北京中軸線

北京中軸線(xian)，是指北京(jing)(jing)(jing)自(zi)元大都(dou)、明(ming)(ming)清北京(jing)(jing)(jing)城以來北京(jing)(jing)(jing)城市(shi)東(dong)西對(dui)稱布局建(jian)筑(zhu)物的對(dui)稱軸，北京(jing)(jing)(jing)市(shi)諸(zhu)多(duo)其(qi)他建(jian)筑(zhu)物亦位于此條軸線(xian)上。明(ming)(ming)清北京(jing)(jing)(jing)城的中軸線(xian)南(nan)起永定門，北至鐘鼓樓，直線(xian)距(ju)離長(chang)約7.8公里。

上世(shi)紀九十年(nian)代，北京為連接城市中(zhong)(zhong)心(xin)(xin)和亞運村，在(zai)二(er)環路(lu)鐘鼓樓(lou)橋(qiao)引出鼓樓(lou)外大街，向北至三(san)環后(hou)改(gai)名為北辰路(lu)，這(zhe)條(tiao)路(lu)成為北京中(zhong)(zhong)軸線的(de)延伸，西邊(bian)建造中(zhong)(zhong)華民族(zu)園，東邊(bian)則是(shi)國家奧(ao)林匹克體育中(zhong)(zhong)心(xin)(xin)。

北(bei)京申奧(ao)成功后，中(zhong)軸線再次向(xiang)北(bei)延(yan)長，成為(wei)奧(ao)林(lin)(lin)(lin)(lin)匹(pi)克(ke)公園(yuan)的軸線。東邊建造國(guo)家(jia)體育場（鳥(niao)巢），西邊則(ze)是(shi)國(guo)家(jia)游泳中(zhong)心（水立方(fang)）。再向(xiang)北(bei)，穿(chuan)過奧(ao)林(lin)(lin)(lin)(lin)匹(pi)克(ke)公園(yuan)，到達奧(ao)林(lin)(lin)(lin)(lin)匹(pi)克(ke)森林(lin)(lin)(lin)(lin)公園(yuan)，該公園(yuan)中(zhong)間的仰山(shan)、奧(ao)海均在中(zhong)軸線上。

北京中軸線背景

古代北(bei)京城(cheng)市(shi)建(jian)(jian)設中(zhong)最(zui)突出的(de)成(cheng)(cheng)就，是(shi)(shi)北(bei)京以(yi)(yi)宮(gong)城(cheng)為中(zhong)心的(de)向心式格局(ju)和自(zi)永定門到鐘(zhong)樓長7.8公里的(de)城(cheng)市(shi)中(zhong)軸(zhou)線，這是(shi)(shi)世(shi)界城(cheng)市(shi)建(jian)(jian)設歷史上最(zui)杰出的(de)城(cheng)市(shi)設計范(fan)例之一。中(zhong)國建(jian)(jian)筑大師梁思成(cheng)(cheng)曾(ceng)贊美這條(tiao)中(zhong)軸(zhou)線是(shi)(shi)“一根(gen)長達八(ba)公里，全(quan)世(shi)界最(zui)長，也(ye)最(zui)偉(wei)大的(de)南(nan)北(bei)中(zhong)軸(zhou)線穿(chuan)過全(quan)城(cheng)。北(bei)京獨有的(de)壯美秩序就由這條(tiao)中(zhong)軸(zhou)的(de)建(jian)(jian)立而產生(sheng)；前后起(qi)伏(fu)、左右對(dui)稱的(de)體(ti)形或空間的(de)分配都是(shi)(shi)以(yi)(yi)這中(zhong)軸(zhou)線為依據的(de)；氣魄之雄偉(wei)就在這個南(nan)北(bei)引伸、一貫到底的(de)規模”。

北京中軸線起源

元代，中(zhong)軸線(xian)正式形(xing)成(cheng)，位(wei)置(zhi)在今舊鼓樓大街(jie)的(de)(de)中(zhong)心線(xian)及其向南的(de)(de)延(yan)伸線(xian)，越(yue)過太(tai)液池(chi)東岸的(de)(de)宮城中(zhong)央，到了(le)明(ming)代，統治者將北(bei)京中(zhong)軸線(xian)向東移動了(le)150米，最終形(xing)成(cheng)現在的(de)(de)格局(ju)。

建立中(zhong)(zhong)(zhong)軸(zhou)線(xian)，目的是(shi)為強(qiang)調封(feng)建帝王的中(zhong)(zhong)(zhong)心地位，正如(ru)中(zhong)(zhong)(zhong)國之名，意為“世界中(zhong)(zhong)(zhong)央(yang)之國”一樣。城(cheng)(cheng)市總體布局(ju)以中(zhong)(zhong)(zhong)軸(zhou)線(xian)為中(zhong)(zhong)(zhong)心，左面(mian)為太廟，右(you)面(mian)為社(she)稷壇；前(qian)面(mian)是(shi)朝(chao)廷，后面(mian)為市場，即“左祖右(you)社(she)”、“前(qian)朝(chao)后市”，因(yin)此在城(cheng)(cheng)市布局(ju)上成為世界上最(zui)輝(hui)煌的城(cheng)(cheng)市之一。

北京中軸線布局

北京中(zhong)軸線(xian)南起外城(cheng)永定(ding)門(men)(men)，經內城(cheng)正陽(yang)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)(he)門(men)(men)，穿過(guo)太和(he)(he)殿、中(zhong)和(he)(he)殿、保和(he)(he)殿、乾清宮、坤(kun)寧宮、神(shen)武門(men)(men)，越過(guo)萬歲山(shan)萬春亭，壽皇(huang)殿、鼓樓(lou)，直(zhi)抵(di)鐘樓(lou)的中(zhong)心點。這條中(zhong)軸線(xian)連著四重(zhong)城(cheng)，即外城(cheng)、內城(cheng)、皇(huang)城(cheng)和(he)(he)紫禁城(cheng)，好似北京城(cheng)的脊梁，鮮明地突出了九重(zhong)宮闕的位置，體(ti)現封(feng)建帝王居天下之(zhi)中(zhong)“唯(wei)我獨尊”的思想。

北京中軸線對稱特點

按(an)照傳統的“隆廟社、崇(chong)闕壇”規制，在(zai)中軸(zhou)線兩旁對稱排列(lie)各種壇廟建筑物。天壇、先農壇、東便門(men)(men)(men)、西(xi)便門(men)(men)(men)、崇(chong)文(wen)門(men)(men)(men)、宣武門(men)(men)(men)、太廟、社稷壇、東華門(men)(men)(men)、西(xi)華門(men)(men)(men)、東直門(men)(men)(men)、西(xi)直門(men)(men)(men)、安定門(men)(men)(men)、德(de)勝門(men)(men)(men)以中軸(zhou)線為軸(zhou)對稱分布。所有的皇室宮殿、壇廟、政府衙署和其他重(zhong)要(yao)建筑都依附(fu)著這條中軸(zhou)線而結(jie)合在(zai)一起。這些建筑既是(shi)古都北京的象征，又是(shi)中國文(wen)明的象征。

北京中軸線文化內涵

文化象征

“中(zhong)國(guo)”名(ming)稱源(yuan)于中(zhong)國(guo)古(gu)(gu)代文(wen)(wen)化(hua)(hua)(hua)(hua)，“中(zhong)國(guo)”含有“中(zhong)央之國(guo)”的(de)(de)(de)(de)(de)(de)意思(si)。“中(zhong)央之國(guo)”的(de)(de)(de)(de)(de)(de)思(si)想源(yuan)于生活(huo)在(zai)(zai)(zai)黃河(he)(he)流域(yu)的(de)(de)(de)(de)(de)(de)漢族，他們比同時代的(de)(de)(de)(de)(de)(de)一些部(bu)落(luo)氏族更早(zao)一些進入農(nong)耕社(she)會。在(zai)(zai)(zai)農(nong)業(ye)生產(chan)(chan)和農(nong)耕生活(huo)中(zhong)，經過長(chang)時間的(de)(de)(de)(de)(de)(de)與(yu)自然(ran)災(zai)害(hai)作斗爭，特別是(shi)與(yu)洪水作斗爭，對(dui)天(tian)地運轉、節氣變化(hua)(hua)(hua)(hua)、植物生長(chang)有了比較領先(xian)(xian)(xian)的(de)(de)(de)(de)(de)(de)認識。由(you)此(ci)，黃河(he)(he)流域(yu)比較先(xian)(xian)(xian)進的(de)(de)(de)(de)(de)(de)農(nong)耕文(wen)(wen)明成(cheng)(cheng)(cheng)為了周邊(bian)部(bu)落(luo)氏族向往的(de)(de)(de)(de)(de)(de)中(zhong)心(xin)。由(you)此(ci)，“中(zhong)”在(zai)(zai)(zai)古(gu)(gu)代先(xian)(xian)(xian)民的(de)(de)(de)(de)(de)(de)心(xin)目中(zhong)很(hen)早(zao)就(jiu)形成(cheng)(cheng)(cheng)一種(zhong)(zhong)觀念，即：先(xian)(xian)(xian)進的(de)(de)(de)(de)(de)(de)生產(chan)(chan)和生活(huo)方式(shi)(shi)。換(huan)句話說(shuo)(shuo)，這(zhe)種(zhong)(zhong)先(xian)(xian)(xian)進的(de)(de)(de)(de)(de)(de)生產(chan)(chan)和生活(huo)方式(shi)(shi)就(jiu)是(shi)黃河(he)(he)流域(yu)的(de)(de)(de)(de)(de)(de)農(nong)耕文(wen)(wen)化(hua)(hua)(hua)(hua)。此(ci)后，在(zai)(zai)(zai)人們心(xin)目中(zhong)逐漸演變成(cheng)(cheng)(cheng)黃土地居中(zhong)的(de)(de)(de)(de)(de)(de)思(si)想和意識。例如，在(zai)(zai)(zai)中(zhong)國(guo)古(gu)(gu)代先(xian)(xian)(xian)民創(chuang)立的(de)(de)(de)(de)(de)(de)“陰陽(yang)五行(xing)”學(xue)說(shuo)(shuo)中(zhong)，就(jiu)確定“土”的(de)(de)(de)(de)(de)(de)位(wei)置(zhi)在(zai)(zai)(zai)中(zhong)央；同時，在(zai)(zai)(zai)各(ge)種(zhong)(zhong)顏色的(de)(de)(de)(de)(de)(de)土中(zhong)，又(you)認定“黃土”在(zai)(zai)(zai)中(zhong)心(xin)或中(zhong)央。在(zai)(zai)(zai)北京中(zhong)山(shan)公園內（古(gu)(gu)代的(de)(de)(de)(de)(de)(de)社(she)稷壇）就(jiu)有這(zhe)一文(wen)(wen)化(hua)(hua)(hua)(hua)現象(xiang)的(de)(de)(de)(de)(de)(de)典型象(xiang)征。

皇權象征

北(bei)京社稷壇為正方(fang)形祭壇，象(xiang)征著(zhu)祖國(guo)遼闊的(de)(de)大地和領(ling)土(tu)(tu)，用(yong)五(wu)(wu)種顏(yan)色(se)的(de)(de)土(tu)(tu)堆(dui)積而成。其中，正中間(jian)為黃(huang)土(tu)(tu)，東(dong)面為青(qing)土(tu)(tu)，南面為紅(hong)（赤(chi)）土(tu)(tu)，西(xi)(xi)面為白土(tu)(tu)，北(bei)面為黑土(tu)(tu)。五(wu)(wu)色(se)土(tu)(tu)也象(xiang)征天下五(wu)(wu)個方(fang)位，代表(biao)著(zhu)東(dong)、西(xi)(xi)、南、北(bei)、中。在中國(guo)傳統文化中，五(wu)(wu)個方(fang)位又與(yu)五(wu)(wu)方(fang)尊(zun)崇的(de)(de)神(shen)(shen)物結(jie)合(he)，例(li)如，東(dong)方(fang)尊(zun)太(tai)嗥，輔(fu)佐(zuo)為木(mu)神(shen)(shen)；南方(fang)尊(zun)炎(yan)帝(di)，輔(fu)佐(zuo)為火(huo)神(shen)(shen)；西(xi)(xi)方(fang)尊(zun)少(shao)昊，輔(fu)佐(zuo)為金(jin)神(shen)(shen)；北(bei)方(fang)尊(zun)顓項，輔(fu)佐(zuo)為水(shui)神(shen)(shen)；正中尊(zun)黃(huang)帝(di)，輔(fu)佐(zuo)為土(tu)(tu)神(shen)(shen)。

由(you)(you)崇(chong)(chong)尚黃(huang)土地(di)到崇(chong)(chong)尚明黃(huang)顏色(se)(se)，是(shi)(shi)中(zhong)(zhong)國(guo)古代社會(hui)由(you)(you)原始走向封(feng)建(jian)(jian)等級(ji)社會(hui)的(de)(de)一個(ge)顯著標志(zhi)(zhi)。在中(zhong)(zhong)國(guo)封(feng)建(jian)(jian)社會(hui)中(zhong)(zhong)，不僅崇(chong)(chong)尚黃(huang)土地(di)，還尊崇(chong)(chong)黃(huang)顏色(se)(se)，黃(huang)顏色(se)(se)被演繹成為皇(huang)權和高貴的(de)(de)象(xiang)征。在中(zhong)(zhong)國(guo)封(feng)建(jian)(jian)社會(hui)中(zhong)(zhong)，大一統的(de)(de)核心思想(xiang)或(huo)(huo)觀(guan)念就是(shi)(shi)皇(huang)權、皇(huang)帝(di)，而皇(huang)權、皇(huang)帝(di)的(de)(de)標志(zhi)(zhi)性顏色(se)(se)就是(shi)(shi)黃(huang)顏色(se)(se)。例如，皇(huang)宮(gong)要(yao)用黃(huang)琉(liu)璃瓦建(jian)(jian)筑，皇(huang)帝(di)在正式場合要(yao)穿黃(huang)色(se)(se)的(de)(de)龍袍或(huo)(huo)馬褂(gua)等。北京(jing)城(cheng)作(zuo)(zuo)為古代帝(di)都，其城(cheng)市基礎色(se)(se)調是(shi)(shi)灰墻(qiang)灰瓦的(de)(de)城(cheng)墻(qiang)、街巷、胡同與四合院，而在城(cheng)市核心區(qu)域則是(shi)(shi)紅墻(qiang)黃(huang)瓦的(de)(de)宮(gong)殿(dian)建(jian)(jian)筑。這(zhe)種大面積使用黃(huang)色(se)(se)琉(liu)璃瓦的(de)(de)建(jian)(jian)筑形式可(ke)以說(shuo)是(shi)(shi)北京(jing)作(zuo)(zuo)為封(feng)建(jian)(jian)帝(di)都的(de)(de)一個(ge)顯著標志(zhi)(zhi)。

九五之尊

在遠古中(zhong)(zhong)國流(liu)傳“大(da)(da)禹匯諸侯”的(de)(de)(de)故(gu)事。這(zhe)個故(gu)事說，大(da)(da)禹在成(cheng)(cheng)功治理(li)水患后，為(wei)了(le)(le)檢閱(yue)天下(xia)究竟有(you)(you)多少氏族(zu)(zu)部(bu)(bu)落(luo)，決定在黃河流(liu)域的(de)(de)(de)涂山（今(jin)安徽懷遠）拜會天下(xia)氏族(zu)(zu)部(bu)(bu)落(luo)的(de)(de)(de)首(shou)領(ling)。當時(shi)，得到消息的(de)(de)(de)氏族(zu)(zu)部(bu)(bu)落(luo)首(shou)領(ling)都來了(le)(le)，人數(shu)(shu)有(you)(you)成(cheng)(cheng)千上萬。同時(shi)，各(ge)(ge)氏族(zu)(zu)部(bu)(bu)落(luo)首(shou)領(ling)還(huan)(huan)帶來了(le)(le)各(ge)(ge)種各(ge)(ge)樣的(de)(de)(de)拜會禮(li)物(wu)(wu)。在這(zhe)次拜會上，大(da)(da)禹成(cheng)(cheng)了(le)(le)受人尊敬的(de)(de)(de)中(zhong)(zhong)心人物(wu)(wu)，成(cheng)(cheng)為(wei)“萬王之(zhi)王”，也(ye)就(jiu)是在各(ge)(ge)氏族(zu)(zu)部(bu)(bu)落(luo)首(shou)領(ling)之(zhi)上令人尊敬的(de)(de)(de)人物(wu)(wu)。由(you)此，從(cong)大(da)(da)禹之(zhi)后，中(zhong)(zhong)國進入了(le)(le)階級社(she)會，出(chu)現(xian)了(le)(le)第一(yi)個朝(chao)代(dai)——夏。從(cong)禹的(de)(de)(de)兒子(zi)(zi)(zi)開始(shi)，中(zhong)(zhong)國歷史上陸(lu)續(xu)出(chu)現(xian)了(le)(le)王、天子(zi)(zi)(zi)、皇帝和大(da)(da)一(yi)統(tong)多民族(zu)(zu)的(de)(de)(de)國家(jia)。在大(da)(da)禹拜會天下(xia)氏族(zu)(zu)部(bu)(bu)落(luo)后，大(da)(da)禹還(huan)(huan)辦了(le)(le)一(yi)件(jian)大(da)(da)事，那(nei)就(jiu)是將各(ge)(ge)氏族(zu)(zu)部(bu)(bu)落(luo)首(shou)領(ling)送(song)來的(de)(de)(de)不同樣式的(de)(de)(de)青(qing)銅器(qi)統(tong)一(yi)鑄成(cheng)(cheng)九(jiu)個大(da)(da)鼎(ding)，以九(jiu)鼎(ding)象征著(zhu)天下(xia)一(yi)統(tong)和國家(jia)的(de)(de)(de)最(zui)(zui)(zui)高禮(li)制。由(you)此，“九(jiu)”不僅成(cheng)(cheng)為(wei)個位最(zui)(zui)(zui)大(da)(da)的(de)(de)(de)數(shu)(shu)字，還(huan)(huan)成(cheng)(cheng)為(wei)中(zhong)(zhong)華(hua)文化中(zhong)(zhong)最(zui)(zui)(zui)尊貴的(de)(de)(de)數(shu)(shu)字，只有(you)(you)天子(zi)(zi)(zi)才能(neng)享受的(de)(de)(de)數(shu)(shu)字，這(zhe)就(jiu)是“九(jiu)五之(zhi)尊”。由(you)此，中(zhong)(zhong)原大(da)(da)地出(chu)現(xian)“九(jiu)州與(yu)五服(fu)”的(de)(de)(de)文化與(yu)觀念。

九州

九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)，按順序(xu)排(pai)列分別(bie)是(shi)：冀(ji)州(zhou)(zhou)(zhou)(zhou)，兗州(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)”在中(zhong)(zhong)(zhong)國(guo)古代社(she)會(hui)(hui)中(zhong)(zhong)(zhong)有(you)(you)最(zui)(zui)大、最(zui)(zui)多的(de)含義。當時，人(ren)們認為，“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)”已經涵(han)蓋了(le)天(tian)(tian)下(xia)(xia)。由此，九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)也是(shi)遠(yuan)古中(zhong)(zhong)(zhong)國(guo)的(de)別(bie)稱。在北(bei)京(jing)皇家園林圓明(ming)(ming)園中(zhong)(zhong)(zhong)就有(you)(you)一(yi)核心(xin)景(jing)(jing)(jing)區(qu)(qu)，名“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)(jing)區(qu)(qu)”，景(jing)(jing)(jing)區(qu)(qu)核心(xin)是(shi)“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)清(qing)晏”，它(ta)位于圓明(ming)(ming)園前湖(hu)北(bei)岸，與正大光(guang)明(ming)(ming)殿隔湖(hu)相望，是(shi)圓明(ming)(ming)園中(zhong)(zhong)(zhong)的(de)重(zhong)要景(jing)(jing)(jing)區(qu)(qu)，也可以說(shuo)是(shi)代表(biao)中(zhong)(zhong)(zhong)國(guo)古代皇家園林特色(se)的(de)景(jing)(jing)(jing)區(qu)(qu)。有(you)(you)人(ren)會(hui)(hui)問，為什么“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)(jing)區(qu)(qu)”重(zhong)要？其(qi)根源(yuan)就是(shi)它(ta)象征著國(guo)家的(de)統(tong)一(yi)和(he)多民(min)族(zu)的(de)團(tuan)結(jie)，是(shi)中(zhong)(zhong)(zhong)華(hua)大一(yi)統(tong)的(de)象征。九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)(jing)區(qu)(qu)在規劃設(she)計上(shang)就體(ti)現了(le)這一(yi)文化現象和(he)思想。九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)(jing)區(qu)(qu)以圓明(ming)(ming)園后湖(hu)為中(zhong)(zhong)(zhong)心(xin)，環湖(hu)形(xing)成九(jiu)(jiu)個島嶼式的(de)景(jing)(jing)(jing)區(qu)(qu)，即(ji)：鏤月開云(yun)、天(tian)(tian)然圖畫、碧桐(tong)書院、慈云(yun)普護、上(shang)下(xia)(xia)天(tian)(tian)光(guang)、杏花春館、坦坦蕩蕩、茹古涵(han)今、九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)清(qing)宴。這些景(jing)(jing)(jing)區(qu)(qu)簇擁著后湖(hu)，不僅使(shi)山水(shui)、建(jian)筑、景(jing)(jing)(jing)觀渾然一(yi)體(ti)，又突出了(le)封建(jian)統(tong)治“一(yi)統(tong)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)，天(tian)(tian)下(xia)(xia)和(he)諧”的(de)政(zheng)治意愿。由此可見，國(guo)家的(de)統(tong)一(yi)、多民(min)族(zu)的(de)團(tuan)結(jie)在中(zhong)(zhong)(zhong)華(hua)民(min)族(zu)是(shi)有(you)(you)著悠(you)久的(de)歷史和(he)傳統(tong)，是(shi)凝刻在中(zhong)(zhong)(zhong)華(hua)民(min)族(zu)血脈中(zhong)(zhong)(zhong)的(de)。現在，一(yi)提及圓明(ming)(ming)園，年輕人(ren)只知(zhi)道(dao)“西洋(yang)樓”，不知(zhi)道(dao)“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)景(jing)(jing)(jing)區(qu)(qu)”，這是(shi)對(dui)圓明(ming)(ming)園中(zhong)(zhong)(zhong)國(guo)園林藝術展示上(shang)的(de)一(yi)種失誤。

冀州

在九州(zhou)中(zhong)，冀(ji)州(zhou)不僅名(ming)列首位，還因為(wei)(wei)其(qi)地勢居(ju)中(zhong)，山(shan)(shan)(shan)水(shui)環抱，成(cheng)為(wei)(wei)首善之區(qu)。在南(nan)宋時期，著名(ming)的(de)(de)(de)理學家朱(zhu)熹就曾經(jing)概括(kuo)說，冀(ji)都(dou)(dou)天地間(jian)，好(hao)個大(da)風水(shui)。山(shan)(shan)(shan)脈(mo)從(cong)云中(zhong)來，前(qian)(qian)面(mian)黃河環繞。泰山(shan)(shan)(shan)聳(song)左為(wei)(wei)龍(long)，華山(shan)(shan)(shan)聳(song)右為(wei)(wei)虎(hu)，嵩山(shan)(shan)(shan)為(wei)(wei)前(qian)(qian)案(an)，淮南(nan)諸山(shan)(shan)(shan)為(wei)(wei)第二重案(an)，江南(nan)五嶺為(wei)(wei)三重案(an)。故古(gu)今建(jian)都(dou)(dou)之地皆莫(mo)過于冀(ji)都(dou)(dou)。“冀(ji)”指華北(bei)(bei)(bei)大(da)平原，作(zuo)為(wei)(wei)建(jian)立都(dou)(dou)城，北(bei)(bei)(bei)京(jing)又(you)是(shi)最理想的(de)(de)(de)地方。有些典籍是(shi)這樣(yang)描(miao)述北(bei)(bei)(bei)京(jing)地形(xing)的(de)(de)(de)：說北(bei)(bei)(bei)京(jing)前(qian)(qian)面(mian)（東(dong)南(nan)）有茫茫渤海，又(you)有潮白(bai)河、永定(ding)河、拒馬河以(yi)及北(bei)(bei)(bei)運河等(deng)五大(da)水(shui)系穿(chuan)流而過，在北(bei)(bei)(bei)京(jing)小平原后面(mian)（西北(bei)(bei)(bei)）則有綿延不斷(duan)的(de)(de)(de)燕山(shan)(shan)(shan)山(shan)(shan)(shan)脈(mo)及太(tai)行山(shan)(shan)(shan)脈(mo)為(wei)(wei)依(yi)托(tuo)，地形(xing)是(shi)虎(hu)踞龍(long)盤，天然(ran)形(xing)勝。一(yi)般介紹北(bei)(bei)(bei)京(jing)地形(xing)史(shi)書(shu)或文獻也指出，北(bei)(bei)(bei)京(jing)是(shi)三面(mian)環山(shan)(shan)(shan)，一(yi)面(mian)向海，西高東(dong)低，沖擊平原，自然(ran)環境優越，適(shi)宜(yi)建(jian)都(dou)(dou)，適(shi)宜(yi)人(ren)類居(ju)住。

五服

五服(fu)，中國(guo)古(gu)代(dai)(dai)先(xian)(xian)民講究(jiu)的(de)“五服(fu)”是(shi)(shi)(shi)一種(zhong)適應原始社(she)(she)會(hui)生產關系的(de)和(he)諧(xie)社(she)(she)會(hui)結構。核(he)(he)心(xin)(xin)是(shi)(shi)(shi)帝王(wang)(wang)居中心(xin)(xin)，然后從(cong)京(jing)畿逐漸到邊(bian)遠(yuan)藩屬國(guo)均臣服(fu)帝王(wang)(wang)的(de)理(li)想(xiang)(xiang)(xiang)分區(qu)域(yu)(yu)管理(li)思(si)想(xiang)(xiang)(xiang)，也是(shi)(shi)(shi)古(gu)代(dai)(dai)帝王(wang)(wang)治(zhi)國(guo)安邦(bang)的(de)原始思(si)想(xiang)(xiang)(xiang)。這(zhe)種(zhong)思(si)想(xiang)(xiang)(xiang)進一步(bu)引申就(jiu)是(shi)(shi)(shi)圍(wei)繞(rao)中央(yang)(yang)和(he)服(fu)務中央(yang)(yang)的(de)思(si)想(xiang)(xiang)(xiang)和(he)意識。古(gu)代(dai)(dai)先(xian)(xian)民認為(wei)，國(guo)家大(da)一統，要(yao)(yao)有一個中心(xin)(xin)，這(zhe)個中心(xin)(xin)或者稱為(wei)核(he)(he)心(xin)(xin)就(jiu)是(shi)(shi)(shi)中央(yang)(yang)。中央(yang)(yang)從(cong)地(di)域(yu)(yu)講，就(jiu)是(shi)(shi)(shi)帝王(wang)(wang)所在的(de)區(qu)域(yu)(yu)，就(jiu)是(shi)(shi)(shi)都城。由(you)此，在中國(guo)古(gu)代(dai)(dai)繪(hui)制的(de)“五服(fu)圖”表明，核(he)(he)心(xin)(xin)是(shi)(shi)(shi)中央(yang)(yang)，或是(shi)(shi)(shi)帝都；然后是(shi)(shi)(shi)圍(wei)繞(rao)帝都的(de)五服(fu)，由(you)近(jin)及遠(yuan)的(de)順(shun)序是(shi)(shi)(shi)：甸服(fu)，侯服(fu)，綏服(fu)（也稱“賓服(fu)”），要(yao)(yao)服(fu)，荒服(fu)。

在(zai)古籍《國語(yu)·周語(yu)》中也(ye)有記載，講的是(shi)周穆王時祭(ji)公謀(mou)父曾解釋(shi)過“五服(fu)(fu)”，大意是(shi)說(shuo)，以王居住(zhu)地為中心，按相等(deng)遠近作正方形或(huo)圓形邊界，依次劃(hua)分區(qu)域，最(zui)近的為“甸服(fu)(fu)”，然(ran)后是(shi)“侯服(fu)(fu)”、“賓服(fu)(fu)”（漢書作“綏服(fu)(fu)”）、“要服(fu)(fu)”、“荒服(fu)(fu)”，是(shi)為“五服(fu)(fu)”。

中央思想

中(zhong)(zhong)(zhong)(zhong)心(xin)、中(zhong)(zhong)(zhong)(zhong)央的(de)(de)(de)(de)(de)(de)(de)思想(xiang)(xiang)到2500年前中(zhong)(zhong)(zhong)(zhong)國(guo)步入春秋戰國(guo)時(shi)(shi)期(qi)，由于思想(xiang)(xiang)、學(xue)術空(kong)前開放(fang)，又(you)(you)(you)有(you)(you)了一(yi)(yi)(yi)次升華，這(zhe)就(jiu)是(shi)(shi)(shi)孔(kong)子(zi)關于“中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”的(de)(de)(de)(de)(de)(de)(de)思想(xiang)(xiang)及論述。孔(kong)子(zi)認(ren)為“不(bu)(bu)偏(pian)為中(zhong)(zhong)(zhong)(zhong)，不(bu)(bu)變為庸(yong)(yong)”。我們常說(shuo)中(zhong)(zhong)(zhong)(zhong)國(guo)的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)”，就(jiu)是(shi)(shi)(shi)一(yi)(yi)(yi)個長(chang)方形再加(jia)上一(yi)(yi)(yi)豎(shu)。這(zhe)一(yi)(yi)(yi)豎(shu)不(bu)(bu)能寫(xie)偏(pian)了，寫(xie)偏(pian)了“中(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)就(jiu)不(bu)(bu)好(hao)看(kan)了。在學(xue)習書法(fa)過(guo)程中(zhong)(zhong)(zhong)(zhong)，教授書法(fa)的(de)(de)(de)(de)(de)(de)(de)老師就(jiu)有(you)(you)專(zhuan)門用(yong)“中(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)作范例的(de)(de)(de)(de)(de)(de)(de)，其(qi)(qi)中(zhong)(zhong)(zhong)(zhong)對“中(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)豎(shu)非常講(jiang)究，要(yao)求：既(ji)要(yao)懸(xuan)肘、懸(xuan)腕，又(you)(you)(you)要(yao)“中(zhong)(zhong)(zhong)(zhong)鋒”行筆(bi)，而(er)且要(yao)求用(yong)筆(bi)垂直、左右環視，做(zuo)到不(bu)(bu)偏(pian)不(bu)(bu)倚，準確(que)地在“口”的(de)(de)(de)(de)(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)攢足氣力，行筆(bi)。孔(kong)子(zi)所講(jiang)的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”，比寫(xie)“中(zhong)(zhong)(zhong)(zhong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)文(wen)化內涵(han)(han)要(yao)博大精深(shen)，其(qi)(qi)中(zhong)(zhong)(zhong)(zhong)既(ji)有(you)(you)規范的(de)(de)(de)(de)(de)(de)(de)要(yao)求，又(you)(you)(you)有(you)(you)做(zuo)人(ren)(ren)、處(chu)事的(de)(de)(de)(de)(de)(de)(de)思維(wei)和方法(fa)。有(you)(you)人(ren)(ren)講(jiang)“庸(yong)(yong)”字(zi)(zi)，認(ren)為是(shi)(shi)(shi)平庸(yong)(yong)，這(zhe)是(shi)(shi)(shi)現代漢語對“庸(yong)(yong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)種誤解(jie)，儒家所說(shuo)的(de)(de)(de)(de)(de)(de)(de)“庸(yong)(yong)”字(zi)(zi)含(han)有(you)(you)廣泛的(de)(de)(de)(de)(de)(de)(de)應(ying)(ying)用(yong)和實踐(jian)之(zhi)(zhi)(zhi)含(han)義(yi)。例如，“庸(yong)(yong)”字(zi)(zi)拆開是(shi)(shi)(shi)“廣”、“手”、“用(yong)”三部(bu)分(fen)組成，“廣”就(jiu)是(shi)(shi)(shi)在一(yi)(yi)(yi)種原則(ze)下具(ju)有(you)(you)普遍意義(yi)，“手”就(jiu)是(shi)(shi)(shi)強調(diao)親自動(dong)手，具(ju)有(you)(you)實踐(jian)的(de)(de)(de)(de)(de)(de)(de)含(han)義(yi)；“用(yong)”就(jiu)是(shi)(shi)(shi)應(ying)(ying)用(yong)。有(you)(you)人(ren)(ren)概括儒家強調(diao)的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”，是(shi)(shi)(shi)在待人(ren)(ren)接物時(shi)(shi)采取不(bu)(bu)偏(pian)不(bu)(bu)倚、調(diao)和折(zhe)中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)態度。這(zhe)還(huan)是(shi)(shi)(shi)字(zi)(zi)面上的(de)(de)(de)(de)(de)(de)(de)解(jie)釋，而(er)不(bu)(bu)偏(pian)不(bu)(bu)倚的(de)(de)(de)(de)(de)(de)(de)深(shen)刻(ke)(ke)含(han)義(yi)則(ze)是(shi)(shi)(shi)堅持中(zhong)(zhong)(zhong)(zhong)正(zheng)或公(gong)正(zheng)，強調(diao)的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)堅守原則(ze)，其(qi)(qi)中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)調(diao)和與(yu)折(zhe)中(zhong)(zhong)(zhong)(zhong)更深(shen)刻(ke)(ke)的(de)(de)(de)(de)(de)(de)(de)涵(han)(han)義(yi)是(shi)(shi)(shi)包容(rong)與(yu)寬容(rong)。在孔(kong)子(zi)提出“中(zhong)(zhong)(zhong)(zhong)庸(yong)(yong)”思想(xiang)(xiang)之(zhi)(zhi)(zhi)后，將中(zhong)(zhong)(zhong)(zhong)心(xin)思想(xiang)(xiang)又(you)(you)(you)進一(yi)(yi)(yi)步應(ying)(ying)用(yong)于帝王(wang)、國(guo)家、社稷的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)《呂氏春秋》。這(zhe)部(bu)先秦時(shi)(shi)期(qi)的(de)(de)(de)(de)(de)(de)(de)歷史文(wen)獻進一(yi)(yi)(yi)步提出“王(wang)者擇天下之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)而(er)立(li)國(guo)，擇國(guo)之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)而(er)立(li)宮，擇宮之(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)而(er)立(li)廟”，也就(jiu)是(shi)(shi)(shi)說(shuo)，帝王(wang)的(de)(de)(de)(de)(de)(de)(de)位置應(ying)(ying)該是(shi)(shi)(shi)天下正(zheng)中(zhong)(zhong)(zhong)(zhong)，帝王(wang)的(de)(de)(de)(de)(de)(de)(de)住所（宮殿）應(ying)(ying)該在都城的(de)(de)(de)(de)(de)(de)(de)正(zheng)中(zhong)(zhong)(zhong)(zhong)，帝王(wang)的(de)(de)(de)(de)(de)(de)(de)宗祠應(ying)(ying)該在皇宮正(zheng)中(zhong)(zhong)(zhong)(zhong)。

從中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)華上下五千(qian)年的(de)(de)(de)(de)歷史(shi)來看，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)的(de)(de)(de)(de)思想、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)的(de)(de)(de)(de)意識是(shi)(shi)深入(ru)人(ren)(ren)心(xin)(xin)的(de)(de)(de)(de)，是(shi)(shi)融化(hua)在幾千(qian)年的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國思想文化(hua)建(jian)設中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)，同時也(ye)(ye)是(shi)(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國文化(hua)最顯(xian)著的(de)(de)(de)(de)特(te)征之一(yi)。人(ren)(ren)們常說(shuo)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)(shi)”就是(shi)(shi)這樣一(yi)個(ge)概念。“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)(shi)”是(shi)(shi)什么(me)？其文化(hua)內涵中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)很(hen)重要(yao)的(de)(de)(de)(de)內容(rong)包括(kuo)：中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)、對(dui)(dui)(dui)(dui)稱(cheng)(cheng)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)就是(shi)(shi)核心(xin)(xin)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)就是(shi)(shi)不(bu)偏不(bu)倚，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)明顯(xian)；對(dui)(dui)(dui)(dui)稱(cheng)(cheng)就是(shi)(shi)左(zuo)右(you)(you)對(dui)(dui)(dui)(dui)稱(cheng)(cheng)，維(wei)護或襯托中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)。例(li)如，民國以后(hou)，創(chuang)新了一(yi)種中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)西合(he)壁(bi)式(shi)(shi)的(de)(de)(de)(de)服裝，被稱(cheng)(cheng)為(wei)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)(shan)服”，就有中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線明顯(xian)、左(zuo)右(you)(you)對(dui)(dui)(dui)(dui)稱(cheng)(cheng)的(de)(de)(de)(de)特(te)點(dian)(dian)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)(shan)裝是(shi)(shi)20世(shi)紀初由孫(sun)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)(shan)先生倡導的(de)(de)(de)(de)，一(yi)度也(ye)(ye)被稱(cheng)(cheng)為(wei)“國服”。其款式(shi)(shi)特(te)點(dian)(dian)是(shi)(shi)前(qian)門(men)襟有6個(ge)紐扣，正(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)垂直線均勻(yun)排列，上下共有4個(ge)兜，對(dui)(dui)(dui)(dui)稱(cheng)(cheng)于(yu)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線兩側。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)也(ye)(ye)是(shi)(shi)講究中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)的(de)(de)(de)(de)，這個(ge)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)就是(shi)(shi)人(ren)(ren)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)認為(wei)，人(ren)(ren)在天(tian)地的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)間，受天(tian)和(he)地自然(ran)環境變化(hua)的(de)(de)(de)(de)影響(xiang)，為(wei)此(ci)，要(yao)以人(ren)(ren)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫(yi)認為(wei)，人(ren)(ren)體的(de)(de)(de)(de)大腦和(he)脊(ji)椎又是(shi)(shi)人(ren)(ren)體的(de)(de)(de)(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)，各種器官分左(zuo)右(you)(you)排列，由此(ci)人(ren)(ren)體有左(zuo)右(you)(you)、陰陽之區分。人(ren)(ren)體四肢的(de)(de)(de)(de)活(huo)動，也(ye)(ye)是(shi)(shi)依靠大腦和(he)脊(ji)椎的(de)(de)(de)(de)，為(wei)此(ci)，人(ren)(ren)要(yao)很(hen)好地保護好大腦和(he)脊(ji)椎。