北京中軸線

北京中軸(zhou)線，是指北(bei)京(jing)自(zi)元大都、明清北(bei)京(jing)城以(yi)來北(bei)京(jing)城市東西對(dui)稱(cheng)(cheng)布(bu)局建筑(zhu)物的對(dui)稱(cheng)(cheng)軸(zhou)，北(bei)京(jing)市諸多其他建筑(zhu)物亦(yi)位于此條軸(zhou)線上。明清北(bei)京(jing)城的中軸(zhou)線南(nan)起永定門，北(bei)至鐘鼓樓，直線距(ju)離長(chang)約7.8公(gong)里。

上(shang)世紀九十年代(dai)，北(bei)京(jing)為連接城市中(zhong)心和亞(ya)運村(cun)，在二(er)環(huan)路鐘鼓樓(lou)橋引出(chu)鼓樓(lou)外大街，向北(bei)至(zhi)三環(huan)后改(gai)名為北(bei)辰路，這條路成為北(bei)京(jing)中(zhong)軸(zhou)線的延伸(shen)，西邊(bian)建造中(zhong)華(hua)民族園，東邊(bian)則(ze)是國家奧(ao)林匹克體育中(zhong)心。

北京(jing)申奧成(cheng)功后，中(zhong)(zhong)軸線(xian)(xian)再次向北延長，成(cheng)為奧林匹克(ke)公園的軸線(xian)(xian)。東邊(bian)(bian)建造國家體育(yu)場（鳥(niao)巢），西邊(bian)(bian)則(ze)是國家游泳(yong)中(zhong)(zhong)心（水(shui)立(li)方）。再向北，穿過奧林匹克(ke)公園，到達(da)奧林匹克(ke)森林公園，該公園中(zhong)(zhong)間的仰山、奧海均(jun)在(zai)中(zhong)(zhong)軸線(xian)(xian)上(shang)。

北京中軸線背景

古代北(bei)(bei)京(jing)城(cheng)(cheng)(cheng)市(shi)建設(she)中(zhong)(zhong)最(zui)突出(chu)的成(cheng)(cheng)就，是北(bei)(bei)京(jing)以(yi)宮城(cheng)(cheng)(cheng)為(wei)中(zhong)(zhong)心的向心式格局和(he)自永定門到鐘樓長7.8公里的城(cheng)(cheng)(cheng)市(shi)中(zhong)(zhong)軸線，這是世界城(cheng)(cheng)(cheng)市(shi)建設(she)歷(li)史上(shang)最(zui)杰出(chu)的城(cheng)(cheng)(cheng)市(shi)設(she)計(ji)范例之一。中(zhong)(zhong)國建筑大師梁(liang)思成(cheng)(cheng)曾贊美這條(tiao)中(zhong)(zhong)軸線是“一根長達八公里，全世界最(zui)長，也最(zui)偉大的南(nan)北(bei)(bei)中(zhong)(zhong)軸線穿(chuan)過全城(cheng)(cheng)(cheng)。北(bei)(bei)京(jing)獨有的壯美秩序就由這條(tiao)中(zhong)(zhong)軸的建立而產生；前后起伏(fu)、左右對稱的體形或空間的分(fen)配都是以(yi)這中(zhong)(zhong)軸線為(wei)依(yi)據的；氣魄之雄偉就在這個南(nan)北(bei)(bei)引(yin)伸、一貫到底的規模(mo)”。

北京中軸線起源

元代(dai)，中(zhong)軸線正式(shi)形(xing)成，位置在今(jin)舊鼓(gu)樓(lou)大街的中(zhong)心線及其向南的延伸線，越過太(tai)液(ye)池東岸(an)的宮城中(zhong)央，到了明代(dai)，統(tong)治者將北京(jing)中(zhong)軸線向東移動(dong)了150米，最終(zhong)形(xing)成現在的格局。

建(jian)立中軸線，目的(de)是(shi)為強調封建(jian)帝王的(de)中心地位，正如中國之名，意為“世界(jie)(jie)中央之國”一樣。城市(shi)(shi)(shi)總(zong)體(ti)布局以中軸線為中心，左面(mian)(mian)為太廟，右面(mian)(mian)為社稷壇；前(qian)面(mian)(mian)是(shi)朝廷，后(hou)面(mian)(mian)為市(shi)(shi)(shi)場，即“左祖(zu)右社”、“前(qian)朝后(hou)市(shi)(shi)(shi)”，因(yin)此在城市(shi)(shi)(shi)布局上(shang)成為世界(jie)(jie)上(shang)最輝煌的(de)城市(shi)(shi)(shi)之一。

北京中軸線布局

北(bei)京中(zhong)軸線(xian)南起外(wai)城(cheng)(cheng)永定門(men)(men)(men)，經(jing)內城(cheng)(cheng)正(zheng)陽門(men)(men)(men)、中(zhong)華門(men)(men)(men)、天安門(men)(men)(men)、端門(men)(men)(men)、午門(men)(men)(men)、太和(he)門(men)(men)(men)，穿過太和(he)殿(dian)(dian)、中(zhong)和(he)殿(dian)(dian)、保和(he)殿(dian)(dian)、乾清(qing)宮(gong)(gong)、坤寧宮(gong)(gong)、神武(wu)門(men)(men)(men)，越過萬歲山萬春亭(ting)，壽皇(huang)殿(dian)(dian)、鼓樓，直(zhi)抵鐘樓的(de)(de)中(zhong)心(xin)點。這條(tiao)中(zhong)軸線(xian)連(lian)著四重城(cheng)(cheng)，即外(wai)城(cheng)(cheng)、內城(cheng)(cheng)、皇(huang)城(cheng)(cheng)和(he)紫禁(jin)城(cheng)(cheng)，好似北(bei)京城(cheng)(cheng)的(de)(de)脊梁，鮮(xian)明地(di)突(tu)出(chu)了九重宮(gong)(gong)闕的(de)(de)位置，體現(xian)封建帝王居天下之(zhi)中(zhong)“唯(wei)我(wo)獨尊”的(de)(de)思(si)想。

北京中軸線對稱特點

按(an)照傳統的“隆廟(miao)社(she)、崇(chong)闕壇(tan)(tan)”規制(zhi)，在中軸(zhou)(zhou)線兩旁對稱排列各種壇(tan)(tan)廟(miao)建(jian)筑物。天壇(tan)(tan)、先農壇(tan)(tan)、東便門(men)、西便門(men)、崇(chong)文門(men)、宣武門(men)、太廟(miao)、社(she)稷壇(tan)(tan)、東華門(men)、西華門(men)、東直(zhi)門(men)、西直(zhi)門(men)、安定門(men)、德勝門(men)以(yi)中軸(zhou)(zhou)線為軸(zhou)(zhou)對稱分布。所有的皇室宮殿、壇(tan)(tan)廟(miao)、政府(fu)衙(ya)署和其(qi)他重要建(jian)筑都依(yi)附著這條中軸(zhou)(zhou)線而結(jie)合在一(yi)起。這些建(jian)筑既是(shi)古都北京的象征(zheng)，又(you)是(shi)中國文明的象征(zheng)。

北京中軸線文化內涵

文化象征

“中(zhong)(zhong)國(guo)”名稱源于中(zhong)(zhong)國(guo)古(gu)代文化(hua)，“中(zhong)(zhong)國(guo)”含有(you)“中(zhong)(zhong)央(yang)之國(guo)”的(de)(de)(de)意思(si)(si)。“中(zhong)(zhong)央(yang)之國(guo)”的(de)(de)(de)思(si)(si)想源于生(sheng)活(huo)(huo)(huo)在黃河(he)流(liu)(liu)域的(de)(de)(de)漢族，他們(men)比同時代的(de)(de)(de)一(yi)些部落氏族更(geng)早一(yi)些進(jin)入農耕(geng)社(she)會。在農業生(sheng)產和農耕(geng)生(sheng)活(huo)(huo)(huo)中(zhong)(zhong)，經(jing)過長(chang)時間(jian)的(de)(de)(de)與自然(ran)災害(hai)作斗爭，特別是與洪(hong)水作斗爭，對天地運轉、節氣變(bian)(bian)化(hua)、植物生(sheng)長(chang)有(you)了比較(jiao)(jiao)領先(xian)(xian)的(de)(de)(de)認識。由此(ci)，黃河(he)流(liu)(liu)域比較(jiao)(jiao)先(xian)(xian)進(jin)的(de)(de)(de)農耕(geng)文明成(cheng)為了周(zhou)邊部落氏族向(xiang)往的(de)(de)(de)中(zhong)(zhong)心。由此(ci)，“中(zhong)(zhong)”在古(gu)代先(xian)(xian)民(min)的(de)(de)(de)心目中(zhong)(zhong)很(hen)早就形成(cheng)一(yi)種(zhong)觀念，即(ji)：先(xian)(xian)進(jin)的(de)(de)(de)生(sheng)產和生(sheng)活(huo)(huo)(huo)方式(shi)。換句話說，這種(zhong)先(xian)(xian)進(jin)的(de)(de)(de)生(sheng)產和生(sheng)活(huo)(huo)(huo)方式(shi)就是黃河(he)流(liu)(liu)域的(de)(de)(de)農耕(geng)文化(hua)。此(ci)后，在人們(men)心目中(zhong)(zhong)逐漸演變(bian)(bian)成(cheng)黃土地居中(zhong)(zhong)的(de)(de)(de)思(si)(si)想和意識。例(li)如(ru)，在中(zhong)(zhong)國(guo)古(gu)代先(xian)(xian)民(min)創立的(de)(de)(de)“陰(yin)陽五行”學說中(zhong)(zhong)，就確定“土”的(de)(de)(de)位置在中(zhong)(zhong)央(yang)；同時，在各(ge)種(zhong)顏(yan)色的(de)(de)(de)土中(zhong)(zhong)，又(you)認定“黃土”在中(zhong)(zhong)心或中(zhong)(zhong)央(yang)。在北(bei)京(jing)中(zhong)(zhong)山公園內（古(gu)代的(de)(de)(de)社(she)稷壇）就有(you)這一(yi)文化(hua)現象(xiang)的(de)(de)(de)典型(xing)象(xiang)征。

皇權象征

北(bei)京社稷壇為(wei)(wei)(wei)正方形祭(ji)壇，象征(zheng)著(zhu)祖國遼(liao)闊(kuo)的(de)(de)大地和領土，用五種顏色的(de)(de)土堆積而成。其中，正中間為(wei)(wei)(wei)黃(huang)土，東面(mian)為(wei)(wei)(wei)青(qing)土，南面(mian)為(wei)(wei)(wei)紅（赤）土，西面(mian)為(wei)(wei)(wei)白土，北(bei)面(mian)為(wei)(wei)(wei)黑(hei)土。五色土也象征(zheng)天下五個方位，代表(biao)著(zhu)東、西、南、北(bei)、中。在(zai)中國傳統文(wen)化中，五個方位又(you)與(yu)五方尊(zun)(zun)崇(chong)的(de)(de)神(shen)(shen)(shen)物結合，例(li)如，東方尊(zun)(zun)太嗥，輔(fu)佐(zuo)為(wei)(wei)(wei)木神(shen)(shen)(shen)；南方尊(zun)(zun)炎帝，輔(fu)佐(zuo)為(wei)(wei)(wei)火神(shen)(shen)(shen)；西方尊(zun)(zun)少昊，輔(fu)佐(zuo)為(wei)(wei)(wei)金神(shen)(shen)(shen)；北(bei)方尊(zun)(zun)顓項(xiang)，輔(fu)佐(zuo)為(wei)(wei)(wei)水神(shen)(shen)(shen)；正中尊(zun)(zun)黃(huang)帝，輔(fu)佐(zuo)為(wei)(wei)(wei)土神(shen)(shen)(shen)。

由崇尚黃(huang)(huang)(huang)(huang)(huang)土(tu)地到(dao)崇尚明黃(huang)(huang)(huang)(huang)(huang)顏(yan)色(se)(se)(se)(se)，是中國古(gu)代(dai)社(she)會(hui)(hui)由原始(shi)走向封建(jian)(jian)等(deng)級社(she)會(hui)(hui)的一個顯(xian)著標(biao)志(zhi)。在(zai)中國封建(jian)(jian)社(she)會(hui)(hui)中，不僅崇尚黃(huang)(huang)(huang)(huang)(huang)土(tu)地，還(huan)尊崇黃(huang)(huang)(huang)(huang)(huang)顏(yan)色(se)(se)(se)(se)，黃(huang)(huang)(huang)(huang)(huang)顏(yan)色(se)(se)(se)(se)被演繹成為皇(huang)(huang)權(quan)和高貴的象(xiang)征。在(zai)中國封建(jian)(jian)社(she)會(hui)(hui)中，大(da)一統的核心思想或觀念就是皇(huang)(huang)權(quan)、皇(huang)(huang)帝，而皇(huang)(huang)權(quan)、皇(huang)(huang)帝的標(biao)志(zhi)性顏(yan)色(se)(se)(se)(se)就是黃(huang)(huang)(huang)(huang)(huang)顏(yan)色(se)(se)(se)(se)。例如，皇(huang)(huang)宮要(yao)(yao)用黃(huang)(huang)(huang)(huang)(huang)琉璃瓦(wa)建(jian)(jian)筑(zhu)，皇(huang)(huang)帝在(zai)正式場合(he)要(yao)(yao)穿(chuan)黃(huang)(huang)(huang)(huang)(huang)色(se)(se)(se)(se)的龍(long)袍(pao)或馬褂等(deng)。北(bei)京(jing)城(cheng)作為古(gu)代(dai)帝都，其城(cheng)市基礎色(se)(se)(se)(se)調(diao)是灰(hui)墻灰(hui)瓦(wa)的城(cheng)墻、街(jie)巷、胡同與四合(he)院，而在(zai)城(cheng)市核心區域則是紅墻黃(huang)(huang)(huang)(huang)(huang)瓦(wa)的宮殿建(jian)(jian)筑(zhu)。這種(zhong)大(da)面積使(shi)用黃(huang)(huang)(huang)(huang)(huang)色(se)(se)(se)(se)琉璃瓦(wa)的建(jian)(jian)筑(zhu)形式可以說是北(bei)京(jing)作為封建(jian)(jian)帝都的一個顯(xian)著標(biao)志(zhi)。

九五之尊

在(zai)遠古中(zhong)(zhong)(zhong)國流(liu)傳“大(da)(da)禹(yu)匯諸(zhu)侯(hou)”的(de)(de)(de)(de)故事(shi)。這(zhe)個(ge)故事(shi)說，大(da)(da)禹(yu)在(zai)成功(gong)治理水(shui)患后(hou)，為(wei)(wei)了檢(jian)閱天(tian)下(xia)究(jiu)竟有(you)多少氏族(zu)部(bu)(bu)落(luo)(luo)，決(jue)定在(zai)黃河流(liu)域的(de)(de)(de)(de)涂山（今(jin)安徽懷(huai)遠）拜會(hui)(hui)天(tian)下(xia)氏族(zu)部(bu)(bu)落(luo)(luo)的(de)(de)(de)(de)首領(ling)(ling)。當時，得到消息(xi)的(de)(de)(de)(de)氏族(zu)部(bu)(bu)落(luo)(luo)首領(ling)(ling)都來了，人(ren)(ren)數有(you)成千(qian)上(shang)萬。同(tong)(tong)時，各(ge)氏族(zu)部(bu)(bu)落(luo)(luo)首領(ling)(ling)還(huan)帶來了各(ge)種各(ge)樣的(de)(de)(de)(de)拜會(hui)(hui)禮(li)物。在(zai)這(zhe)次拜會(hui)(hui)上(shang)，大(da)(da)禹(yu)成了受(shou)人(ren)(ren)尊(zun)敬(jing)的(de)(de)(de)(de)中(zhong)(zhong)(zhong)心人(ren)(ren)物，成為(wei)(wei)“萬王之王”，也就是在(zai)各(ge)氏族(zu)部(bu)(bu)落(luo)(luo)首領(ling)(ling)之上(shang)令(ling)人(ren)(ren)尊(zun)敬(jing)的(de)(de)(de)(de)人(ren)(ren)物。由(you)此(ci)，從大(da)(da)禹(yu)之后(hou)，中(zhong)(zhong)(zhong)國進入了階級社會(hui)(hui)，出現了第(di)一個(ge)朝代——夏。從禹(yu)的(de)(de)(de)(de)兒子開(kai)始，中(zhong)(zhong)(zhong)國歷史上(shang)陸(lu)續出現了王、天(tian)子、皇(huang)帝和大(da)(da)一統多民族(zu)的(de)(de)(de)(de)國家。在(zai)大(da)(da)禹(yu)拜會(hui)(hui)天(tian)下(xia)氏族(zu)部(bu)(bu)落(luo)(luo)后(hou)，大(da)(da)禹(yu)還(huan)辦(ban)了一件大(da)(da)事(shi)，那就是將各(ge)氏族(zu)部(bu)(bu)落(luo)(luo)首領(ling)(ling)送來的(de)(de)(de)(de)不(bu)同(tong)(tong)樣式的(de)(de)(de)(de)青銅(tong)器(qi)統一鑄(zhu)成九(jiu)個(ge)大(da)(da)鼎，以九(jiu)鼎象征著天(tian)下(xia)一統和國家的(de)(de)(de)(de)最高禮(li)制(zhi)。由(you)此(ci)，“九(jiu)”不(bu)僅成為(wei)(wei)個(ge)位最大(da)(da)的(de)(de)(de)(de)數字(zi)，還(huan)成為(wei)(wei)中(zhong)(zhong)(zhong)華文化中(zhong)(zhong)(zhong)最尊(zun)貴的(de)(de)(de)(de)數字(zi)，只(zhi)有(you)天(tian)子才能享受(shou)的(de)(de)(de)(de)數字(zi)，這(zhe)就是“九(jiu)五(wu)之尊(zun)”。由(you)此(ci)，中(zhong)(zhong)(zhong)原大(da)(da)地出現“九(jiu)州與五(wu)服”的(de)(de)(de)(de)文化與觀念。

九州

九(jiu)(jiu)(jiu)州(zhou)(zhou)，按順(shun)序(xu)排列分(fen)別(bie)是(shi)：冀州(zhou)(zhou)，兗州(zhou)(zhou)，青(qing)州(zhou)(zhou)，徐州(zhou)(zhou)，揚州(zhou)(zhou)，荊州(zhou)(zhou)，豫(yu)州(zhou)(zhou)，梁(liang)州(zhou)(zhou)，雍州(zhou)(zhou)。“九(jiu)(jiu)(jiu)”在(zai)(zai)(zai)中(zhong)(zhong)國(guo)古代(dai)社會中(zhong)(zhong)有(you)最大(da)、最多的(de)(de)(de)(de)含義。當(dang)時，人(ren)們(men)認為，“九(jiu)(jiu)(jiu)州(zhou)(zhou)”已經(jing)涵(han)蓋了天(tian)(tian)下。由(you)(you)此，九(jiu)(jiu)(jiu)州(zhou)(zhou)也(ye)是(shi)遠古中(zhong)(zhong)國(guo)的(de)(de)(de)(de)別(bie)稱(cheng)。在(zai)(zai)(zai)北(bei)京皇家園(yuan)林(lin)圓(yuan)(yuan)(yuan)明園(yuan)中(zhong)(zhong)就(jiu)(jiu)(jiu)有(you)一(yi)(yi)(yi)核心(xin)景(jing)區(qu)(qu)(qu)，名(ming)“九(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)區(qu)(qu)(qu)”，景(jing)區(qu)(qu)(qu)核心(xin)是(shi)“九(jiu)(jiu)(jiu)州(zhou)(zhou)清晏”，它位于圓(yuan)(yuan)(yuan)明園(yuan)前湖北(bei)岸(an)，與正大(da)光(guang)明殿(dian)隔湖相望，是(shi)圓(yuan)(yuan)(yuan)明園(yuan)中(zhong)(zhong)的(de)(de)(de)(de)重要(yao)景(jing)區(qu)(qu)(qu)，也(ye)可以(yi)說是(shi)代(dai)表中(zhong)(zhong)國(guo)古代(dai)皇家園(yuan)林(lin)特色(se)的(de)(de)(de)(de)景(jing)區(qu)(qu)(qu)。有(you)人(ren)會問，為什么“九(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)區(qu)(qu)(qu)”重要(yao)？其根(gen)源就(jiu)(jiu)(jiu)是(shi)它象征著(zhu)國(guo)家的(de)(de)(de)(de)統(tong)(tong)一(yi)(yi)(yi)和(he)多民族的(de)(de)(de)(de)團結，是(shi)中(zhong)(zhong)華大(da)一(yi)(yi)(yi)統(tong)(tong)的(de)(de)(de)(de)象征。九(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)區(qu)(qu)(qu)在(zai)(zai)(zai)規劃設計(ji)上就(jiu)(jiu)(jiu)體現(xian)了這一(yi)(yi)(yi)文化現(xian)象和(he)思想。九(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)區(qu)(qu)(qu)以(yi)圓(yuan)(yuan)(yuan)明園(yuan)后湖為中(zhong)(zhong)心(xin)，環湖形成九(jiu)(jiu)(jiu)個(ge)島(dao)嶼式(shi)的(de)(de)(de)(de)景(jing)區(qu)(qu)(qu)，即：鏤月開云、天(tian)(tian)然圖畫、碧(bi)桐書院、慈云普護、上下天(tian)(tian)光(guang)、杏花春館、坦坦蕩蕩、茹古涵(han)今、九(jiu)(jiu)(jiu)州(zhou)(zhou)清宴。這些景(jing)區(qu)(qu)(qu)簇擁著(zhu)后湖，不(bu)僅使山水、建筑(zhu)、景(jing)觀(guan)渾然一(yi)(yi)(yi)體，又突出了封建統(tong)(tong)治“一(yi)(yi)(yi)統(tong)(tong)九(jiu)(jiu)(jiu)州(zhou)(zhou)，天(tian)(tian)下和(he)諧(xie)”的(de)(de)(de)(de)政治意愿。由(you)(you)此可見，國(guo)家的(de)(de)(de)(de)統(tong)(tong)一(yi)(yi)(yi)、多民族的(de)(de)(de)(de)團結在(zai)(zai)(zai)中(zhong)(zhong)華民族是(shi)有(you)著(zhu)悠久的(de)(de)(de)(de)歷史和(he)傳(chuan)統(tong)(tong)，是(shi)凝刻在(zai)(zai)(zai)中(zhong)(zhong)華民族血脈中(zhong)(zhong)的(de)(de)(de)(de)。現(xian)在(zai)(zai)(zai)，一(yi)(yi)(yi)提及圓(yuan)(yuan)(yuan)明園(yuan)，年輕人(ren)只知道“西洋(yang)樓”，不(bu)知道“九(jiu)(jiu)(jiu)州(zhou)(zhou)景(jing)區(qu)(qu)(qu)”，這是(shi)對(dui)圓(yuan)(yuan)(yuan)明園(yuan)中(zhong)(zhong)國(guo)園(yuan)林(lin)藝(yi)術展示上的(de)(de)(de)(de)一(yi)(yi)(yi)種失(shi)誤。

冀州

在九州中，冀(ji)(ji)州不僅名列(lie)首位，還因為(wei)其地勢(shi)居(ju)中，山(shan)(shan)(shan)(shan)水環(huan)(huan)抱，成為(wei)首善(shan)之區。在南宋時期，著名的(de)(de)(de)理學(xue)家朱熹就(jiu)曾經概括(kuo)說(shuo)，冀(ji)(ji)都天地間，好個(ge)大風水。山(shan)(shan)(shan)(shan)脈從云(yun)中來，前(qian)面(mian)黃(huang)河(he)環(huan)(huan)繞。泰山(shan)(shan)(shan)(shan)聳(song)左(zuo)為(wei)龍，華山(shan)(shan)(shan)(shan)聳(song)右(you)為(wei)虎(hu)，嵩山(shan)(shan)(shan)(shan)為(wei)前(qian)案(an)(an)，淮(huai)南諸(zhu)山(shan)(shan)(shan)(shan)為(wei)第二重案(an)(an)，江(jiang)南五(wu)嶺為(wei)三(san)重案(an)(an)。故古今建都之地皆莫過(guo)于冀(ji)(ji)都。“冀(ji)(ji)”指華北(bei)大平(ping)(ping)原，作為(wei)建立都城，北(bei)京(jing)又(you)是(shi)最理想的(de)(de)(de)地方。有些(xie)典籍是(shi)這樣描述北(bei)京(jing)地形的(de)(de)(de)：說(shuo)北(bei)京(jing)前(qian)面(mian)（東(dong)南）有茫茫渤海，又(you)有潮白河(he)、永定河(he)、拒馬(ma)河(he)以(yi)及(ji)北(bei)運(yun)河(he)等五(wu)大水系穿(chuan)流而過(guo)，在北(bei)京(jing)小平(ping)(ping)原后面(mian)（西北(bei)）則有綿延不斷(duan)的(de)(de)(de)燕山(shan)(shan)(shan)(shan)山(shan)(shan)(shan)(shan)脈及(ji)太(tai)行(xing)山(shan)(shan)(shan)(shan)脈為(wei)依托，地形是(shi)虎(hu)踞龍盤，天然形勝。一般介紹(shao)北(bei)京(jing)地形史書或文獻也指出，北(bei)京(jing)是(shi)三(san)面(mian)環(huan)(huan)山(shan)(shan)(shan)(shan)，一面(mian)向海，西高(gao)東(dong)低，沖擊(ji)平(ping)(ping)原，自然環(huan)(huan)境優越，適宜建都，適宜人(ren)類居(ju)住(zhu)。

五服

五(wu)服(fu)(fu)，中(zhong)(zhong)國(guo)古代先民講(jiang)究的(de)“五(wu)服(fu)(fu)”是(shi)(shi)(shi)(shi)一(yi)(yi)種適應(ying)原始社會生產關系的(de)和諧(xie)社會結(jie)構(gou)。核心是(shi)(shi)(shi)(shi)帝(di)王(wang)居中(zhong)(zhong)心，然后從京畿逐(zhu)漸到邊遠藩(fan)屬國(guo)均臣服(fu)(fu)帝(di)王(wang)的(de)理(li)想(xiang)分區域管(guan)理(li)思(si)想(xiang)，也是(shi)(shi)(shi)(shi)古代帝(di)王(wang)治國(guo)安邦的(de)原始思(si)想(xiang)。這(zhe)種思(si)想(xiang)進一(yi)(yi)步(bu)引(yin)申就是(shi)(shi)(shi)(shi)圍(wei)繞中(zhong)(zhong)央(yang)和服(fu)(fu)務(wu)中(zhong)(zhong)央(yang)的(de)思(si)想(xiang)和意識。古代先民認為，國(guo)家大一(yi)(yi)統，要有(you)一(yi)(yi)個(ge)中(zhong)(zhong)心，這(zhe)個(ge)中(zhong)(zhong)心或者稱為核心就是(shi)(shi)(shi)(shi)中(zhong)(zhong)央(yang)。中(zhong)(zhong)央(yang)從地域講(jiang)，就是(shi)(shi)(shi)(shi)帝(di)王(wang)所在的(de)區域，就是(shi)(shi)(shi)(shi)都城(cheng)。由此，在中(zhong)(zhong)國(guo)古代繪(hui)制的(de)“五(wu)服(fu)(fu)圖(tu)”表(biao)明，核心是(shi)(shi)(shi)(shi)中(zhong)(zhong)央(yang)，或是(shi)(shi)(shi)(shi)帝(di)都；然后是(shi)(shi)(shi)(shi)圍(wei)繞帝(di)都的(de)五(wu)服(fu)(fu)，由近及遠的(de)順(shun)序是(shi)(shi)(shi)(shi)：甸(dian)服(fu)(fu)，侯服(fu)(fu)，綏(sui)服(fu)(fu)（也稱“賓(bin)服(fu)(fu)”），要服(fu)(fu)，荒服(fu)(fu)。

在古籍《國語·周語》中(zhong)也有記載，講(jiang)的是(shi)周穆王時祭公謀父曾(ceng)解釋(shi)過“五服(fu)(fu)”，大意是(shi)說，以王居住地為(wei)中(zhong)心(xin)，按相(xiang)等遠近(jin)作正(zheng)方形或圓形邊界，依(yi)次(ci)劃分區域，最近(jin)的為(wei)“甸服(fu)(fu)”，然后是(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)為(wei)“五服(fu)(fu)”。

中央思想

中(zhong)(zhong)(zhong)心、中(zhong)(zhong)(zhong)央的(de)(de)(de)(de)(de)(de)(de)思(si)想(xiang)(xiang)(xiang)到2500年前中(zhong)(zhong)(zhong)國(guo)(guo)(guo)步(bu)入(ru)春秋戰國(guo)(guo)(guo)時(shi)期，由于(yu)思(si)想(xiang)(xiang)(xiang)、學(xue)術空(kong)前開放，又有(you)(you)了一(yi)(yi)(yi)次升(sheng)華(hua)，這(zhe)(zhe)就(jiu)(jiu)是(shi)(shi)(shi)(shi)孔(kong)子關于(yu)“中(zhong)(zhong)(zhong)庸(yong)(yong)”的(de)(de)(de)(de)(de)(de)(de)思(si)想(xiang)(xiang)(xiang)及論(lun)述。孔(kong)子認為(wei)“不(bu)(bu)(bu)(bu)偏(pian)(pian)為(wei)中(zhong)(zhong)(zhong)，不(bu)(bu)(bu)(bu)變為(wei)庸(yong)(yong)”。我們常說(shuo)(shuo)中(zhong)(zhong)(zhong)國(guo)(guo)(guo)的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)”，就(jiu)(jiu)是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)個長方形再加上一(yi)(yi)(yi)豎。這(zhe)(zhe)一(yi)(yi)(yi)豎不(bu)(bu)(bu)(bu)能(neng)寫(xie)偏(pian)(pian)了，寫(xie)偏(pian)(pian)了“中(zhong)(zhong)(zhong)”字(zi)(zi)就(jiu)(jiu)不(bu)(bu)(bu)(bu)好看了。在(zai)(zai)(zai)學(xue)習書(shu)(shu)法過程中(zhong)(zhong)(zhong)，教(jiao)授書(shu)(shu)法的(de)(de)(de)(de)(de)(de)(de)老師就(jiu)(jiu)有(you)(you)專門用(yong)(yong)(yong)(yong)“中(zhong)(zhong)(zhong)”字(zi)(zi)作范(fan)例的(de)(de)(de)(de)(de)(de)(de)，其(qi)(qi)中(zhong)(zhong)(zhong)對“中(zhong)(zhong)(zhong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)豎非常講(jiang)究，要(yao)求(qiu)：既(ji)要(yao)懸(xuan)肘(zhou)、懸(xuan)腕，又要(yao)“中(zhong)(zhong)(zhong)鋒”行筆，而(er)且要(yao)求(qiu)用(yong)(yong)(yong)(yong)筆垂(chui)直(zhi)、左右環視，做到不(bu)(bu)(bu)(bu)偏(pian)(pian)不(bu)(bu)(bu)(bu)倚，準確地在(zai)(zai)(zai)“口”的(de)(de)(de)(de)(de)(de)(de)正中(zhong)(zhong)(zhong)攢(zan)足氣力(li)，行筆。孔(kong)子所講(jiang)的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)庸(yong)(yong)”，比寫(xie)“中(zhong)(zhong)(zhong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)文(wen)化內涵要(yao)博大(da)精深(shen)，其(qi)(qi)中(zhong)(zhong)(zhong)既(ji)有(you)(you)規范(fan)的(de)(de)(de)(de)(de)(de)(de)要(yao)求(qiu)，又有(you)(you)做人(ren)(ren)(ren)、處事的(de)(de)(de)(de)(de)(de)(de)思(si)維和(he)方法。有(you)(you)人(ren)(ren)(ren)講(jiang)“庸(yong)(yong)”字(zi)(zi)，認為(wei)是(shi)(shi)(shi)(shi)平庸(yong)(yong)，這(zhe)(zhe)是(shi)(shi)(shi)(shi)現代漢語(yu)對“庸(yong)(yong)”字(zi)(zi)的(de)(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)種(zhong)誤解，儒(ru)家所說(shuo)(shuo)的(de)(de)(de)(de)(de)(de)(de)“庸(yong)(yong)”字(zi)(zi)含(han)(han)(han)有(you)(you)廣泛的(de)(de)(de)(de)(de)(de)(de)應(ying)(ying)用(yong)(yong)(yong)(yong)和(he)實踐之含(han)(han)(han)義。例如(ru)，“庸(yong)(yong)”字(zi)(zi)拆開是(shi)(shi)(shi)(shi)“廣”、“手”、“用(yong)(yong)(yong)(yong)”三部(bu)(bu)分組成，“廣”就(jiu)(jiu)是(shi)(shi)(shi)(shi)在(zai)(zai)(zai)一(yi)(yi)(yi)種(zhong)原則下(xia)具有(you)(you)普遍意義，“手”就(jiu)(jiu)是(shi)(shi)(shi)(shi)強(qiang)(qiang)調親自(zi)動(dong)手，具有(you)(you)實踐的(de)(de)(de)(de)(de)(de)(de)含(han)(han)(han)義；“用(yong)(yong)(yong)(yong)”就(jiu)(jiu)是(shi)(shi)(shi)(shi)應(ying)(ying)用(yong)(yong)(yong)(yong)。有(you)(you)人(ren)(ren)(ren)概括儒(ru)家強(qiang)(qiang)調的(de)(de)(de)(de)(de)(de)(de)“中(zhong)(zhong)(zhong)庸(yong)(yong)”，是(shi)(shi)(shi)(shi)在(zai)(zai)(zai)待人(ren)(ren)(ren)接物時(shi)采取不(bu)(bu)(bu)(bu)偏(pian)(pian)不(bu)(bu)(bu)(bu)倚、調和(he)折(zhe)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)態度。這(zhe)(zhe)還(huan)是(shi)(shi)(shi)(shi)字(zi)(zi)面上的(de)(de)(de)(de)(de)(de)(de)解釋，而(er)不(bu)(bu)(bu)(bu)偏(pian)(pian)不(bu)(bu)(bu)(bu)倚的(de)(de)(de)(de)(de)(de)(de)深(shen)刻含(han)(han)(han)義則是(shi)(shi)(shi)(shi)堅持中(zhong)(zhong)(zhong)正或公正，強(qiang)(qiang)調的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)堅守原則，其(qi)(qi)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)調和(he)與折(zhe)中(zhong)(zhong)(zhong)更深(shen)刻的(de)(de)(de)(de)(de)(de)(de)涵義是(shi)(shi)(shi)(shi)包容與寬(kuan)容。在(zai)(zai)(zai)孔(kong)子提出“中(zhong)(zhong)(zhong)庸(yong)(yong)”思(si)想(xiang)(xiang)(xiang)之后(hou)，將(jiang)中(zhong)(zhong)(zhong)心思(si)想(xiang)(xiang)(xiang)又進(jin)(jin)一(yi)(yi)(yi)步(bu)應(ying)(ying)用(yong)(yong)(yong)(yong)于(yu)帝王(wang)、國(guo)(guo)(guo)家、社稷的(de)(de)(de)(de)(de)(de)(de)是(shi)(shi)(shi)(shi)《呂氏春秋》。這(zhe)(zhe)部(bu)(bu)先秦時(shi)期的(de)(de)(de)(de)(de)(de)(de)歷史(shi)文(wen)獻進(jin)(jin)一(yi)(yi)(yi)步(bu)提出“王(wang)者擇天下(xia)之中(zhong)(zhong)(zhong)而(er)立國(guo)(guo)(guo)，擇國(guo)(guo)(guo)之中(zhong)(zhong)(zhong)而(er)立宮(gong)，擇宮(gong)之中(zhong)(zhong)(zhong)而(er)立廟”，也就(jiu)(jiu)是(shi)(shi)(shi)(shi)說(shuo)(shuo)，帝王(wang)的(de)(de)(de)(de)(de)(de)(de)位置應(ying)(ying)該是(shi)(shi)(shi)(shi)天下(xia)正中(zhong)(zhong)(zhong)，帝王(wang)的(de)(de)(de)(de)(de)(de)(de)住所（宮(gong)殿）應(ying)(ying)該在(zai)(zai)(zai)都(dou)城的(de)(de)(de)(de)(de)(de)(de)正中(zhong)(zhong)(zhong)，帝王(wang)的(de)(de)(de)(de)(de)(de)(de)宗祠應(ying)(ying)該在(zai)(zai)(zai)皇宮(gong)正中(zhong)(zhong)(zhong)。

從(cong)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)華上下五千(qian)年的(de)歷(li)史來(lai)看，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)的(de)思想、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)(zheng)的(de)意識是(shi)(shi)(shi)深入人(ren)(ren)(ren)(ren)(ren)心(xin)(xin)(xin)的(de)，是(shi)(shi)(shi)融化(hua)在幾(ji)千(qian)年的(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國思想文(wen)(wen)化(hua)建(jian)設(she)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)，同時也(ye)是(shi)(shi)(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國文(wen)(wen)化(hua)最顯(xian)著的(de)特(te)(te)征之一(yi)。人(ren)(ren)(ren)(ren)(ren)們常(chang)說“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)”就(jiu)(jiu)(jiu)是(shi)(shi)(shi)這樣一(yi)個概念。“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)式(shi)”是(shi)(shi)(shi)什么？其文(wen)(wen)化(hua)內涵中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)很重要的(de)內容(rong)包(bao)括：中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)(zheng)、對稱。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)就(jiu)(jiu)(jiu)是(shi)(shi)(shi)核心(xin)(xin)(xin)，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)正(zheng)(zheng)就(jiu)(jiu)(jiu)是(shi)(shi)(shi)不(bu)偏不(bu)倚，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)明顯(xian)；對稱就(jiu)(jiu)(jiu)是(shi)(shi)(shi)左(zuo)右對稱，維護或襯托(tuo)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)。例如，民國以后，創新了一(yi)種中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)西合壁式(shi)的(de)服裝(zhuang)，被(bei)稱為(wei)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)(shan)服”，就(jiu)(jiu)(jiu)有中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線(xian)明顯(xian)、左(zuo)右對稱的(de)特(te)(te)點(dian)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)(shan)裝(zhuang)是(shi)(shi)(shi)20世紀初(chu)由(you)(you)孫中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)山(shan)(shan)先生倡導(dao)的(de)，一(yi)度也(ye)被(bei)稱為(wei)“國服”。其款式(shi)特(te)(te)點(dian)是(shi)(shi)(shi)前門襟有6個紐扣，正(zheng)(zheng)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)垂直線(xian)均勻排(pai)(pai)列(lie)，上下共有4個兜，對稱于中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)線(xian)兩(liang)側。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國的(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫也(ye)是(shi)(shi)(shi)講究中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)的(de)，這個中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)就(jiu)(jiu)(jiu)是(shi)(shi)(shi)人(ren)(ren)(ren)(ren)(ren)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫認(ren)為(wei)，人(ren)(ren)(ren)(ren)(ren)在天地的(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)間，受天和地自(zi)然環(huan)境變(bian)化(hua)的(de)影響，為(wei)此(ci)(ci)，要以人(ren)(ren)(ren)(ren)(ren)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)醫認(ren)為(wei)，人(ren)(ren)(ren)(ren)(ren)體的(de)大腦和脊(ji)椎(zhui)又是(shi)(shi)(shi)人(ren)(ren)(ren)(ren)(ren)體的(de)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)(xin)，各種器官分左(zuo)右排(pai)(pai)列(lie)，由(you)(you)此(ci)(ci)人(ren)(ren)(ren)(ren)(ren)體有左(zuo)右、陰(yin)陽之區分。人(ren)(ren)(ren)(ren)(ren)體四肢的(de)活(huo)動，也(ye)是(shi)(shi)(shi)依靠大腦和脊(ji)椎(zhui)的(de)，為(wei)此(ci)(ci)，人(ren)(ren)(ren)(ren)(ren)要很好地保護好大腦和脊(ji)椎(zhui)。