北京中軸線

北京中(zhong)軸線(xian)(xian)，是指北京(jing)(jing)自元大都(dou)、明(ming)清北京(jing)(jing)城以來北京(jing)(jing)城市東西對稱(cheng)布局建筑物的對稱(cheng)軸，北京(jing)(jing)市諸多(duo)其(qi)他建筑物亦位于此(ci)條軸線(xian)(xian)上。明(ming)清北京(jing)(jing)城的中(zhong)軸線(xian)(xian)南起永定門，北至鐘鼓(gu)樓，直(zhi)線(xian)(xian)距(ju)離長約(yue)7.8公里。

上世紀九十年代，北京為(wei)(wei)連接(jie)城(cheng)市(shi)中心和(he)亞運村，在(zai)二環(huan)路(lu)鐘鼓樓橋(qiao)引出鼓樓外大街，向北至三(san)環(huan)后改(gai)名為(wei)(wei)北辰路(lu)，這條路(lu)成(cheng)為(wei)(wei)北京中軸線的(de)延伸，西邊建造中華(hua)民族園，東邊則(ze)是國家奧林匹克體育中心。

北(bei)京(jing)申奧(ao)成功后，中(zhong)軸(zhou)(zhou)線再次(ci)向北(bei)延(yan)長(chang)，成為奧(ao)林(lin)匹(pi)克公(gong)(gong)園(yuan)(yuan)的(de)軸(zhou)(zhou)線。東邊(bian)(bian)建造國(guo)家體育場(chang)（鳥(niao)巢），西邊(bian)(bian)則是國(guo)家游(you)泳(yong)中(zhong)心（水(shui)立(li)方(fang)）。再向北(bei)，穿過奧(ao)林(lin)匹(pi)克公(gong)(gong)園(yuan)(yuan)，到達奧(ao)林(lin)匹(pi)克森林(lin)公(gong)(gong)園(yuan)(yuan)，該公(gong)(gong)園(yuan)(yuan)中(zhong)間的(de)仰(yang)山、奧(ao)海(hai)均在(zai)中(zhong)軸(zhou)(zhou)線上。

北京中軸線背景

古代北(bei)(bei)京城(cheng)(cheng)市建設中(zhong)(zhong)最(zui)突出的(de)(de)(de)(de)成就(jiu)(jiu)，是(shi)北(bei)(bei)京以宮城(cheng)(cheng)為(wei)中(zhong)(zhong)心的(de)(de)(de)(de)向心式(shi)格局和自永(yong)定門到鐘樓(lou)長(chang)(chang)7.8公里(li)(li)的(de)(de)(de)(de)城(cheng)(cheng)市中(zhong)(zhong)軸線(xian)，這(zhe)是(shi)世界(jie)城(cheng)(cheng)市建設歷史上最(zui)杰(jie)出的(de)(de)(de)(de)城(cheng)(cheng)市設計范例之(zhi)一(yi)。中(zhong)(zhong)國建筑大(da)師梁思成曾贊(zan)美這(zhe)條中(zhong)(zhong)軸線(xian)是(shi)“一(yi)根長(chang)(chang)達八公里(li)(li)，全(quan)世界(jie)最(zui)長(chang)(chang)，也最(zui)偉大(da)的(de)(de)(de)(de)南(nan)北(bei)(bei)中(zhong)(zhong)軸線(xian)穿過全(quan)城(cheng)(cheng)。北(bei)(bei)京獨有的(de)(de)(de)(de)壯美秩序就(jiu)(jiu)由這(zhe)條中(zhong)(zhong)軸的(de)(de)(de)(de)建立而產生；前后(hou)起(qi)伏(fu)、左(zuo)右對稱的(de)(de)(de)(de)體形(xing)或空間的(de)(de)(de)(de)分配都是(shi)以這(zhe)中(zhong)(zhong)軸線(xian)為(wei)依據的(de)(de)(de)(de)；氣魄之(zhi)雄(xiong)偉就(jiu)(jiu)在(zai)這(zhe)個南(nan)北(bei)(bei)引伸、一(yi)貫到底的(de)(de)(de)(de)規模(mo)”。

北京中軸線起源

元代，中軸(zhou)線正式形成，位置(zhi)在今舊鼓樓大街(jie)的(de)中心線及其(qi)向南(nan)的(de)延(yan)伸線，越過太(tai)液池(chi)東(dong)岸(an)的(de)宮城中央，到了(le)明代，統治(zhi)者將北京中軸(zhou)線向東(dong)移動了(le)150米，最終形成現在的(de)格局。

建立中(zhong)(zhong)(zhong)軸線(xian)，目的是為(wei)(wei)強調封(feng)建帝王的中(zhong)(zhong)(zhong)心地(di)位，正如中(zhong)(zhong)(zhong)國之(zhi)名，意為(wei)(wei)“世(shi)界中(zhong)(zhong)(zhong)央之(zhi)國”一(yi)樣。城(cheng)市總體(ti)布(bu)局(ju)以(yi)中(zhong)(zhong)(zhong)軸線(xian)為(wei)(wei)中(zhong)(zhong)(zhong)心，左面為(wei)(wei)太(tai)廟(miao)，右面為(wei)(wei)社稷壇(tan)；前面是朝廷，后(hou)面為(wei)(wei)市場，即(ji)“左祖右社”、“前朝后(hou)市”，因(yin)此在城(cheng)市布(bu)局(ju)上成為(wei)(wei)世(shi)界上最輝煌的城(cheng)市之(zhi)一(yi)。

北京中軸線布局

北(bei)(bei)京中軸(zhou)線南起外(wai)城(cheng)永定門(men)(men)，經內城(cheng)正陽門(men)(men)、中華門(men)(men)、天安門(men)(men)、端門(men)(men)、午門(men)(men)、太和(he)(he)門(men)(men)，穿(chuan)過(guo)(guo)太和(he)(he)殿、中和(he)(he)殿、保和(he)(he)殿、乾清宮(gong)、坤寧宮(gong)、神武門(men)(men)，越過(guo)(guo)萬歲山萬春亭，壽(shou)皇殿、鼓樓，直抵鐘樓的中心(xin)點。這條中軸(zhou)線連(lian)著四重(zhong)城(cheng)，即(ji)外(wai)城(cheng)、內城(cheng)、皇城(cheng)和(he)(he)紫禁城(cheng)，好似北(bei)(bei)京城(cheng)的脊梁，鮮明地突出了九重(zhong)宮(gong)闕的位置，體(ti)現封建(jian)帝王居天下之中“唯我獨尊”的思想。

北京中軸線對稱特點

按(an)照傳統的“隆廟(miao)(miao)(miao)社、崇闕壇(tan)(tan)(tan)”規制(zhi)，在中(zhong)軸線(xian)(xian)兩旁對稱排列各種壇(tan)(tan)(tan)廟(miao)(miao)(miao)建(jian)筑(zhu)物。天壇(tan)(tan)(tan)、先(xian)農壇(tan)(tan)(tan)、東(dong)便門(men)、西便門(men)、崇文(wen)門(men)、宣武門(men)、太廟(miao)(miao)(miao)、社稷壇(tan)(tan)(tan)、東(dong)華(hua)門(men)、西華(hua)門(men)、東(dong)直(zhi)門(men)、西直(zhi)門(men)、安定門(men)、德勝門(men)以(yi)中(zhong)軸線(xian)(xian)為軸對稱分布。所(suo)有的皇室宮殿(dian)、壇(tan)(tan)(tan)廟(miao)(miao)(miao)、政府衙(ya)署和其他重(zhong)要(yao)建(jian)筑(zhu)都(dou)(dou)依附著這條中(zhong)軸線(xian)(xian)而結合在一起(qi)。這些建(jian)筑(zhu)既是古都(dou)(dou)北京(jing)的象征(zheng)，又(you)是中(zhong)國文(wen)明的象征(zheng)。

北京中軸線文化內涵

文化象征

“中(zhong)(zhong)國”名稱源(yuan)于(yu)中(zhong)(zhong)國古(gu)代(dai)文(wen)化，“中(zhong)(zhong)國”含有“中(zhong)(zhong)央之國”的(de)(de)(de)意思。“中(zhong)(zhong)央之國”的(de)(de)(de)思想源(yuan)于(yu)生(sheng)活在(zai)(zai)(zai)(zai)黃(huang)(huang)河流域的(de)(de)(de)漢族，他們(men)比(bi)同時(shi)代(dai)的(de)(de)(de)一(yi)些部落氏族更早一(yi)些進(jin)入(ru)農(nong)耕(geng)社(she)會。在(zai)(zai)(zai)(zai)農(nong)業生(sheng)產和(he)農(nong)耕(geng)生(sheng)活中(zhong)(zhong)，經過長時(shi)間的(de)(de)(de)與自(zi)然(ran)災害作(zuo)(zuo)斗爭，特別是(shi)(shi)與洪水作(zuo)(zuo)斗爭，對(dui)天地運轉、節氣變化、植物(wu)生(sheng)長有了比(bi)較領(ling)先的(de)(de)(de)認識(shi)。由(you)此，黃(huang)(huang)河流域比(bi)較先進(jin)的(de)(de)(de)農(nong)耕(geng)文(wen)明成為了周邊部落氏族向往(wang)的(de)(de)(de)中(zhong)(zhong)心(xin)。由(you)此，“中(zhong)(zhong)”在(zai)(zai)(zai)(zai)古(gu)代(dai)先民的(de)(de)(de)心(xin)目中(zhong)(zhong)很早就形成一(yi)種(zhong)觀念(nian)，即：先進(jin)的(de)(de)(de)生(sheng)產和(he)生(sheng)活方(fang)式(shi)。換句話說，這種(zhong)先進(jin)的(de)(de)(de)生(sheng)產和(he)生(sheng)活方(fang)式(shi)就是(shi)(shi)黃(huang)(huang)河流域的(de)(de)(de)農(nong)耕(geng)文(wen)化。此后，在(zai)(zai)(zai)(zai)人們(men)心(xin)目中(zhong)(zhong)逐漸演變成黃(huang)(huang)土(tu)(tu)地居中(zhong)(zhong)的(de)(de)(de)思想和(he)意識(shi)。例如，在(zai)(zai)(zai)(zai)中(zhong)(zhong)國古(gu)代(dai)先民創(chuang)立(li)的(de)(de)(de)“陰陽五行”學說中(zhong)(zhong)，就確定(ding)“土(tu)(tu)”的(de)(de)(de)位置在(zai)(zai)(zai)(zai)中(zhong)(zhong)央；同時(shi)，在(zai)(zai)(zai)(zai)各種(zhong)顏色的(de)(de)(de)土(tu)(tu)中(zhong)(zhong)，又認定(ding)“黃(huang)(huang)土(tu)(tu)”在(zai)(zai)(zai)(zai)中(zhong)(zhong)心(xin)或中(zhong)(zhong)央。在(zai)(zai)(zai)(zai)北京中(zhong)(zhong)山公(gong)園內（古(gu)代(dai)的(de)(de)(de)社(she)稷壇）就有這一(yi)文(wen)化現(xian)象(xiang)的(de)(de)(de)典型象(xiang)征(zheng)。

皇權象征

北京社稷壇為(wei)(wei)正(zheng)方(fang)形祭(ji)壇，象征著祖(zu)國(guo)遼闊的大地和領土(tu)(tu)(tu)，用五種顏色(se)的土(tu)(tu)(tu)堆積而成。其中(zhong)(zhong)，正(zheng)中(zhong)(zhong)間為(wei)(wei)黃土(tu)(tu)(tu)，東面(mian)為(wei)(wei)青土(tu)(tu)(tu)，南(nan)面(mian)為(wei)(wei)紅（赤）土(tu)(tu)(tu)，西面(mian)為(wei)(wei)白土(tu)(tu)(tu)，北面(mian)為(wei)(wei)黑(hei)土(tu)(tu)(tu)。五色(se)土(tu)(tu)(tu)也象征天(tian)下(xia)五個方(fang)位(wei)(wei)，代表著東、西、南(nan)、北、中(zhong)(zhong)。在中(zhong)(zhong)國(guo)傳統文(wen)化中(zhong)(zhong)，五個方(fang)位(wei)(wei)又(you)與五方(fang)尊(zun)崇(chong)的神(shen)物結合，例如，東方(fang)尊(zun)太嗥(hao)，輔(fu)(fu)佐(zuo)為(wei)(wei)木(mu)神(shen)；南(nan)方(fang)尊(zun)炎帝(di)，輔(fu)(fu)佐(zuo)為(wei)(wei)火神(shen)；西方(fang)尊(zun)少(shao)昊，輔(fu)(fu)佐(zuo)為(wei)(wei)金神(shen)；北方(fang)尊(zun)顓項，輔(fu)(fu)佐(zuo)為(wei)(wei)水神(shen)；正(zheng)中(zhong)(zhong)尊(zun)黃帝(di)，輔(fu)(fu)佐(zuo)為(wei)(wei)土(tu)(tu)(tu)神(shen)。

由崇(chong)尚(shang)(shang)(shang)黃(huang)(huang)土地(di)到崇(chong)尚(shang)(shang)(shang)明黃(huang)(huang)顏(yan)色(se)(se)，是(shi)中(zhong)國古代(dai)社(she)會(hui)由原(yuan)始走向封(feng)建(jian)(jian)(jian)(jian)等級社(she)會(hui)的(de)(de)一(yi)個(ge)顯著(zhu)標志。在(zai)中(zhong)國封(feng)建(jian)(jian)(jian)(jian)社(she)會(hui)中(zhong)，不僅(jin)崇(chong)尚(shang)(shang)(shang)黃(huang)(huang)土地(di)，還尊崇(chong)黃(huang)(huang)顏(yan)色(se)(se)，黃(huang)(huang)顏(yan)色(se)(se)被演繹(yi)成(cheng)為(wei)皇(huang)(huang)權和高貴的(de)(de)象(xiang)征。在(zai)中(zhong)國封(feng)建(jian)(jian)(jian)(jian)社(she)會(hui)中(zhong)，大一(yi)統的(de)(de)核心思想或(huo)觀念就(jiu)(jiu)是(shi)皇(huang)(huang)權、皇(huang)(huang)帝(di)(di)，而(er)皇(huang)(huang)權、皇(huang)(huang)帝(di)(di)的(de)(de)標志性顏(yan)色(se)(se)就(jiu)(jiu)是(shi)黃(huang)(huang)顏(yan)色(se)(se)。例如，皇(huang)(huang)宮要用(yong)黃(huang)(huang)琉(liu)璃瓦(wa)建(jian)(jian)(jian)(jian)筑，皇(huang)(huang)帝(di)(di)在(zai)正式(shi)場合要穿黃(huang)(huang)色(se)(se)的(de)(de)龍袍或(huo)馬褂等。北京(jing)(jing)城作為(wei)古代(dai)帝(di)(di)都，其(qi)城市基礎色(se)(se)調是(shi)灰墻(qiang)灰瓦(wa)的(de)(de)城墻(qiang)、街巷、胡(hu)同與四合院，而(er)在(zai)城市核心區域則是(shi)紅墻(qiang)黃(huang)(huang)瓦(wa)的(de)(de)宮殿建(jian)(jian)(jian)(jian)筑。這種(zhong)大面積使用(yong)黃(huang)(huang)色(se)(se)琉(liu)璃瓦(wa)的(de)(de)建(jian)(jian)(jian)(jian)筑形式(shi)可以說(shuo)是(shi)北京(jing)(jing)作為(wei)封(feng)建(jian)(jian)(jian)(jian)帝(di)(di)都的(de)(de)一(yi)個(ge)顯著(zhu)標志。

九五之尊

在遠古中(zhong)(zhong)國(guo)(guo)流(liu)傳“大(da)(da)(da)(da)(da)(da)禹匯諸(zhu)侯(hou)”的(de)(de)故事。這個故事說，大(da)(da)(da)(da)(da)(da)禹在成(cheng)(cheng)功治理水(shui)患后(hou)，為了(le)(le)檢閱(yue)天下究竟有(you)多少氏(shi)族(zu)部落(luo)，決定在黃(huang)河流(liu)域的(de)(de)涂(tu)山（今安(an)徽懷遠）拜會天下氏(shi)族(zu)部落(luo)的(de)(de)首(shou)領(ling)(ling)。當(dang)時，得到(dao)消(xiao)息(xi)的(de)(de)氏(shi)族(zu)部落(luo)首(shou)領(ling)(ling)都來(lai)了(le)(le)，人(ren)數(shu)有(you)成(cheng)(cheng)千上(shang)萬。同時，各氏(shi)族(zu)部落(luo)首(shou)領(ling)(ling)還帶來(lai)了(le)(le)各種各樣(yang)(yang)的(de)(de)拜會禮(li)物。在這次拜會上(shang)，大(da)(da)(da)(da)(da)(da)禹成(cheng)(cheng)了(le)(le)受(shou)人(ren)尊(zun)敬(jing)的(de)(de)中(zhong)(zhong)心(xin)人(ren)物，成(cheng)(cheng)為“萬王之王”，也就是(shi)(shi)在各氏(shi)族(zu)部落(luo)首(shou)領(ling)(ling)之上(shang)令人(ren)尊(zun)敬(jing)的(de)(de)人(ren)物。由此，從大(da)(da)(da)(da)(da)(da)禹之后(hou)，中(zhong)(zhong)國(guo)(guo)進入了(le)(le)階(jie)級(ji)社會，出(chu)現了(le)(le)第一個朝代——夏(xia)。從禹的(de)(de)兒子開始，中(zhong)(zhong)國(guo)(guo)歷史(shi)上(shang)陸續出(chu)現了(le)(le)王、天子、皇帝(di)和大(da)(da)(da)(da)(da)(da)一統(tong)多民族(zu)的(de)(de)國(guo)(guo)家(jia)。在大(da)(da)(da)(da)(da)(da)禹拜會天下氏(shi)族(zu)部落(luo)后(hou)，大(da)(da)(da)(da)(da)(da)禹還辦了(le)(le)一件大(da)(da)(da)(da)(da)(da)事，那就是(shi)(shi)將各氏(shi)族(zu)部落(luo)首(shou)領(ling)(ling)送來(lai)的(de)(de)不同樣(yang)(yang)式(shi)的(de)(de)青銅(tong)器統(tong)一鑄成(cheng)(cheng)九(jiu)個大(da)(da)(da)(da)(da)(da)鼎(ding)，以九(jiu)鼎(ding)象征著天下一統(tong)和國(guo)(guo)家(jia)的(de)(de)最(zui)高禮(li)制。由此，“九(jiu)”不僅(jin)成(cheng)(cheng)為個位最(zui)大(da)(da)(da)(da)(da)(da)的(de)(de)數(shu)字(zi)，還成(cheng)(cheng)為中(zhong)(zhong)華(hua)文化中(zhong)(zhong)最(zui)尊(zun)貴的(de)(de)數(shu)字(zi)，只有(you)天子才能享(xiang)受(shou)的(de)(de)數(shu)字(zi)，這就是(shi)(shi)“九(jiu)五之尊(zun)”。由此，中(zhong)(zhong)原大(da)(da)(da)(da)(da)(da)地(di)出(chu)現“九(jiu)州與五服(fu)”的(de)(de)文化與觀念。

九州

九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)，按順序排(pai)列(lie)分別是(shi)(shi)：冀州(zhou)(zhou)，兗州(zhou)(zhou)，青州(zhou)(zhou)，徐州(zhou)(zhou)，揚州(zhou)(zhou)，荊(jing)州(zhou)(zhou)，豫州(zhou)(zhou)，梁州(zhou)(zhou)，雍州(zhou)(zhou)。“九(jiu)(jiu)(jiu)(jiu)(jiu)”在中(zhong)(zhong)(zhong)(zhong)國(guo)古(gu)代社(she)會中(zhong)(zhong)(zhong)(zhong)有(you)最(zui)大、最(zui)多的(de)(de)(de)(de)(de)含義。當(dang)時(shi)，人們認為，“九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)”已經涵蓋(gai)了天(tian)(tian)下(xia)。由此，九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)也(ye)是(shi)(shi)遠古(gu)中(zhong)(zhong)(zhong)(zhong)國(guo)的(de)(de)(de)(de)(de)別稱(cheng)。在北京皇家(jia)(jia)(jia)園(yuan)(yuan)林(lin)圓(yuan)明園(yuan)(yuan)中(zhong)(zhong)(zhong)(zhong)就有(you)一(yi)(yi)(yi)核心(xin)景(jing)(jing)區(qu)(qu)，名“九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)(jing)區(qu)(qu)”，景(jing)(jing)區(qu)(qu)核心(xin)是(shi)(shi)“九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)清晏”，它(ta)位于圓(yuan)明園(yuan)(yuan)前(qian)湖(hu)(hu)北岸，與正大光明殿(dian)隔湖(hu)(hu)相望(wang)，是(shi)(shi)圓(yuan)明園(yuan)(yuan)中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)重要景(jing)(jing)區(qu)(qu)，也(ye)可(ke)以(yi)說是(shi)(shi)代表(biao)中(zhong)(zhong)(zhong)(zhong)國(guo)古(gu)代皇家(jia)(jia)(jia)園(yuan)(yuan)林(lin)特色(se)的(de)(de)(de)(de)(de)景(jing)(jing)區(qu)(qu)。有(you)人會問(wen)，為什么(me)“九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)(jing)區(qu)(qu)”重要？其根源(yuan)就是(shi)(shi)它(ta)象(xiang)征(zheng)(zheng)著(zhu)國(guo)家(jia)(jia)(jia)的(de)(de)(de)(de)(de)統(tong)(tong)一(yi)(yi)(yi)和多民族(zu)的(de)(de)(de)(de)(de)團(tuan)結(jie)，是(shi)(shi)中(zhong)(zhong)(zhong)(zhong)華(hua)大一(yi)(yi)(yi)統(tong)(tong)的(de)(de)(de)(de)(de)象(xiang)征(zheng)(zheng)。九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)(jing)區(qu)(qu)在規(gui)劃(hua)設(she)計上就體(ti)(ti)現(xian)了這(zhe)一(yi)(yi)(yi)文化現(xian)象(xiang)和思想。九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)(jing)區(qu)(qu)以(yi)圓(yuan)明園(yuan)(yuan)后(hou)湖(hu)(hu)為中(zhong)(zhong)(zhong)(zhong)心(xin)，環湖(hu)(hu)形(xing)成九(jiu)(jiu)(jiu)(jiu)(jiu)個島嶼式的(de)(de)(de)(de)(de)景(jing)(jing)區(qu)(qu)，即：鏤月開云、天(tian)(tian)然(ran)圖畫、碧桐書院、慈(ci)云普護、上下(xia)天(tian)(tian)光、杏花春館、坦坦蕩(dang)(dang)蕩(dang)(dang)、茹(ru)古(gu)涵今、九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)清宴(yan)。這(zhe)些景(jing)(jing)區(qu)(qu)簇擁著(zhu)后(hou)湖(hu)(hu)，不(bu)僅使山水、建筑、景(jing)(jing)觀(guan)渾(hun)然(ran)一(yi)(yi)(yi)體(ti)(ti)，又(you)突出了封建統(tong)(tong)治“一(yi)(yi)(yi)統(tong)(tong)九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)，天(tian)(tian)下(xia)和諧”的(de)(de)(de)(de)(de)政治意愿(yuan)。由此可(ke)見，國(guo)家(jia)(jia)(jia)的(de)(de)(de)(de)(de)統(tong)(tong)一(yi)(yi)(yi)、多民族(zu)的(de)(de)(de)(de)(de)團(tuan)結(jie)在中(zhong)(zhong)(zhong)(zhong)華(hua)民族(zu)是(shi)(shi)有(you)著(zhu)悠久的(de)(de)(de)(de)(de)歷史(shi)和傳統(tong)(tong)，是(shi)(shi)凝刻在中(zhong)(zhong)(zhong)(zhong)華(hua)民族(zu)血脈中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)。現(xian)在，一(yi)(yi)(yi)提及圓(yuan)明園(yuan)(yuan)，年輕人只知道“西洋樓(lou)”，不(bu)知道“九(jiu)(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)(jing)區(qu)(qu)”，這(zhe)是(shi)(shi)對圓(yuan)明園(yuan)(yuan)中(zhong)(zhong)(zhong)(zhong)國(guo)園(yuan)(yuan)林(lin)藝術展示上的(de)(de)(de)(de)(de)一(yi)(yi)(yi)種失誤(wu)。

冀州

在九(jiu)州(zhou)中，冀(ji)州(zhou)不僅(jin)名列首(shou)位，還因為(wei)(wei)(wei)(wei)其地(di)(di)勢(shi)居中，山(shan)(shan)水(shui)環抱，成(cheng)為(wei)(wei)(wei)(wei)首(shou)善之(zhi)區。在南(nan)宋(song)時期，著名的理(li)學家(jia)朱熹(xi)就曾經概括說，冀(ji)都(dou)(dou)(dou)天地(di)(di)間，好個大風(feng)水(shui)。山(shan)(shan)脈從云(yun)中來，前面黃(huang)河(he)(he)環繞(rao)。泰山(shan)(shan)聳(song)左為(wei)(wei)(wei)(wei)龍，華(hua)(hua)山(shan)(shan)聳(song)右為(wei)(wei)(wei)(wei)虎(hu)，嵩山(shan)(shan)為(wei)(wei)(wei)(wei)前案，淮南(nan)諸山(shan)(shan)為(wei)(wei)(wei)(wei)第二重案，江南(nan)五(wu)(wu)嶺為(wei)(wei)(wei)(wei)三(san)重案。故古(gu)今建都(dou)(dou)(dou)之(zhi)地(di)(di)皆莫過(guo)于冀(ji)都(dou)(dou)(dou)。“冀(ji)”指(zhi)華(hua)(hua)北(bei)(bei)(bei)(bei)大平原(yuan)，作為(wei)(wei)(wei)(wei)建立(li)都(dou)(dou)(dou)城，北(bei)(bei)(bei)(bei)京(jing)又(you)是最理(li)想的地(di)(di)方。有(you)些典(dian)籍是這樣(yang)描述北(bei)(bei)(bei)(bei)京(jing)地(di)(di)形的：說北(bei)(bei)(bei)(bei)京(jing)前面（東南(nan)）有(you)茫茫渤海，又(you)有(you)潮白(bai)河(he)(he)、永(yong)定河(he)(he)、拒(ju)馬河(he)(he)以及北(bei)(bei)(bei)(bei)運河(he)(he)等五(wu)(wu)大水(shui)系穿(chuan)流(liu)而過(guo)，在北(bei)(bei)(bei)(bei)京(jing)小(xiao)平原(yuan)后面（西(xi)北(bei)(bei)(bei)(bei)）則有(you)綿延不斷的燕山(shan)(shan)山(shan)(shan)脈及太(tai)行山(shan)(shan)脈為(wei)(wei)(wei)(wei)依(yi)托，地(di)(di)形是虎(hu)踞(ju)龍盤，天然(ran)形勝。一(yi)(yi)般(ban)介(jie)紹(shao)北(bei)(bei)(bei)(bei)京(jing)地(di)(di)形史書或文獻也指(zhi)出(chu)，北(bei)(bei)(bei)(bei)京(jing)是三(san)面環山(shan)(shan)，一(yi)(yi)面向海，西(xi)高(gao)東低，沖擊平原(yuan)，自然(ran)環境(jing)優越，適宜建都(dou)(dou)(dou)，適宜人類居住。

五服

五(wu)服(fu)(fu)(fu)(fu)(fu)，中(zhong)(zhong)國(guo)古代(dai)先民講(jiang)究的(de)(de)“五(wu)服(fu)(fu)(fu)(fu)(fu)”是(shi)(shi)一(yi)(yi)(yi)(yi)種(zhong)適應原始社(she)會(hui)生(sheng)產(chan)關系的(de)(de)和諧(xie)社(she)會(hui)結構。核(he)心(xin)是(shi)(shi)帝(di)王(wang)居中(zhong)(zhong)心(xin)，然(ran)后(hou)(hou)從京畿(ji)逐(zhu)漸到邊遠(yuan)(yuan)藩屬國(guo)均臣服(fu)(fu)(fu)(fu)(fu)帝(di)王(wang)的(de)(de)理想(xiang)(xiang)分區域管(guan)理思(si)想(xiang)(xiang)，也是(shi)(shi)古代(dai)帝(di)王(wang)治(zhi)國(guo)安邦的(de)(de)原始思(si)想(xiang)(xiang)。這(zhe)種(zhong)思(si)想(xiang)(xiang)進一(yi)(yi)(yi)(yi)步引申(shen)就(jiu)(jiu)(jiu)是(shi)(shi)圍(wei)繞中(zhong)(zhong)央和服(fu)(fu)(fu)(fu)(fu)務中(zhong)(zhong)央的(de)(de)思(si)想(xiang)(xiang)和意識。古代(dai)先民認為，國(guo)家(jia)大(da)一(yi)(yi)(yi)(yi)統，要有一(yi)(yi)(yi)(yi)個(ge)(ge)中(zhong)(zhong)心(xin)，這(zhe)個(ge)(ge)中(zhong)(zhong)心(xin)或者稱(cheng)為核(he)心(xin)就(jiu)(jiu)(jiu)是(shi)(shi)中(zhong)(zhong)央。中(zhong)(zhong)央從地域講(jiang)，就(jiu)(jiu)(jiu)是(shi)(shi)帝(di)王(wang)所在(zai)的(de)(de)區域，就(jiu)(jiu)(jiu)是(shi)(shi)都城。由此，在(zai)中(zhong)(zhong)國(guo)古代(dai)繪制的(de)(de)“五(wu)服(fu)(fu)(fu)(fu)(fu)圖(tu)”表明，核(he)心(xin)是(shi)(shi)中(zhong)(zhong)央，或是(shi)(shi)帝(di)都；然(ran)后(hou)(hou)是(shi)(shi)圍(wei)繞帝(di)都的(de)(de)五(wu)服(fu)(fu)(fu)(fu)(fu)，由近及遠(yuan)(yuan)的(de)(de)順序是(shi)(shi)：甸服(fu)(fu)(fu)(fu)(fu)，侯服(fu)(fu)(fu)(fu)(fu)，綏服(fu)(fu)(fu)(fu)(fu)（也稱(cheng)“賓服(fu)(fu)(fu)(fu)(fu)”），要服(fu)(fu)(fu)(fu)(fu)，荒服(fu)(fu)(fu)(fu)(fu)。

在古籍《國語·周語》中(zhong)也有記載，講的(de)是(shi)(shi)周穆王時祭公謀父曾解釋過“五服(fu)(fu)”，大意是(shi)(shi)說，以王居(ju)住地為(wei)中(zhong)心，按相等遠近(jin)作正方形(xing)或圓形(xing)邊界，依次(ci)劃分(fen)區域，最(zui)近(jin)的(de)為(wei)“甸服(fu)(fu)”，然(ran)后是(shi)(shi)“侯服(fu)(fu)”、“賓服(fu)(fu)”（漢書作“綏服(fu)(fu)”）、“要服(fu)(fu)”、“荒(huang)服(fu)(fu)”，是(shi)(shi)為(wei)“五服(fu)(fu)”。

中央思想

中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)央的(de)(de)(de)(de)(de)(de)思(si)想到(dao)2500年前中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)步入春秋戰國(guo)(guo)時(shi)期(qi)(qi)，由于(yu)思(si)想、學(xue)術空前開放，又(you)有(you)(you)了(le)(le)一(yi)(yi)(yi)次升華，這(zhe)(zhe)就(jiu)是(shi)(shi)(shi)(shi)孔(kong)(kong)子關于(yu)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)”的(de)(de)(de)(de)(de)(de)思(si)想及論述。孔(kong)(kong)子認為(wei)(wei)“不(bu)(bu)(bu)偏(pian)(pian)為(wei)(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，不(bu)(bu)(bu)變為(wei)(wei)庸(yong)(yong)(yong)”。我們常(chang)說中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)的(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”，就(jiu)是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)個長方形再加上一(yi)(yi)(yi)豎(shu)(shu)(shu)。這(zhe)(zhe)一(yi)(yi)(yi)豎(shu)(shu)(shu)不(bu)(bu)(bu)能(neng)寫(xie)偏(pian)(pian)了(le)(le)，寫(xie)偏(pian)(pian)了(le)(le)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)就(jiu)不(bu)(bu)(bu)好看了(le)(le)。在學(xue)習書法過程中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，教授書法的(de)(de)(de)(de)(de)(de)老師就(jiu)有(you)(you)專門用(yong)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)作范例的(de)(de)(de)(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)的(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)豎(shu)(shu)(shu)非常(chang)講(jiang)(jiang)究(jiu)，要(yao)(yao)求：既要(yao)(yao)懸肘、懸腕(wan)，又(you)要(yao)(yao)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)鋒”行筆(bi)，而(er)且要(yao)(yao)求用(yong)筆(bi)垂(chui)直、左右環視(shi)，做(zuo)到(dao)不(bu)(bu)(bu)偏(pian)(pian)不(bu)(bu)(bu)倚，準確地在“口(kou)”的(de)(de)(de)(de)(de)(de)正中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)攢足氣力，行筆(bi)。孔(kong)(kong)子所講(jiang)(jiang)的(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)”，比寫(xie)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)文化內涵要(yao)(yao)博(bo)大精深，其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)既有(you)(you)規范的(de)(de)(de)(de)(de)(de)要(yao)(yao)求，又(you)有(you)(you)做(zuo)人、處事(shi)的(de)(de)(de)(de)(de)(de)思(si)維和(he)方法。有(you)(you)人講(jiang)(jiang)“庸(yong)(yong)(yong)”字(zi)(zi)，認為(wei)(wei)是(shi)(shi)(shi)(shi)平庸(yong)(yong)(yong)，這(zhe)(zhe)是(shi)(shi)(shi)(shi)現代漢語對“庸(yong)(yong)(yong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)種(zhong)誤解，儒家(jia)所說的(de)(de)(de)(de)(de)(de)“庸(yong)(yong)(yong)”字(zi)(zi)含有(you)(you)廣(guang)泛(fan)的(de)(de)(de)(de)(de)(de)應(ying)用(yong)和(he)實踐之含義(yi)。例如(ru)，“庸(yong)(yong)(yong)”字(zi)(zi)拆開是(shi)(shi)(shi)(shi)“廣(guang)”、“手(shou)(shou)(shou)”、“用(yong)”三部分組成(cheng)，“廣(guang)”就(jiu)是(shi)(shi)(shi)(shi)在一(yi)(yi)(yi)種(zhong)原則(ze)下(xia)(xia)具有(you)(you)普遍意義(yi)，“手(shou)(shou)(shou)”就(jiu)是(shi)(shi)(shi)(shi)強調(diao)(diao)(diao)親自(zi)動手(shou)(shou)(shou)，具有(you)(you)實踐的(de)(de)(de)(de)(de)(de)含義(yi)；“用(yong)”就(jiu)是(shi)(shi)(shi)(shi)應(ying)用(yong)。有(you)(you)人概括儒家(jia)強調(diao)(diao)(diao)的(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)”，是(shi)(shi)(shi)(shi)在待人接物時(shi)采取不(bu)(bu)(bu)偏(pian)(pian)不(bu)(bu)(bu)倚、調(diao)(diao)(diao)和(he)折中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)態度。這(zhe)(zhe)還是(shi)(shi)(shi)(shi)字(zi)(zi)面上的(de)(de)(de)(de)(de)(de)解釋，而(er)不(bu)(bu)(bu)偏(pian)(pian)不(bu)(bu)(bu)倚的(de)(de)(de)(de)(de)(de)深刻含義(yi)則(ze)是(shi)(shi)(shi)(shi)堅持中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正或公正，強調(diao)(diao)(diao)的(de)(de)(de)(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)(de)(de)(de)調(diao)(diao)(diao)和(he)與折中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)更(geng)深刻的(de)(de)(de)(de)(de)(de)涵義(yi)是(shi)(shi)(shi)(shi)包容與寬容。在孔(kong)(kong)子提出(chu)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)(yong)”思(si)想之后，將中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心思(si)想又(you)進一(yi)(yi)(yi)步應(ying)用(yong)于(yu)帝(di)王、國(guo)(guo)家(jia)、社稷的(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)《呂氏(shi)春秋》。這(zhe)(zhe)部先秦時(shi)期(qi)(qi)的(de)(de)(de)(de)(de)(de)歷史文獻進一(yi)(yi)(yi)步提出(chu)“王者擇(ze)天下(xia)(xia)之中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而(er)立(li)國(guo)(guo)，擇(ze)國(guo)(guo)之中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而(er)立(li)宮(gong)(gong)，擇(ze)宮(gong)(gong)之中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)而(er)立(li)廟(miao)”，也就(jiu)是(shi)(shi)(shi)(shi)說，帝(di)王的(de)(de)(de)(de)(de)(de)位置應(ying)該(gai)是(shi)(shi)(shi)(shi)天下(xia)(xia)正中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)王的(de)(de)(de)(de)(de)(de)住所（宮(gong)(gong)殿）應(ying)該(gai)在都城的(de)(de)(de)(de)(de)(de)正中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，帝(di)王的(de)(de)(de)(de)(de)(de)宗祠應(ying)該(gai)在皇宮(gong)(gong)正中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。

從(cong)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)華上(shang)下五千年的(de)(de)歷史(shi)來看，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)的(de)(de)思(si)想(xiang)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正的(de)(de)意(yi)識是(shi)(shi)(shi)(shi)深(shen)入人(ren)(ren)心(xin)(xin)的(de)(de)，是(shi)(shi)(shi)(shi)融化在幾千年的(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)思(si)想(xiang)文(wen)化建設中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)，同時也是(shi)(shi)(shi)(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)文(wen)化最(zui)顯(xian)著的(de)(de)特征之一。人(ren)(ren)們常(chang)說“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式”就是(shi)(shi)(shi)(shi)這樣一個(ge)概(gai)念。“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式”是(shi)(shi)(shi)(shi)什么？其(qi)文(wen)化內(nei)涵中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)很重(zhong)要的(de)(de)內(nei)容包(bao)括：中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正、對(dui)稱(cheng)(cheng)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)就是(shi)(shi)(shi)(shi)核心(xin)(xin)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正就是(shi)(shi)(shi)(shi)不偏不倚，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)明顯(xian)；對(dui)稱(cheng)(cheng)就是(shi)(shi)(shi)(shi)左(zuo)右(you)對(dui)稱(cheng)(cheng)，維護(hu)或襯托中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)。例如(ru)，民國(guo)(guo)以(yi)后，創新(xin)了一種中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)西合(he)壁式的(de)(de)服(fu)(fu)裝(zhuang)，被(bei)稱(cheng)(cheng)為(wei)(wei)(wei)(wei)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)服(fu)(fu)”，就有(you)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線(xian)明顯(xian)、左(zuo)右(you)對(dui)稱(cheng)(cheng)的(de)(de)特點。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)裝(zhuang)是(shi)(shi)(shi)(shi)20世紀(ji)初由(you)孫中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)先(xian)生倡導的(de)(de)，一度也被(bei)稱(cheng)(cheng)為(wei)(wei)(wei)(wei)“國(guo)(guo)服(fu)(fu)”。其(qi)款式特點是(shi)(shi)(shi)(shi)前(qian)門襟有(you)6個(ge)紐扣，正中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)垂直(zhi)線(xian)均勻排列，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)線(xian)兩側。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)的(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)(yi)(yi)也是(shi)(shi)(shi)(shi)講究中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)的(de)(de)，這個(ge)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)就是(shi)(shi)(shi)(shi)人(ren)(ren)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)(yi)(yi)認(ren)為(wei)(wei)(wei)(wei)，人(ren)(ren)在天地(di)的(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)間，受天和(he)地(di)自(zi)然(ran)環境變化的(de)(de)影(ying)響，為(wei)(wei)(wei)(wei)此，要以(yi)人(ren)(ren)為(wei)(wei)(wei)(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)(yi)(yi)認(ren)為(wei)(wei)(wei)(wei)，人(ren)(ren)體的(de)(de)大腦和(he)脊(ji)椎又是(shi)(shi)(shi)(shi)人(ren)(ren)體的(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)，各種器官分左(zuo)右(you)排列，由(you)此人(ren)(ren)體有(you)左(zuo)右(you)、陰陽之區分。人(ren)(ren)體四肢的(de)(de)活動，也是(shi)(shi)(shi)(shi)依靠大腦和(he)脊(ji)椎的(de)(de)，為(wei)(wei)(wei)(wei)此，人(ren)(ren)要很好(hao)地(di)保護(hu)好(hao)大腦和(he)脊(ji)椎。