北京中軸線

北京中(zhong)軸(zhou)線，是指(zhi)北京(jing)自元大(da)都、明(ming)(ming)清(qing)北京(jing)城以來北京(jing)城市東西對稱布局建(jian)筑物的對稱軸(zhou)，北京(jing)市諸多其他建(jian)筑物亦位于此條(tiao)軸(zhou)線上(shang)。明(ming)(ming)清(qing)北京(jing)城的中(zhong)軸(zhou)線南起永(yong)定門，北至鐘鼓樓，直線距(ju)離長約7.8公(gong)里。

上(shang)世紀九十年(nian)代，北京(jing)為連接城市中心(xin)和亞(ya)運村，在(zai)二環路(lu)鐘鼓(gu)樓橋引(yin)出鼓(gu)樓外大街，向北至三(san)環后改名為北辰(chen)路(lu)，這條路(lu)成為北京(jing)中軸線的延伸，西邊建造中華民族園，東邊則是(shi)國家奧林匹克體育中心(xin)。

北(bei)京(jing)申奧成(cheng)功后(hou)，中軸線(xian)再(zai)(zai)次向北(bei)延長，成(cheng)為(wei)奧林(lin)匹(pi)(pi)克(ke)公園(yuan)(yuan)的(de)軸線(xian)。東邊建造(zao)國家(jia)體育(yu)場（鳥巢），西邊則是國家(jia)游泳(yong)中心（水立(li)方(fang)）。再(zai)(zai)向北(bei)，穿過(guo)奧林(lin)匹(pi)(pi)克(ke)公園(yuan)(yuan)，到達奧林(lin)匹(pi)(pi)克(ke)森林(lin)公園(yuan)(yuan)，該(gai)公園(yuan)(yuan)中間(jian)的(de)仰山、奧海均(jun)在中軸線(xian)上。

北京中軸線背景

古(gu)代北(bei)京(jing)(jing)(jing)城(cheng)市建(jian)設(she)(she)中(zhong)(zhong)(zhong)最突出的(de)成就(jiu)，是北(bei)京(jing)(jing)(jing)以(yi)宮(gong)城(cheng)為(wei)(wei)中(zhong)(zhong)(zhong)心的(de)向心式格局和自永(yong)定門到鐘樓長(chang)7.8公(gong)里的(de)城(cheng)市中(zhong)(zhong)(zhong)軸線，這(zhe)是世(shi)界城(cheng)市建(jian)設(she)(she)歷史上最杰出的(de)城(cheng)市設(she)(she)計范(fan)例之一。中(zhong)(zhong)(zhong)國建(jian)筑大師(shi)梁思成曾贊美(mei)這(zhe)條中(zhong)(zhong)(zhong)軸線是“一根長(chang)達八(ba)公(gong)里，全世(shi)界最長(chang)，也最偉(wei)大的(de)南(nan)北(bei)中(zhong)(zhong)(zhong)軸線穿(chuan)過(guo)全城(cheng)。北(bei)京(jing)(jing)(jing)獨有的(de)壯(zhuang)美(mei)秩序(xu)就(jiu)由這(zhe)條中(zhong)(zhong)(zhong)軸的(de)建(jian)立而產生；前(qian)后(hou)起(qi)伏、左(zuo)右對稱的(de)體形(xing)或空間的(de)分配(pei)都是以(yi)這(zhe)中(zhong)(zhong)(zhong)軸線為(wei)(wei)依據的(de)；氣魄之雄(xiong)偉(wei)就(jiu)在這(zhe)個南(nan)北(bei)引伸(shen)、一貫到底的(de)規模”。

北京中軸線起源

元(yuan)代，中(zhong)(zhong)軸線正式形成，位置在(zai)今舊鼓樓大街(jie)的(de)中(zhong)(zhong)心線及其向南的(de)延伸線，越過(guo)太液池(chi)東岸的(de)宮城中(zhong)(zhong)央，到了(le)明代，統治者將北京中(zhong)(zhong)軸線向東移動了(le)150米，最終形成現在(zai)的(de)格局。

建立中(zhong)軸線，目的是(shi)為(wei)(wei)強調封建帝(di)王(wang)的中(zhong)心(xin)(xin)地(di)位，正如中(zhong)國(guo)之名(ming)，意(yi)為(wei)(wei)“世界(jie)中(zhong)央之國(guo)”一樣。城市(shi)(shi)總體布局以中(zhong)軸線為(wei)(wei)中(zhong)心(xin)(xin)，左面為(wei)(wei)太廟，右面為(wei)(wei)社稷壇；前面是(shi)朝廷(ting)，后面為(wei)(wei)市(shi)(shi)場，即(ji)“左祖右社”、“前朝后市(shi)(shi)”，因此在城市(shi)(shi)布局上成為(wei)(wei)世界(jie)上最(zui)輝煌的城市(shi)(shi)之一。

北京中軸線布局

北京中軸線南起(qi)外城(cheng)(cheng)永定(ding)門，經內城(cheng)(cheng)正(zheng)陽門、中華門、天(tian)安(an)門、端(duan)門、午門、太(tai)和(he)門，穿(chuan)過(guo)太(tai)和(he)殿(dian)、中和(he)殿(dian)、保和(he)殿(dian)、乾(qian)清(qing)宮、坤寧宮、神武門，越過(guo)萬歲山萬春亭，壽皇(huang)殿(dian)、鼓樓(lou)，直抵(di)鐘樓(lou)的(de)中心(xin)點。這條中軸線連著四重(zhong)城(cheng)(cheng)，即外城(cheng)(cheng)、內城(cheng)(cheng)、皇(huang)城(cheng)(cheng)和(he)紫禁城(cheng)(cheng)，好似北京城(cheng)(cheng)的(de)脊梁，鮮明地突(tu)出了九重(zhong)宮闕(que)的(de)位置，體現封建帝王居天(tian)下(xia)之中“唯(wei)我獨(du)尊”的(de)思(si)想。

北京中軸線對稱特點

按照傳統的(de)“隆廟(miao)社、崇闕壇(tan)(tan)”規制，在中(zhong)軸(zhou)(zhou)(zhou)線兩旁對稱(cheng)排列各種(zhong)壇(tan)(tan)廟(miao)建(jian)(jian)筑(zhu)物(wu)。天壇(tan)(tan)、先農壇(tan)(tan)、東便門(men)(men)、西(xi)便門(men)(men)、崇文(wen)門(men)(men)、宣武門(men)(men)、太廟(miao)、社稷壇(tan)(tan)、東華門(men)(men)、西(xi)華門(men)(men)、東直(zhi)門(men)(men)、西(xi)直(zhi)門(men)(men)、安定門(men)(men)、德勝門(men)(men)以中(zhong)軸(zhou)(zhou)(zhou)線為軸(zhou)(zhou)(zhou)對稱(cheng)分布。所(suo)有(you)的(de)皇室宮(gong)殿(dian)、壇(tan)(tan)廟(miao)、政府衙(ya)署和其他(ta)重要建(jian)(jian)筑(zhu)都(dou)依附(fu)著這條中(zhong)軸(zhou)(zhou)(zhou)線而結合在一起。這些建(jian)(jian)筑(zhu)既是(shi)古都(dou)北京的(de)象(xiang)征(zheng)，又是(shi)中(zhong)國文(wen)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(guo)”名稱(cheng)源(yuan)于中(zhong)(zhong)(zhong)國(guo)古(gu)代(dai)(dai)(dai)文(wen)(wen)化，“中(zhong)(zhong)(zhong)國(guo)”含有“中(zhong)(zhong)(zhong)央(yang)(yang)之國(guo)”的(de)(de)(de)(de)意思(si)。“中(zhong)(zhong)(zhong)央(yang)(yang)之國(guo)”的(de)(de)(de)(de)思(si)想源(yuan)于生(sheng)(sheng)活在(zai)(zai)黃(huang)河流域(yu)的(de)(de)(de)(de)漢族，他們(men)比(bi)(bi)(bi)同(tong)時代(dai)(dai)(dai)的(de)(de)(de)(de)一些部落氏族更早一些進入農(nong)(nong)(nong)耕社會。在(zai)(zai)農(nong)(nong)(nong)業生(sheng)(sheng)產和(he)(he)農(nong)(nong)(nong)耕生(sheng)(sheng)活中(zhong)(zhong)(zhong)，經過長時間的(de)(de)(de)(de)與自然災害作(zuo)斗(dou)爭，特別是(shi)與洪水作(zuo)斗(dou)爭，對天(tian)地(di)運轉(zhuan)、節氣變化、植物(wu)生(sheng)(sheng)長有了比(bi)(bi)(bi)較領先的(de)(de)(de)(de)認識(shi)。由(you)此(ci)，黃(huang)河流域(yu)比(bi)(bi)(bi)較先進的(de)(de)(de)(de)農(nong)(nong)(nong)耕文(wen)(wen)明成為(wei)了周邊(bian)部落氏族向往的(de)(de)(de)(de)中(zhong)(zhong)(zhong)心。由(you)此(ci)，“中(zhong)(zhong)(zhong)”在(zai)(zai)古(gu)代(dai)(dai)(dai)先民(min)的(de)(de)(de)(de)心目中(zhong)(zhong)(zhong)很早就(jiu)(jiu)(jiu)形成一種觀念，即：先進的(de)(de)(de)(de)生(sheng)(sheng)產和(he)(he)生(sheng)(sheng)活方式。換句話說(shuo)，這(zhe)種先進的(de)(de)(de)(de)生(sheng)(sheng)產和(he)(he)生(sheng)(sheng)活方式就(jiu)(jiu)(jiu)是(shi)黃(huang)河流域(yu)的(de)(de)(de)(de)農(nong)(nong)(nong)耕文(wen)(wen)化。此(ci)后，在(zai)(zai)人們(men)心目中(zhong)(zhong)(zhong)逐漸演變成黃(huang)土(tu)(tu)(tu)地(di)居中(zhong)(zhong)(zhong)的(de)(de)(de)(de)思(si)想和(he)(he)意識(shi)。例如，在(zai)(zai)中(zhong)(zhong)(zhong)國(guo)古(gu)代(dai)(dai)(dai)先民(min)創立的(de)(de)(de)(de)“陰陽五(wu)行”學說(shuo)中(zhong)(zhong)(zhong)，就(jiu)(jiu)(jiu)確定(ding)“土(tu)(tu)(tu)”的(de)(de)(de)(de)位置在(zai)(zai)中(zhong)(zhong)(zhong)央(yang)(yang)；同(tong)時，在(zai)(zai)各(ge)種顏色的(de)(de)(de)(de)土(tu)(tu)(tu)中(zhong)(zhong)(zhong)，又認定(ding)“黃(huang)土(tu)(tu)(tu)”在(zai)(zai)中(zhong)(zhong)(zhong)心或中(zhong)(zhong)(zhong)央(yang)(yang)。在(zai)(zai)北京中(zhong)(zhong)(zhong)山公(gong)園內（古(gu)代(dai)(dai)(dai)的(de)(de)(de)(de)社稷壇(tan)）就(jiu)(jiu)(jiu)有這(zhe)一文(wen)(wen)化現象(xiang)的(de)(de)(de)(de)典型象(xiang)征。

皇權象征

北京社稷壇(tan)為(wei)正(zheng)方(fang)形(xing)祭壇(tan)，象征著祖國遼闊的大地和(he)領(ling)土(tu)(tu)(tu)(tu)，用五(wu)(wu)種顏色的土(tu)(tu)(tu)(tu)堆積而成。其中(zhong)，正(zheng)中(zhong)間為(wei)黃土(tu)(tu)(tu)(tu)，東(dong)面為(wei)青土(tu)(tu)(tu)(tu)，南面為(wei)紅(hong)（赤）土(tu)(tu)(tu)(tu)，西(xi)(xi)面為(wei)白土(tu)(tu)(tu)(tu)，北面為(wei)黑土(tu)(tu)(tu)(tu)。五(wu)(wu)色土(tu)(tu)(tu)(tu)也象征天下五(wu)(wu)個方(fang)位，代(dai)表著東(dong)、西(xi)(xi)、南、北、中(zhong)。在中(zhong)國傳統文化中(zhong)，五(wu)(wu)個方(fang)位又(you)與五(wu)(wu)方(fang)尊崇的神物結合(he)，例如，東(dong)方(fang)尊太嗥，輔(fu)佐(zuo)(zuo)(zuo)為(wei)木神；南方(fang)尊炎帝(di)，輔(fu)佐(zuo)(zuo)(zuo)為(wei)火神；西(xi)(xi)方(fang)尊少昊，輔(fu)佐(zuo)(zuo)(zuo)為(wei)金神；北方(fang)尊顓項，輔(fu)佐(zuo)(zuo)(zuo)為(wei)水(shui)神；正(zheng)中(zhong)尊黃帝(di)，輔(fu)佐(zuo)(zuo)(zuo)為(wei)土(tu)(tu)(tu)(tu)神。

由崇尚(shang)黃(huang)(huang)(huang)(huang)土地(di)到崇尚(shang)明黃(huang)(huang)(huang)(huang)顏(yan)(yan)色，是中(zhong)國(guo)(guo)古(gu)代社會(hui)由原始走向封(feng)建等級社會(hui)的(de)一個(ge)顯著標志。在(zai)中(zhong)國(guo)(guo)封(feng)建社會(hui)中(zhong)，不僅崇尚(shang)黃(huang)(huang)(huang)(huang)土地(di)，還尊崇黃(huang)(huang)(huang)(huang)顏(yan)(yan)色，黃(huang)(huang)(huang)(huang)顏(yan)(yan)色被(bei)演繹成為(wei)(wei)皇(huang)權(quan)和高貴的(de)象征(zheng)。在(zai)中(zhong)國(guo)(guo)封(feng)建社會(hui)中(zhong)，大一統的(de)核(he)心(xin)思想或(huo)觀念(nian)就是皇(huang)權(quan)、皇(huang)帝(di)(di)，而皇(huang)權(quan)、皇(huang)帝(di)(di)的(de)標志性顏(yan)(yan)色就是黃(huang)(huang)(huang)(huang)顏(yan)(yan)色。例如，皇(huang)宮要用(yong)(yong)黃(huang)(huang)(huang)(huang)琉璃(li)(li)瓦(wa)建筑(zhu)，皇(huang)帝(di)(di)在(zai)正(zheng)式(shi)(shi)場合(he)要穿黃(huang)(huang)(huang)(huang)色的(de)龍袍或(huo)馬(ma)褂等。北京城作(zuo)為(wei)(wei)古(gu)代帝(di)(di)都，其城市基礎色調是灰墻(qiang)灰瓦(wa)的(de)城墻(qiang)、街巷、胡同與(yu)四合(he)院，而在(zai)城市核(he)心(xin)區域則(ze)是紅墻(qiang)黃(huang)(huang)(huang)(huang)瓦(wa)的(de)宮殿建筑(zhu)。這種大面積使(shi)用(yong)(yong)黃(huang)(huang)(huang)(huang)色琉璃(li)(li)瓦(wa)的(de)建筑(zhu)形式(shi)(shi)可以說是北京作(zuo)為(wei)(wei)封(feng)建帝(di)(di)都的(de)一個(ge)顯著標志。

九五之尊

在遠(yuan)古中(zhong)國(guo)流(liu)傳(chuan)“大(da)(da)(da)禹(yu)(yu)匯諸侯(hou)”的(de)(de)(de)故(gu)事。這個(ge)故(gu)事說，大(da)(da)(da)禹(yu)(yu)在成(cheng)(cheng)(cheng)功治理水患后(hou)，為(wei)了檢閱天(tian)(tian)下(xia)(xia)究竟有多(duo)(duo)少氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)，決定在黃(huang)河流(liu)域的(de)(de)(de)涂山(shan)（今安徽懷遠(yuan)）拜(bai)會天(tian)(tian)下(xia)(xia)氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)的(de)(de)(de)首(shou)(shou)領(ling)(ling)。當時(shi)，得到消息的(de)(de)(de)氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)首(shou)(shou)領(ling)(ling)都來(lai)了，人數(shu)有成(cheng)(cheng)(cheng)千上萬。同(tong)(tong)時(shi)，各(ge)(ge)氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)首(shou)(shou)領(ling)(ling)還(huan)帶來(lai)了各(ge)(ge)種各(ge)(ge)樣(yang)的(de)(de)(de)拜(bai)會禮物(wu)。在這次(ci)拜(bai)會上，大(da)(da)(da)禹(yu)(yu)成(cheng)(cheng)(cheng)了受人尊敬的(de)(de)(de)中(zhong)心人物(wu)，成(cheng)(cheng)(cheng)為(wei)“萬王之王”，也就是在各(ge)(ge)氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)首(shou)(shou)領(ling)(ling)之上令人尊敬的(de)(de)(de)人物(wu)。由此(ci)(ci)，從大(da)(da)(da)禹(yu)(yu)之后(hou)，中(zhong)國(guo)進入了階級社(she)會，出現(xian)(xian)了第一個(ge)朝代——夏(xia)。從禹(yu)(yu)的(de)(de)(de)兒(er)子開始，中(zhong)國(guo)歷史上陸(lu)續出現(xian)(xian)了王、天(tian)(tian)子、皇帝(di)和(he)大(da)(da)(da)一統多(duo)(duo)民(min)族(zu)(zu)的(de)(de)(de)國(guo)家(jia)。在大(da)(da)(da)禹(yu)(yu)拜(bai)會天(tian)(tian)下(xia)(xia)氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)后(hou)，大(da)(da)(da)禹(yu)(yu)還(huan)辦了一件大(da)(da)(da)事，那就是將各(ge)(ge)氏(shi)(shi)族(zu)(zu)部(bu)(bu)落(luo)首(shou)(shou)領(ling)(ling)送來(lai)的(de)(de)(de)不同(tong)(tong)樣(yang)式的(de)(de)(de)青(qing)銅器統一鑄成(cheng)(cheng)(cheng)九(jiu)個(ge)大(da)(da)(da)鼎，以九(jiu)鼎象征著(zhu)天(tian)(tian)下(xia)(xia)一統和(he)國(guo)家(jia)的(de)(de)(de)最(zui)高禮制。由此(ci)(ci)，“九(jiu)”不僅(jin)成(cheng)(cheng)(cheng)為(wei)個(ge)位(wei)最(zui)大(da)(da)(da)的(de)(de)(de)數(shu)字(zi)，還(huan)成(cheng)(cheng)(cheng)為(wei)中(zhong)華文(wen)化中(zhong)最(zui)尊貴的(de)(de)(de)數(shu)字(zi)，只有天(tian)(tian)子才能享(xiang)受的(de)(de)(de)數(shu)字(zi)，這就是“九(jiu)五(wu)之尊”。由此(ci)(ci)，中(zhong)原大(da)(da)(da)地出現(xian)(xian)“九(jiu)州與五(wu)服”的(de)(de)(de)文(wen)化與觀(guan)念。

九州

九(jiu)州(zhou)(zhou)(zhou)，按順(shun)序排列(lie)分別(bie)是(shi)(shi)(shi)(shi)：冀(ji)州(zhou)(zhou)(zhou)，兗州(zhou)(zhou)(zhou)，青州(zhou)(zhou)(zhou)，徐州(zhou)(zhou)(zhou)，揚州(zhou)(zhou)(zhou)，荊州(zhou)(zhou)(zhou)，豫州(zhou)(zhou)(zhou)，梁州(zhou)(zhou)(zhou)，雍(yong)州(zhou)(zhou)(zhou)。“九(jiu)”在(zai)(zai)(zai)中(zhong)(zhong)(zhong)國(guo)(guo)(guo)古(gu)(gu)代社會中(zhong)(zhong)(zhong)有(you)最(zui)大(da)、最(zui)多的(de)(de)(de)含義。當時，人們認(ren)為，“九(jiu)州(zhou)(zhou)(zhou)”已經涵蓋了天下。由此(ci)，九(jiu)州(zhou)(zhou)(zhou)也是(shi)(shi)(shi)(shi)遠古(gu)(gu)中(zhong)(zhong)(zhong)國(guo)(guo)(guo)的(de)(de)(de)別(bie)稱。在(zai)(zai)(zai)北京皇(huang)家園(yuan)(yuan)(yuan)林圓(yuan)明(ming)園(yuan)(yuan)(yuan)中(zhong)(zhong)(zhong)就有(you)一(yi)(yi)核心(xin)景(jing)(jing)區，名(ming)“九(jiu)州(zhou)(zhou)(zhou)景(jing)(jing)區”，景(jing)(jing)區核心(xin)是(shi)(shi)(shi)(shi)“九(jiu)州(zhou)(zhou)(zhou)清(qing)晏”，它位于圓(yuan)明(ming)園(yuan)(yuan)(yuan)前湖(hu)北岸，與(yu)正(zheng)大(da)光明(ming)殿隔(ge)湖(hu)相望，是(shi)(shi)(shi)(shi)圓(yuan)明(ming)園(yuan)(yuan)(yuan)中(zhong)(zhong)(zhong)的(de)(de)(de)重要(yao)(yao)景(jing)(jing)區，也可(ke)以說是(shi)(shi)(shi)(shi)代表(biao)中(zhong)(zhong)(zhong)國(guo)(guo)(guo)古(gu)(gu)代皇(huang)家園(yuan)(yuan)(yuan)林特色(se)的(de)(de)(de)景(jing)(jing)區。有(you)人會問，為什么“九(jiu)州(zhou)(zhou)(zhou)景(jing)(jing)區”重要(yao)(yao)？其根源就是(shi)(shi)(shi)(shi)它象征著國(guo)(guo)(guo)家的(de)(de)(de)統(tong)一(yi)(yi)和多民(min)(min)族(zu)的(de)(de)(de)團結，是(shi)(shi)(shi)(shi)中(zhong)(zhong)(zhong)華(hua)大(da)一(yi)(yi)統(tong)的(de)(de)(de)象征。九(jiu)州(zhou)(zhou)(zhou)景(jing)(jing)區在(zai)(zai)(zai)規(gui)劃設計上就體現(xian)了這一(yi)(yi)文化現(xian)象和思想。九(jiu)州(zhou)(zhou)(zhou)景(jing)(jing)區以圓(yuan)明(ming)園(yuan)(yuan)(yuan)后湖(hu)為中(zhong)(zhong)(zhong)心(xin)，環湖(hu)形成九(jiu)個島(dao)嶼式(shi)的(de)(de)(de)景(jing)(jing)區，即：鏤(lou)月(yue)開云、天然圖畫、碧桐(tong)書院、慈云普護、上下天光、杏花(hua)春館、坦(tan)坦(tan)蕩蕩、茹古(gu)(gu)涵今、九(jiu)州(zhou)(zhou)(zhou)清(qing)宴。這些景(jing)(jing)區簇(cu)擁著后湖(hu)，不(bu)僅(jin)使(shi)山水、建(jian)筑、景(jing)(jing)觀渾然一(yi)(yi)體，又突出了封(feng)建(jian)統(tong)治“一(yi)(yi)統(tong)九(jiu)州(zhou)(zhou)(zhou)，天下和諧”的(de)(de)(de)政治意愿。由此(ci)可(ke)見，國(guo)(guo)(guo)家的(de)(de)(de)統(tong)一(yi)(yi)、多民(min)(min)族(zu)的(de)(de)(de)團結在(zai)(zai)(zai)中(zhong)(zhong)(zhong)華(hua)民(min)(min)族(zu)是(shi)(shi)(shi)(shi)有(you)著悠(you)久的(de)(de)(de)歷史和傳統(tong)，是(shi)(shi)(shi)(shi)凝(ning)刻在(zai)(zai)(zai)中(zhong)(zhong)(zhong)華(hua)民(min)(min)族(zu)血脈中(zhong)(zhong)(zhong)的(de)(de)(de)。現(xian)在(zai)(zai)(zai)，一(yi)(yi)提(ti)及圓(yuan)明(ming)園(yuan)(yuan)(yuan)，年(nian)輕人只知(zhi)道“西(xi)洋樓”，不(bu)知(zhi)道“九(jiu)州(zhou)(zhou)(zhou)景(jing)(jing)區”，這是(shi)(shi)(shi)(shi)對圓(yuan)明(ming)園(yuan)(yuan)(yuan)中(zhong)(zhong)(zhong)國(guo)(guo)(guo)園(yuan)(yuan)(yuan)林藝術(shu)展(zhan)示上的(de)(de)(de)一(yi)(yi)種失誤(wu)。

冀州

在(zai)九州(zhou)中，冀(ji)(ji)州(zhou)不(bu)僅(jin)名(ming)列首位(wei)，還因為(wei)(wei)(wei)其(qi)地(di)(di)(di)(di)勢居中，山(shan)水環抱，成為(wei)(wei)(wei)首善(shan)之區。在(zai)南(nan)(nan)宋時期，著名(ming)的(de)理學(xue)家朱(zhu)熹就曾(ceng)經(jing)概括說，冀(ji)(ji)都(dou)(dou)天地(di)(di)(di)(di)間，好個大(da)風(feng)水。山(shan)脈從云中來，前面(mian)(mian)(mian)黃(huang)河(he)(he)環繞(rao)。泰山(shan)聳(song)左為(wei)(wei)(wei)龍，華山(shan)聳(song)右為(wei)(wei)(wei)虎，嵩山(shan)為(wei)(wei)(wei)前案(an)，淮南(nan)(nan)諸山(shan)為(wei)(wei)(wei)第二重(zhong)案(an)，江(jiang)南(nan)(nan)五嶺為(wei)(wei)(wei)三重(zhong)案(an)。故古今建都(dou)(dou)之地(di)(di)(di)(di)皆莫過(guo)(guo)于冀(ji)(ji)都(dou)(dou)。“冀(ji)(ji)”指(zhi)華北(bei)大(da)平原，作(zuo)為(wei)(wei)(wei)建立都(dou)(dou)城，北(bei)京(jing)又(you)是最理想的(de)地(di)(di)(di)(di)方。有些典籍是這樣描述北(bei)京(jing)地(di)(di)(di)(di)形(xing)(xing)的(de)：說北(bei)京(jing)前面(mian)(mian)(mian)（東(dong)南(nan)(nan)）有茫茫渤海(hai)，又(you)有潮白河(he)(he)、永(yong)定河(he)(he)、拒(ju)馬河(he)(he)以及北(bei)運河(he)(he)等五大(da)水系(xi)穿流(liu)而過(guo)(guo)，在(zai)北(bei)京(jing)小平原后面(mian)(mian)(mian)（西(xi)北(bei)）則(ze)有綿延不(bu)斷(duan)的(de)燕山(shan)山(shan)脈及太行山(shan)脈為(wei)(wei)(wei)依托，地(di)(di)(di)(di)形(xing)(xing)是虎踞龍盤(pan)，天然形(xing)(xing)勝。一般(ban)介紹北(bei)京(jing)地(di)(di)(di)(di)形(xing)(xing)史書或文獻也(ye)指(zhi)出，北(bei)京(jing)是三面(mian)(mian)(mian)環山(shan)，一面(mian)(mian)(mian)向海(hai)，西(xi)高東(dong)低(di)，沖擊平原，自然環境(jing)優越，適(shi)宜建都(dou)(dou)，適(shi)宜人類居住。

五服

五服(fu)(fu)(fu)(fu)，中(zhong)國(guo)(guo)古代(dai)先(xian)民(min)講(jiang)究的(de)“五服(fu)(fu)(fu)(fu)”是(shi)(shi)一(yi)種適應(ying)原(yuan)始社會生產關系(xi)的(de)和(he)諧社會結構。核心是(shi)(shi)帝(di)王居中(zhong)心，然后(hou)從京(jing)畿逐(zhu)漸到邊遠(yuan)藩屬國(guo)(guo)均臣服(fu)(fu)(fu)(fu)帝(di)王的(de)理(li)想(xiang)(xiang)分區域管理(li)思想(xiang)(xiang)，也是(shi)(shi)古代(dai)帝(di)王治(zhi)國(guo)(guo)安邦的(de)原(yuan)始思想(xiang)(xiang)。這種思想(xiang)(xiang)進一(yi)步引申(shen)就(jiu)是(shi)(shi)圍繞(rao)中(zhong)央(yang)(yang)和(he)服(fu)(fu)(fu)(fu)務中(zhong)央(yang)(yang)的(de)思想(xiang)(xiang)和(he)意識(shi)。古代(dai)先(xian)民(min)認為，國(guo)(guo)家大一(yi)統，要(yao)有一(yi)個(ge)中(zhong)心，這個(ge)中(zhong)心或者稱為核心就(jiu)是(shi)(shi)中(zhong)央(yang)(yang)。中(zhong)央(yang)(yang)從地域講(jiang)，就(jiu)是(shi)(shi)帝(di)王所在的(de)區域，就(jiu)是(shi)(shi)都城(cheng)。由此，在中(zhong)國(guo)(guo)古代(dai)繪制的(de)“五服(fu)(fu)(fu)(fu)圖(tu)”表明，核心是(shi)(shi)中(zhong)央(yang)(yang)，或是(shi)(shi)帝(di)都；然后(hou)是(shi)(shi)圍繞(rao)帝(di)都的(de)五服(fu)(fu)(fu)(fu)，由近及遠(yuan)的(de)順序是(shi)(shi)：甸服(fu)(fu)(fu)(fu)，侯服(fu)(fu)(fu)(fu)，綏服(fu)(fu)(fu)(fu)（也稱“賓服(fu)(fu)(fu)(fu)”），要(yao)服(fu)(fu)(fu)(fu)，荒服(fu)(fu)(fu)(fu)。

在古籍《國語·周語》中(zhong)也有記載，講的是周穆(mu)王時祭(ji)公謀父(fu)曾解釋過“五服(fu)”，大意是說，以王居住地為(wei)(wei)(wei)中(zhong)心，按相等遠近(jin)作正方形(xing)或圓形(xing)邊(bian)界，依次劃(hua)分區域，最(zui)近(jin)的為(wei)(wei)(wei)“甸服(fu)”，然后是“侯服(fu)”、“賓服(fu)”（漢書作“綏服(fu)”）、“要服(fu)”、“荒服(fu)”，是為(wei)(wei)(wei)“五服(fu)”。

中央思想

中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)的(de)(de)(de)(de)(de)(de)(de)思想到(dao)2500年前中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國步入春(chun)秋(qiu)戰(zhan)國時(shi)(shi)期，由于思想、學術空前開放，又有(you)(you)了一(yi)次升華，這就(jiu)是(shi)(shi)(shi)(shi)(shi)孔(kong)(kong)(kong)子關于“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”的(de)(de)(de)(de)(de)(de)(de)思想及論(lun)述(shu)。孔(kong)(kong)(kong)子認(ren)為(wei)“不(bu)(bu)偏(pian)(pian)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，不(bu)(bu)變為(wei)庸(yong)(yong)”。我(wo)們常說中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”，就(jiu)是(shi)(shi)(shi)(shi)(shi)一(yi)個長(chang)方形再加上一(yi)豎。這一(yi)豎不(bu)(bu)能寫(xie)(xie)偏(pian)(pian)了，寫(xie)(xie)偏(pian)(pian)了“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)就(jiu)不(bu)(bu)好看了。在學習書(shu)法(fa)(fa)過(guo)程(cheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，教授書(shu)法(fa)(fa)的(de)(de)(de)(de)(de)(de)(de)老師(shi)就(jiu)有(you)(you)專門用(yong)(yong)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)作范例(li)的(de)(de)(de)(de)(de)(de)(de)，其(qi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)對“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)一(yi)豎非常講究，要求：既要懸肘、懸腕，又要“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)鋒”行(xing)筆(bi)，而且要求用(yong)(yong)筆(bi)垂直、左右環視(shi)，做到(dao)不(bu)(bu)偏(pian)(pian)不(bu)(bu)倚(yi)，準(zhun)確地在“口”的(de)(de)(de)(de)(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)攢足氣力，行(xing)筆(bi)。孔(kong)(kong)(kong)子所講的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”，比(bi)寫(xie)(xie)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)文化內(nei)涵要博大精深，其(qi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)既有(you)(you)規范的(de)(de)(de)(de)(de)(de)(de)要求，又有(you)(you)做人(ren)(ren)、處(chu)事的(de)(de)(de)(de)(de)(de)(de)思維和(he)方法(fa)(fa)。有(you)(you)人(ren)(ren)講“庸(yong)(yong)”字(zi)(zi)(zi)，認(ren)為(wei)是(shi)(shi)(shi)(shi)(shi)平庸(yong)(yong)，這是(shi)(shi)(shi)(shi)(shi)現代漢語(yu)對“庸(yong)(yong)”字(zi)(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)一(yi)種誤解，儒家所說的(de)(de)(de)(de)(de)(de)(de)“庸(yong)(yong)”字(zi)(zi)(zi)含有(you)(you)廣泛的(de)(de)(de)(de)(de)(de)(de)應(ying)用(yong)(yong)和(he)實(shi)踐(jian)(jian)之(zhi)(zhi)含義。例(li)如，“庸(yong)(yong)”字(zi)(zi)(zi)拆開是(shi)(shi)(shi)(shi)(shi)“廣”、“手(shou)”、“用(yong)(yong)”三部分(fen)組成，“廣”就(jiu)是(shi)(shi)(shi)(shi)(shi)在一(yi)種原則下具有(you)(you)普(pu)遍意義，“手(shou)”就(jiu)是(shi)(shi)(shi)(shi)(shi)強(qiang)調(diao)親自動手(shou)，具有(you)(you)實(shi)踐(jian)(jian)的(de)(de)(de)(de)(de)(de)(de)含義；“用(yong)(yong)”就(jiu)是(shi)(shi)(shi)(shi)(shi)應(ying)用(yong)(yong)。有(you)(you)人(ren)(ren)概(gai)括儒家強(qiang)調(diao)的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”，是(shi)(shi)(shi)(shi)(shi)在待人(ren)(ren)接(jie)物時(shi)(shi)采取不(bu)(bu)偏(pian)(pian)不(bu)(bu)倚(yi)、調(diao)和(he)折中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)態度。這還(huan)是(shi)(shi)(shi)(shi)(shi)字(zi)(zi)(zi)面(mian)上的(de)(de)(de)(de)(de)(de)(de)解釋，而不(bu)(bu)偏(pian)(pian)不(bu)(bu)倚(yi)的(de)(de)(de)(de)(de)(de)(de)深刻含義則是(shi)(shi)(shi)(shi)(shi)堅持中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)或公(gong)正(zheng)，強(qiang)調(diao)的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)(shi)堅守原則，其(qi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)調(diao)和(he)與折中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)更(geng)深刻的(de)(de)(de)(de)(de)(de)(de)涵義是(shi)(shi)(shi)(shi)(shi)包容與寬容。在孔(kong)(kong)(kong)子提出“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”思想之(zhi)(zhi)后，將中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心思想又進(jin)(jin)一(yi)步應(ying)用(yong)(yong)于帝(di)王、國家、社稷的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)(shi)《呂氏(shi)春(chun)秋(qiu)》。這部先秦(qin)時(shi)(shi)期的(de)(de)(de)(de)(de)(de)(de)歷史文獻進(jin)(jin)一(yi)步提出“王者擇天(tian)下之(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而立(li)國，擇國之(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而立(li)宮(gong)，擇宮(gong)之(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而立(li)廟”，也(ye)就(jiu)是(shi)(shi)(shi)(shi)(shi)說，帝(di)王的(de)(de)(de)(de)(de)(de)(de)位(wei)置應(ying)該(gai)是(shi)(shi)(shi)(shi)(shi)天(tian)下正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)王的(de)(de)(de)(de)(de)(de)(de)住所（宮(gong)殿）應(ying)該(gai)在都城的(de)(de)(de)(de)(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)王的(de)(de)(de)(de)(de)(de)(de)宗(zong)祠應(ying)該(gai)在皇宮(gong)正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。

從(cong)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)華上(shang)下五千年的(de)(de)(de)(de)歷史(shi)來看(kan)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)的(de)(de)(de)(de)思(si)想(xiang)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)(zheng)的(de)(de)(de)(de)意識是(shi)深入人(ren)(ren)(ren)心(xin)(xin)(xin)(xin)的(de)(de)(de)(de)，是(shi)融化(hua)(hua)在幾千年的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)思(si)想(xiang)文化(hua)(hua)建設中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)，同時(shi)也是(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)文化(hua)(hua)最(zui)顯著(zhu)的(de)(de)(de)(de)特征之(zhi)一(yi)(yi)。人(ren)(ren)(ren)們常說“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)”就(jiu)(jiu)是(shi)這(zhe)樣一(yi)(yi)個(ge)概(gai)念。“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)”是(shi)什么？其(qi)文化(hua)(hua)內涵中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)很重要(yao)的(de)(de)(de)(de)內容包括(kuo)：中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)(zheng)、對(dui)稱(cheng)(cheng)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)就(jiu)(jiu)是(shi)核心(xin)(xin)(xin)(xin)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)(zheng)就(jiu)(jiu)是(shi)不偏不倚，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)明顯；對(dui)稱(cheng)(cheng)就(jiu)(jiu)是(shi)左(zuo)(zuo)(zuo)右(you)對(dui)稱(cheng)(cheng)，維護或襯托(tuo)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)。例如，民國(guo)以(yi)后，創(chuang)新了(le)一(yi)(yi)種中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)西合壁式(shi)的(de)(de)(de)(de)服(fu)裝，被稱(cheng)(cheng)為“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)服(fu)”，就(jiu)(jiu)有(you)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線明顯、左(zuo)(zuo)(zuo)右(you)對(dui)稱(cheng)(cheng)的(de)(de)(de)(de)特點。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)裝是(shi)20世紀初由孫(sun)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)先生倡(chang)導的(de)(de)(de)(de)，一(yi)(yi)度也被稱(cheng)(cheng)為“國(guo)服(fu)”。其(qi)款式(shi)特點是(shi)前門襟有(you)6個(ge)紐扣(kou)，正(zheng)(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)垂(chui)直線均(jun)勻排列(lie)，上(shang)下共有(you)4個(ge)兜，對(dui)稱(cheng)(cheng)于中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線兩側。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫也是(shi)講究中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)的(de)(de)(de)(de)，這(zhe)個(ge)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)就(jiu)(jiu)是(shi)人(ren)(ren)(ren)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫認(ren)為，人(ren)(ren)(ren)在天地(di)(di)的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)間，受(shou)天和地(di)(di)自然環(huan)境變化(hua)(hua)的(de)(de)(de)(de)影響，為此，要(yao)以(yi)人(ren)(ren)(ren)為中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫認(ren)為，人(ren)(ren)(ren)體(ti)的(de)(de)(de)(de)大腦和脊(ji)(ji)(ji)椎又是(shi)人(ren)(ren)(ren)體(ti)的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)(xin)，各種器(qi)官分左(zuo)(zuo)(zuo)右(you)排列(lie)，由此人(ren)(ren)(ren)體(ti)有(you)左(zuo)(zuo)(zuo)右(you)、陰(yin)陽之(zhi)區(qu)分。人(ren)(ren)(ren)體(ti)四肢的(de)(de)(de)(de)活動，也是(shi)依靠大腦和脊(ji)(ji)(ji)椎的(de)(de)(de)(de)，為此，人(ren)(ren)(ren)要(yao)很好(hao)地(di)(di)保護好(hao)大腦和脊(ji)(ji)(ji)椎。