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“中和”基因維系中華文明綿延不絕

社(she)科院考(kao)(kao)古所中(zhong)國考(kao)(kao)古網 2023-09-18 20:42:28

在中(zhong)(zhong)國(guo)(guo)歷(li)史(shi)上,“中(zhong)(zhong)”“中(zhong)(zhong)和(he)”的(de)(de)理念與文(wen)明(ming)起(qi)源、國(guo)(guo)家形成及(ji)中(zhong)(zhong)華(hua)5000多年不斷裂文(wen)明(ming)密切相關。“中(zhong)(zhong)”“中(zhong)(zhong)和(he)”理念既是中(zhong)(zhong)國(guo)(guo)歷(li)史(shi)文(wen)化(hua)的(de)(de)“基因”,也是中(zhong)(zhong)華(hua)文(wen)化(hua)的(de)(de)“根”與“魂”。

中(zhong)國先(xian)民(min)對“中(zhong)”的信仰與(yu)追求,可(ke)以上(shang)溯至新石器時代晚(wan)期。1987年(nian)發現的距今(jin)6400年(nian)的河南濮陽西水(shui)坡墓(mu)葬中(zhong),墓(mu)主人足下的蚌殼堆(dui)塑成(cheng)“北斗”圖案(an)。山西襄汾陶寺城址(距今(jin)4300—1900年(nian)左右)發現的墓(mu)葬(M2200與(yu)ⅡM22)中(zhong)出土的“槷表”等遺物,應與(yu)“求中(zhong)”乃(nai)至建都(dou)密(mi)切相關。

《清華(hua)簡·保(bao)訓》載(zai),虞舜(shun)、夏(xia)禹先(xian)后(hou)“求(qiu)中”于(yu)“鬲茅(mao)”(即“歷山”,今河南濮陽(yang)一帶)。《保(bao)訓》又載(zai),商湯的六世(shi)祖上甲(jia)微為夏(xia)禹“追中”(即“求(qiu)中”)于(yu)“河”。“河”即“河洛(luo)”,即現在所說的“大(da)嵩山”地區(包括(kuo)洛(luo)陽(yang)市、鄭州市)。上述活(huo)動(dong)均與都邑選址有(you)關。

20世紀(ji)50年(nian)代(dai)(dai)末以來,考(kao)古(gu)(gu)工作者在嵩山(shan)周(zhou)圍發現登封王城(cheng)崗城(cheng)址(zhi)(zhi)(zhi)(zhi)、新(xin)密新(xin)砦城(cheng)址(zhi)(zhi)(zhi)(zhi)和(he)偃師(shi)二里頭遺址(zhi)(zhi)(zhi)(zhi),學(xue)術界一般認為(wei)它(ta)們(men)應(ying)分(fen)別(bie)為(wei)夏代(dai)(dai)早(zao)、中(zhong)(zhong)、晚期(qi)(qi)的都(dou)(dou)(dou)城(cheng)遺址(zhi)(zhi)(zhi)(zhi)。商代(dai)(dai)早(zao)期(qi)(qi)都(dou)(dou)(dou)城(cheng)鄭州商城(cheng)、偃師(shi)商城(cheng)均分(fen)布在“大嵩山(shan)”地區,這(zhe)是都(dou)(dou)(dou)城(cheng)“求中(zhong)(zhong)”的繼續。80年(nian)代(dai)(dai)初,偃師(shi)市(shi)塔莊(zhuang)考(kao)古(gu)(gu)發現商代(dai)(dai)早(zao)期(qi)(qi)都(dou)(dou)(dou)城(cheng)遺址(zhi)(zhi)(zhi)(zhi),城(cheng)址(zhi)(zhi)(zhi)(zhi)由郭城(cheng)與宮城(cheng)組(zu)成,考(kao)古(gu)(gu)發現的宮廟建筑(zhu)遺址(zhi)(zhi)(zhi)(zhi)十(shi)分(fen)重要(yao)。西周(zhou)早(zao)期(qi)(qi)的青銅器何尊銘文(wen)“宅茲(zi)中(zhong)(zhong)或(國)”,是周(zhou)王朝都(dou)(dou)(dou)城(cheng)選址(zhi)(zhi)(zhi)(zhi)“擇中(zhong)(zhong)”的物證。

秦漢王朝(chao)開啟了(le)大一統中央集權國(guo)家時代(dai)。自秦漢至唐宋,都城在長(chang)安、洛陽與開封一線,繼承了(le)夏商以來的“擇中建都”原則。金朝(chao)徙都燕(yan)京(jing),在金人看來“燕(yan)京(jing)乃天地之(zhi)(zhi)中”,定(ding)都于此才是(shi)“以應天地之(zhi)(zhi)中”。這開啟了(le)元、明、清定(ding)都北京(jing)之(zhi)(zhi)先(xian)河。

在古(gu)代國家(jia)的(de)形(xing)成和(he)發展(zhan)過程中(zhong)(zhong)(zhong),“中(zhong)(zhong)(zhong)”的(de)理念不斷擴(kuo)展(zhan)、強化(hua)與深化(hua),即從(cong)“擇中(zhong)(zhong)(zhong)建(jian)都”到(dao)(dao)“擇中(zhong)(zhong)(zhong)建(jian)宮(gong)”再到(dao)(dao)“擇中(zhong)(zhong)(zhong)建(jian)殿”;都城(cheng)城(cheng)門(men)(men)、宮(gong)城(cheng)宮(gong)門(men)(men)從(cong)“單門(men)(men)道”發展(zhan)到(dao)(dao)“一門(men)(men)三道”“一門(men)(men)五道”。

“擇(ze)中(zhong)(zhong)建宮(gong)”是繼“擇(ze)中(zhong)(zhong)建都(dou)(dou)(dou)”發展而來的(de)。早期偃(yan)師商(shang)城(cheng)(cheng)的(de)宮(gong)城(cheng)(cheng)在(zai)都(dou)(dou)(dou)城(cheng)(cheng)南部(bu)東(dong)西(xi)居(ju)(ju)中(zhong)(zhong)位置(zhi)(zhi),洹北(bei)商(shang)城(cheng)(cheng)的(de)宮(gong)城(cheng)(cheng)基本在(zai)都(dou)(dou)(dou)城(cheng)(cheng)中(zhong)(zhong)部(bu)。戰國時代,魏國都(dou)(dou)(dou)城(cheng)(cheng)安邑之宮(gong)城(cheng)(cheng)基本在(zai)都(dou)(dou)(dou)城(cheng)(cheng)中(zhong)(zhong)央,鄭韓(han)故城(cheng)(cheng)西(xi)城(cheng)(cheng)的(de)宮(gong)城(cheng)(cheng)位于西(xi)城(cheng)(cheng)的(de)東(dong)西(xi)居(ju)(ju)中(zhong)(zhong)。魏晉與北(bei)朝洛陽城(cheng)(cheng)及唐長安城(cheng)(cheng)之宮(gong)城(cheng)(cheng)一般(ban)均在(zai)都(dou)(dou)(dou)城(cheng)(cheng)北(bei)部(bu)東(dong)西(xi)居(ju)(ju)中(zhong)(zhong)位置(zhi)(zhi),北(bei)宋東(dong)京城(cheng)(cheng)的(de)宮(gong)城(cheng)(cheng)則居(ju)(ju)外郭(guo)城(cheng)(cheng)的(de)中(zhong)(zhong)央,金中(zhong)(zhong)都(dou)(dou)(dou)、元大都(dou)(dou)(dou)、明清北(bei)京城(cheng)(cheng)的(de)宮(gong)城(cheng)(cheng)一般(ban)在(zai)都(dou)(dou)(dou)城(cheng)(cheng)東(dong)西(xi)居(ju)(ju)中(zhong)(zhong)位置(zhi)(zhi)。宮(gong)城(cheng)(cheng)作為(wei)國家(jia)政治中(zhong)(zhong)樞,居(ju)(ju)于坐北(bei)朝南的(de)都(dou)(dou)(dou)城(cheng)(cheng)東(dong)西(xi)居(ju)(ju)中(zhong)(zhong)位置(zhi)(zhi),這無(wu)疑是其(qi)核心地位的(de)體現。

在宮城之內“擇中(zhong)建(jian)殿”,實際上是大一(yi)統中(zhong)央集權國(guo)家時代(dai)與封邦建(jian)國(guo)時代(dai)都城布局的(de)重大政(zheng)治區別(bie):即國(guo)家從血緣(yuan)(yuan)政(zheng)治與地緣(yuan)(yuan)政(zheng)治相結合(he)的(de)“二(er)元政(zheng)治”,發展成(cheng)以地緣(yuan)(yuan)政(zheng)治為主、血緣(yuan)(yuan)政(zheng)治為輔的(de)“一(yi)元政(zheng)治”。“中(zhong)”的(de)意識體現了中(zhong)央集權多民族(zu)統一(yi)國(guo)家的(de)至高無上。

國家認同的(de)(de)強化(hua),可以從都(dou)(dou)城(cheng)(cheng)(cheng)(cheng)(cheng)城(cheng)(cheng)(cheng)(cheng)(cheng)門(men)(men)、宮門(men)(men)由(you)(you)“單門(men)(men)道(dao)”發(fa)展為“一門(men)(men)三道(dao)”與(yu)“一門(men)(men)五道(dao)”得到充分體(ti)現。就(jiu)已(yi)發(fa)現的(de)(de)古代都(dou)(dou)城(cheng)(cheng)(cheng)(cheng)(cheng)城(cheng)(cheng)(cheng)(cheng)(cheng)門(men)(men)與(yu)宮城(cheng)(cheng)(cheng)(cheng)(cheng)宮門(men)(men)遺(yi)址來(lai)看,夏商西周到春秋(qiu)戰國時代的(de)(de)都(dou)(dou)城(cheng)(cheng)(cheng)(cheng)(cheng)一般為“單門(men)(men)道(dao)”。都(dou)(dou)城(cheng)(cheng)(cheng)(cheng)(cheng)外郭城(cheng)(cheng)(cheng)(cheng)(cheng)的(de)(de)四面城(cheng)(cheng)(cheng)(cheng)(cheng)墻各辟3座城(cheng)(cheng)(cheng)(cheng)(cheng)門(men)(men),都(dou)(dou)城(cheng)(cheng)(cheng)(cheng)(cheng)一般由(you)(you)12座城(cheng)(cheng)(cheng)(cheng)(cheng)門(men)(men)組(zu)成(cheng)(cheng),均為“一門(men)(men)三道(dao)”的(de)(de)“定(ding)制”,應該始于漢長安(an)城(cheng)(cheng)(cheng)(cheng)(cheng)。宮城(cheng)(cheng)(cheng)(cheng)(cheng)正(zheng)門(men)(men)“一門(men)(men)三道(dao)”形成(cheng)(cheng)“定(ding)制”,始于魏晉(jin)及北(bei)魏洛陽城(cheng)(cheng)(cheng)(cheng)(cheng)的(de)(de)宮門(men)(men)“閶闔門(men)(men)”。此規制一直延(yan)續至明清(qing)北(bei)京城(cheng)(cheng)(cheng)(cheng)(cheng)。進入(ru)中古時期(qi),部分朝代的(de)(de)都(dou)(dou)城(cheng)(cheng)(cheng)(cheng)(cheng)與(yu)宮城(cheng)(cheng)(cheng)(cheng)(cheng)之正(zheng)門(men)(men)出(chu)現“一門(men)(men)五道(dao)”的(de)(de)形制。

都(dou)城(cheng)(cheng)與宮(gong)城(cheng)(cheng)城(cheng)(cheng)門(men)(men)、宮(gong)門(men)(men)的(de)(de)“一門(men)(men)三道(dao)”與“一門(men)(men)五道(dao)”,是象征國家至高無(wu)上地位的(de)(de)符號。目前考古發(fa)現,宮(gong)城(cheng)(cheng)宮(gong)門(men)(men)一般比都(dou)城(cheng)(cheng)城(cheng)(cheng)門(men)(men)更宏偉(wei),宮(gong)城(cheng)(cheng)的(de)(de)宮(gong)門(men)(men)一般是都(dou)城(cheng)(cheng)各門(men)(men)類建(jian)筑中規(gui)模最(zui)大、最(zui)雄(xiong)偉(wei)的(de)(de),這(zhe)一特點折射(she)出宮(gong)城(cheng)(cheng)作為(wei)國家政治(zhi)中樞的(de)(de)特殊政治(zhi)地位。而從“一門(men)(men)三道(dao)”發(fa)展(zhan)為(wei)“一門(men)(men)五道(dao)”,則是國家認同理(li)念的(de)(de)“升級版(ban)”。

《周(zhou)禮·考(kao)工記(ji)》載,“匠人營國,方九(jiu)里,旁三門,國中九(jiu)經(jing)九(jiu)緯,經(jing)途九(jiu)軌;左(zuo)祖(zu)(zu)右(you)社(she),面朝后(hou)市”。這被認為是(shi)自周(zhou)代(dai)以來中國古代(dai)都(dou)(dou)城(cheng)主(zhu)體布(bu)局的(de)“金科玉律”。然(ran)而,從考(kao)古發現來看,按照“左(zuo)祖(zu)(zu)右(you)社(she)”規制營建的(de)都(dou)(dou)城(cheng),以西漢晚期(qi)(qi)的(de)漢長(chang)安城(cheng)(遺(yi)址)為最早,目前尚無“左(zuo)祖(zu)(zu)右(you)社(she)”始于周(zhou)代(dai)的(de)確切證據。先秦時期(qi)(qi),都(dou)(dou)城(cheng)和宮城(cheng)之內“右(you)宮左(zuo)廟(miao)”并列(lie),如(ru)二里頭宮城(cheng)遺(yi)址、偃師商城(cheng)的(de)宮城(cheng)遺(yi)址、東周(zhou)時期(qi)(qi)的(de)秦雍城(cheng)遺(yi)址等均屬此類情況。

進入大(da)(da)一統中央(yang)集權王朝時代后,宮廟(miao)布(bu)(bu)局發生重大(da)(da)變化,出(chu)現唯有宮殿(dian)(大(da)(da)朝正殿(dian))在(zai)(zai)(zai)宮城(cheng)(cheng)之(zhi)中而“宗廟(miao)”則在(zai)(zai)(zai)宮城(cheng)(cheng)甚或都(dou)(dou)城(cheng)(cheng)之(zhi)外(wai)的(de)(de)情況。如文獻記載的(de)(de)秦(qin)咸陽城(cheng)(cheng),其(qi)“宮廟(miao)”安排(pai)(pai)在(zai)(zai)(zai)城(cheng)(cheng)外(wai)的(de)(de)“渭南”或在(zai)(zai)(zai)秦(qin)雍(yong)城(cheng)(cheng);考古發現,西(xi)漢大(da)(da)朝正殿(dian)——“前殿(dian)”在(zai)(zai)(zai)未央(yang)宮中央(yang),宗廟(miao)則在(zai)(zai)(zai)未央(yang)宮或都(dou)(dou)城(cheng)(cheng)之(zhi)外(wai)。考古發現的(de)(de)西(xi)漢晚期宗廟(miao)與“社(she)(she)稷(ji)”遺址,在(zai)(zai)(zai)漢長(chang)安城(cheng)(cheng)之(zhi)南,北(bei)對未央(yang)宮前殿(dian),形成(cheng)目(mu)前所見(jian)最早的(de)(de)都(dou)(dou)城(cheng)(cheng)“左(zuo)(zuo)祖右(you)社(she)(she)”規(gui)制。這一規(gui)制為(wei)(wei)漢魏洛陽城(cheng)(cheng)、唐長(chang)安城(cheng)(cheng)、宋開(kai)封城(cheng)(cheng)(東京(jing)城(cheng)(cheng))、金中都(dou)(dou)、元(yuan)大(da)(da)都(dou)(dou)、明清(qing)北(bei)京(jing)城(cheng)(cheng)等古代都(dou)(dou)城(cheng)(cheng)所繼承(cheng)。上述(shu)諸都(dou)(dou)城(cheng)(cheng)的(de)(de)大(da)(da)朝正殿(dian)均(jun)在(zai)(zai)(zai)宮城(cheng)(cheng)中央(yang),宗廟(miao)與社(she)(she)稷(ji)均(jun)安排(pai)(pai)在(zai)(zai)(zai)宮城(cheng)(cheng)之(zhi)外(wai),形成(cheng)以大(da)(da)朝正殿(dian)為(wei)(wei)中心(xin)的(de)(de)“左(zuo)(zuo)祖右(you)社(she)(she)”的(de)(de)都(dou)(dou)城(cheng)(cheng)布(bu)(bu)局,進一步突(tu)出(chu)了以大(da)(da)朝正殿(dian)為(wei)(wei)代表的(de)(de)中央(yang)政府在(zai)(zai)(zai)國家的(de)(de)核(he)心(xin)地位(wei)。都(dou)(dou)城(cheng)(cheng)“東西(xi)南北(bei)”的(de)(de)“中”之(zhi)“政治(zhi)定位(wei)”,以“中”為(wei)(wei)核(he)心(xin)的(de)(de)國家“大(da)(da)一統”理念,由都(dou)(dou)城(cheng)(cheng)布(bu)(bu)局形制彰(zhang)顯、固(gu)化并世代傳承(cheng)。

中(zhong)(zhong)國古代(dai)國家物(wu)化載體的最(zui)高體現,是(shi)從“擇(ze)(ze)中(zhong)(zhong)建(jian)國(都城(cheng))”到(dao)(dao)“擇(ze)(ze)中(zhong)(zhong)建(jian)宮(宮城(cheng))”,再(zai)到(dao)(dao)“擇(ze)(ze)中(zhong)(zhong)建(jian)殿(大朝(chao)正殿)”。從“擇(ze)(ze)中(zhong)(zhong)建(jian)廟(miao)(宮廟(miao))”到(dao)(dao)“擇(ze)(ze)中(zhong)(zhong)建(jian)殿(大朝(chao)正殿)”,反映了社會形(xing)態的變化,是(shi)大一統中(zhong)(zhong)央集權(quan)國家最(zui)重要的“政治標(biao)識(shi)”之考古學佐證。

漢長安城(cheng)(cheng)是中(zhong)(zhong)國(guo)古代都城(cheng)(cheng)、宮(gong)(gong)城(cheng)(cheng)形成(cheng)四面營(ying)建城(cheng)(cheng)門、宮(gong)(gong)門規制的(de)最(zui)早(zao)都城(cheng)(cheng)。都城(cheng)(cheng)與宮(gong)(gong)城(cheng)(cheng)的(de)“四門”,象(xiang)征(zheng)國(guo)家(jia)(jia)的(de)東西南北“四方(fang)”。“四門”相(xiang)對都城(cheng)(cheng)之內的(de)宮(gong)(gong)城(cheng)(cheng)及大朝正殿的(de)“居中(zhong)(zhong)”而言,既體(ti)現(xian)了(le)“中(zhong)(zhong)”對“四方(fang)”的(de)“公(gong)允”“公(gong)正”,又強化了(le)“四方(fang)”對“中(zhong)(zhong)”的(de)國(guo)家(jia)(jia)認同。兩千多年來(lai),上(shang)述都城(cheng)(cheng)規制基本延續不(bu)變,體(ti)現(xian)了(le)國(guo)家(jia)(jia)認同感(gan)與凝(ning)聚力,有利于(yu)維系中(zhong)(zhong)華5000多年文(wen)明綿延不(bu)絕。

如果說(shuo)“四門”所代(dai)表的(de)“四方”是(shi)“多元”,那么(me)都(dou)城(cheng)、宮(gong)城(cheng)和(he)大朝正(zheng)殿則(ze)是(shi)“一(yi)體”。它們是(shi)國家之“中”的(de)集中體現,使(shi)四方的(de)“多元”“和(he)”于(yu)國家的(de)“一(yi)體”。“多元”歸宿于(yu)“一(yi)體”,成為中華(hua)民族優秀(xiu)歷史文(wen)化傳統與(yu)政治信(xin)念,構成中華(hua)5000多年文(wen)明的(de)“核心文(wen)化”。

“中(zhong)(zhong)”與“中(zhong)(zhong)和(he)”基因(yin)主要體(ti)現在都(dou)城(cheng)選(xuan)址(zhi)與都(dou)城(cheng)布局形制兩(liang)個方(fang)(fang)面。歷(li)代王朝營建(jian)都(dou)城(cheng)選(xuan)址(zhi)之(zhi)所以必須“擇(ze)中(zhong)(zhong)建(jian)都(dou)”,就是(shi)(shi)(shi)(shi)“中(zhong)(zhong)和(he)”理念(nian)的(de)要求。都(dou)城(cheng)營建(jian)于(yu)(yu)“天下(即(ji)國(guo)(guo)家)之(zhi)中(zhong)(zhong)”,是(shi)(shi)(shi)(shi)相對(dui)(dui)(dui)于(yu)(yu)東(dong)西(xi)南北“四方(fang)(fang)”而言的(de)。“擇(ze)中(zhong)(zhong)建(jian)都(dou)”之(zhi)“中(zhong)(zhong)”體(ti)現國(guo)(guo)家相對(dui)(dui)(dui)于(yu)(yu)“東(dong)西(xi)南北”的(de)至高至尊,同時“中(zhong)(zhong)”相對(dui)(dui)(dui)于(yu)(yu)“四方(fang)(fang)”又反映了國(guo)(guo)家對(dui)(dui)(dui)“四方(fang)(fang)”的(de)“公平(ping)”“公允”“公正”,從而達到國(guo)(guo)家之(zhi)“和(he)”。這種“和(he)”是(shi)(shi)(shi)(shi)國(guo)(guo)家“一統(tong)”的(de)基礎、國(guo)(guo)家認同的(de)根本(ben),也是(shi)(shi)(shi)(shi)“四方(fang)(fang)”凝聚于(yu)(yu)中(zhong)(zhong)央(yang)的(de)體(ti)現。

古代都(dou)城(cheng)及宮城(cheng)布局(ju)形(xing)制(zhi)所(suo)蘊含的(de)“中(zhong)(zhong)(zhong)”“中(zhong)(zhong)(zhong)和(he)”理(li)(li)(li)念(nian),在(zai)5000多(duo)(duo)年歷(li)史發展(zhan)中(zhong)(zhong)(zhong)被中(zhong)(zhong)(zhong)華大(da)地各個民族(zu)所(suo)認同。作(zuo)為(wei)少數(shu)民族(zu)政權的(de)都(dou)城(cheng),北(bei)魏洛(luo)陽城(cheng)、金中(zhong)(zhong)(zhong)都(dou)、元大(da)都(dou)、清北(bei)京城(cheng)也(ye)承(cheng)襲了幾千(qian)年形(xing)成的(de)“中(zhong)(zhong)(zhong)和(he)”理(li)(li)(li)念(nian),深化了國家(jia)認同理(li)(li)(li)念(nian)。從國家(jia)“宮城(cheng)”到(dao)民居(ju)“四合院”的(de)布局(ju),大(da)小(xiao)雖然(ran)不一,但(dan)是理(li)(li)(li)念(nian)相同,反映出“家(jia)國相通”“家(jia)國一體”的(de)歷(li)史文化理(li)(li)(li)念(nian),折(zhe)射出中(zhong)(zhong)(zhong)華民族(zu)“國家(jia)認同”的(de)核心理(li)(li)(li)念(nian)。可以說,“中(zhong)(zhong)(zhong)”“中(zhong)(zhong)(zhong)和(he)”理(li)(li)(li)念(nian)締(di)造了中(zhong)(zhong)(zhong)華5000多(duo)(duo)年不斷裂文明的(de)輝煌歷(li)史。

(作者:劉慶柱,中(zhong)國社會(hui)科學(xue)(xue)院學(xue)(xue)部(bu)委員(yuan)、鄭(zheng)州大學(xue)(xue)特(te)聘教(jiao)授(shou))

(文(wen)章來源:《中國社(she)會科(ke)學報》電子版 原文(wen)發表于(yu):《中國社(she)會科(ke)學報》2020年9月(yue)30日總第2022期)

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