一(yi)(yi)次升(sheng)華(hua)，這(zhe)(zhe)就(jiu)(jiu)是(shi)(shi)(shi)(shi)孔(kong)(kong)(kong)子(zi)關于“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸”的(de)(de)(de)思(si)想(xiang)及(ji)論述(shu)。孔(kong)(kong)(kong)子(zi)認為(wei)“不(bu)(bu)偏為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，不(bu)(bu)變(bian)為(wei)庸”。我(wo)們(men)常說(shuo)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)(guo)的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”，就(jiu)(jiu)是(shi)(shi)(shi)(shi)一(yi)(yi)個長(chang)方形再加(jia)上(shang)一(yi)(yi)豎(shu)。這(zhe)(zhe)一(yi)(yi)豎(shu)不(bu)(bu)能寫(xie)偏了，寫(xie)偏了“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)就(jiu)(jiu)不(bu)(bu)好看了。在(zai)(zai)(zai)學習書(shu)法過程中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，教授書(shu)法的(de)(de)(de)老師就(jiu)(jiu)有(you)專門用(yong)(yong)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)作范(fan)例的(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)豎(shu)非常講究，要(yao)(yao)(yao)求(qiu)(qiu)：既(ji)要(yao)(yao)(yao)懸肘、懸腕，又要(yao)(yao)(yao)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)鋒”行(xing)筆(bi)(bi)(bi)，而(er)(er)且要(yao)(yao)(yao)求(qiu)(qiu)用(yong)(yong)筆(bi)(bi)(bi)垂直、左右(you)環視，做到不(bu)(bu)偏不(bu)(bu)倚，準確地在(zai)(zai)(zai)“口(kou)”的(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)攢足氣力(li)，行(xing)筆(bi)(bi)(bi)。孔(kong)(kong)(kong)子(zi)所講的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸”，比寫(xie)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)的(de)(de)(de)文化(hua)內(nei)涵(han)要(yao)(yao)(yao)博大(da)精深(shen)，其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)既(ji)有(you)規范(fan)的(de)(de)(de)要(yao)(yao)(yao)求(qiu)(qiu)，又有(you)做人(ren)、處事的(de)(de)(de)思(si)維(wei)和方法。有(you)人(ren)講“庸”字(zi)(zi)(zi)，認為(wei)是(shi)(shi)(shi)(shi)平庸，這(zhe)(zhe)是(shi)(shi)(shi)(shi)現代漢語(yu)對“庸”字(zi)(zi)(zi)的(de)(de)(de)一(yi)(yi)種(zhong)誤(wu)解(jie)，儒家所說(shuo)的(de)(de)(de)“庸”字(zi)(zi)(zi)含有(you)廣泛的(de)(de)(de)應(ying)(ying)用(yong)(yong)和實(shi)踐之(zhi)含義。例如，“庸”字(zi)(zi)(zi)拆開(kai)是(shi)(shi)(shi)(shi)“廣”、“手(shou)”、“用(yong)(yong)”三(san)部分組成，“廣”就(jiu)(jiu)是(shi)(shi)(shi)(shi)在(zai)(zai)(zai)一(yi)(yi)種(zhong)原(yuan)則(ze)下具有(you)普遍意(yi)義，“手(shou)”就(jiu)(jiu)是(shi)(shi)(shi)(shi)強調親(qin)自動手(shou)，具有(you)實(shi)踐的(de)(de)(de)含義；“用(yong)(yong)”就(jiu)(jiu)是(shi)(shi)(shi)(shi)應(ying)(ying)用(yong)(yong)。有(you)人(ren)概括儒家強調的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸”，是(shi)(shi)(shi)(shi)在(zai)(zai)(zai)待(dai)人(ren)接物時采(cai)取不(bu)(bu)偏不(bu)(bu)倚、調和折中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)態(tai)度。這(zhe)(zhe)還是(shi)(shi)(shi)(shi)字(zi)(zi)(zi)面上(shang)的(de)(de)(de)解(jie)釋，而(er)(er)不(bu)(bu)偏不(bu)(bu)倚的(de)(de)(de)深(shen)刻含義則(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(yuan)則(ze)，其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)調和與(yu)(yu)折中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)更深(shen)刻的(de)(de)(de)涵(han)義是(shi)(shi)(shi)(shi)包容(rong)與(yu)(yu)寬容(rong)。在(zai)(zai)(zai)孔(kong)(kong)(kong)子(zi)提(ti)出(chu)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸”思(si)想(xiang)之(zhi)后，將中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)思(si)想(xiang)又進(jin)一(yi)(yi)步(bu)應(ying)(ying)用(yong)(yong)于帝(di)(di)王(wang)、國(guo)(guo)(guo)(guo)家、社稷的(de)(de)(de)是(shi)(shi)(shi)(shi)《呂氏春秋》。這(zhe)(zhe)部先秦時期(qi)的(de)(de)(de)歷(li)史文獻(xian)進(jin)一(yi)(yi)步(bu)提(ti)出(chu)“王(wang)者擇(ze)天下之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而(er)(er)立(li)國(guo)(guo)(guo)(guo)，擇(ze)國(guo)(guo)(guo)(guo)之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而(er)(er)立(li)宮，擇(ze)宮之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而(er)(er)立(li)廟”，也就(jiu)(jiu)是(shi)(shi)(shi)(shi)說(shuo)，帝(di)(di)王(wang)的(de)(de)(de)位置應(ying)(ying)該是(shi)(shi)(shi)(shi)天下正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)(di)王(wang)的(de)(de)(de)住所（宮殿）應(ying)(ying)該在(zai)(zai)(zai)都城的(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)(di)王(wang)的(de)(de)(de)宗(zong)祠應(ying)(ying)該在(zai)(zai)(zai)皇宮正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。

從中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)華上下五千(qian)年的(de)(de)(de)(de)(de)(de)歷史來看，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)的(de)(de)(de)(de)(de)(de)思(si)想、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)的(de)(de)(de)(de)(de)(de)意(yi)識是(shi)(shi)(shi)(shi)(shi)(shi)深(shen)入人(ren)(ren)(ren)(ren)(ren)心(xin)(xin)(xin)的(de)(de)(de)(de)(de)(de)，是(shi)(shi)(shi)(shi)(shi)(shi)融化(hua)(hua)在(zai)幾千(qian)年的(de)(de)(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國思(si)想文化(hua)(hua)建設中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)，同時也(ye)是(shi)(shi)(shi)(shi)(shi)(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國文化(hua)(hua)最(zui)顯(xian)著(zhu)的(de)(de)(de)(de)(de)(de)特(te)征之(zhi)一(yi)(yi)。人(ren)(ren)(ren)(ren)(ren)們(men)常(chang)說“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)”就(jiu)是(shi)(shi)(shi)(shi)(shi)(shi)這樣一(yi)(yi)個概念(nian)。“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)”是(shi)(shi)(shi)(shi)(shi)(shi)什么？其文化(hua)(hua)內涵(han)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)很重要(yao)的(de)(de)(de)(de)(de)(de)內容包括：中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)、對(dui)(dui)稱(cheng)(cheng)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)就(jiu)是(shi)(shi)(shi)(shi)(shi)(shi)核(he)心(xin)(xin)(xin)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)就(jiu)是(shi)(shi)(shi)(shi)(shi)(shi)不偏不倚(yi)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)明(ming)(ming)顯(xian)；對(dui)(dui)稱(cheng)(cheng)就(jiu)是(shi)(shi)(shi)(shi)(shi)(shi)左(zuo)(zuo)(zuo)右對(dui)(dui)稱(cheng)(cheng)，維護或襯托中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)。例如(ru)，民國以后，創新了一(yi)(yi)種中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)西合壁式(shi)的(de)(de)(de)(de)(de)(de)服(fu)(fu)裝(zhuang)，被稱(cheng)(cheng)為(wei)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山服(fu)(fu)”，就(jiu)有中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線(xian)明(ming)(ming)顯(xian)、左(zuo)(zuo)(zuo)右對(dui)(dui)稱(cheng)(cheng)的(de)(de)(de)(de)(de)(de)特(te)點。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山裝(zhuang)是(shi)(shi)(shi)(shi)(shi)(shi)20世(shi)紀初(chu)由孫中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山先生(sheng)倡導的(de)(de)(de)(de)(de)(de)，一(yi)(yi)度也(ye)被稱(cheng)(cheng)為(wei)“國服(fu)(fu)”。其款式(shi)特(te)點是(shi)(shi)(shi)(shi)(shi)(shi)前門襟有6個紐扣，正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)垂直線(xian)均勻排(pai)列，上下共有4個兜(dou)，對(dui)(dui)稱(cheng)(cheng)于中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線(xian)兩側。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國的(de)(de)(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)也(ye)是(shi)(shi)(shi)(shi)(shi)(shi)講究(jiu)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)的(de)(de)(de)(de)(de)(de)，這個中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)就(jiu)是(shi)(shi)(shi)(shi)(shi)(shi)人(ren)(ren)(ren)(ren)(ren)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)認為(wei)，人(ren)(ren)(ren)(ren)(ren)在(zai)天(tian)地(di)的(de)(de)(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)間，受(shou)天(tian)和(he)地(di)自然環境(jing)變化(hua)(hua)的(de)(de)(de)(de)(de)(de)影(ying)響，為(wei)此(ci)，要(yao)以人(ren)(ren)(ren)(ren)(ren)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)認為(wei)，人(ren)(ren)(ren)(ren)(ren)體(ti)(ti)的(de)(de)(de)(de)(de)(de)大腦(nao)和(he)脊椎(zhui)又是(shi)(shi)(shi)(shi)(shi)(shi)人(ren)(ren)(ren)(ren)(ren)體(ti)(ti)的(de)(de)(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)，各種器官分左(zuo)(zuo)(zuo)右排(pai)列，由此(ci)人(ren)(ren)(ren)(ren)(ren)體(ti)(ti)有左(zuo)(zuo)(zuo)右、陰陽之(zhi)區分。人(ren)(ren)(ren)(ren)(ren)體(ti)(ti)四肢(zhi)的(de)(de)(de)(de)(de)(de)活(huo)動，也(ye)是(shi)(shi)(shi)(shi)(shi)(shi)依靠大腦(nao)和(he)脊椎(zhui)的(de)(de)(de)(de)(de)(de)，為(wei)此(ci)，人(ren)(ren)(ren)(ren)(ren)要(yao)很好(hao)地(di)保護好(hao)大腦(nao)和(he)脊椎(zhui)。