China's Ancient Urban Planning Thought
China's traditional urban planning theory can be divided into two directions: ethical and sociological planning thought represented by Zhou Likao, natural function planning theory represented by Guan Zi and later Feng Shui theory.
Even so, the theory of two directions is also.
Zhou Li Kao Gong Ji is the most influential work in China's ancient urban planning theory, which puts forward the basic planning ideas and urban patterns of China cities, especially the capital cities.
It puts forward "Fang Jiuli, next to three doors." ; "Finish painting nine paths, nine meridians and nine latitudes." "Left ancestors and right houses, former dynasties, market outlook." and so on basically laid the basic pattern of almost all cities.
The most typical cases are Chang 'an and Beijing in the Tang Dynasty (Yuan Dynasty and Ming and Qing Dynasties). Clear block structure and straight streets, as well as city walls and gates, all embody the concept of "courtesy" of Zhou Li Kao Gong Ji.
In these cities, the city is not only a place where people live, but also a "tool", which implies a social relationship and order.
Tall and magnificent mansions and low and humble ordinary houses always remind people of the authority of rulers; Clear blocks and wide and straight streets imply that people should obey the rules and not violate the "ceremony" system; Although the tall and thick city walls have defensive functions, they also close the inner world of people living in them. It is difficult for people to live in it, and they are influenced by the spatial order day by day, unconsciously defining their social orientation and trying to surpass their original orientation. Especially in the cities of past dynasties, palaces and government offices all lived in the city center, and most of them sat facing south, showing the supremacy of the ruling class.
People are subjected to all kinds of "psychological hints" from birth. Even if they have great rights in the future, few people dare to resist. It's just Jiang in Water Margin. Even if he has the strength to compete with the imperial court, he still thinks about how to serve the imperial court and always waits for the imperial court to win him over. Even though he knew that being wooed was probably a scam, he didn't hesitate at all.
Compared with the limitations of Zhou Li Textual Research, Guanzi and some later theories about geomantic omen show the rational and practical side of China's traditional urban planning theory. Guanzi, written in the Warring States Period, is a political masterpiece written by later generations under the guise of Guan Zhong.
Guan Zi denies Zhou Li in many ways. In the field of urban planning, Guanzi advocates proceeding from reality, not emphasizing form and not sticking to one pattern.
It is necessary to "be in harmony with people at the right time and place" and not be bound by patriarchal feudalism and etiquette.
Therefore, "the city walls don't have to be in the rules, and the roads don't have to be good."
Even so, Guanzi put forward that "the city is big but few people, and people are not enough to guard the city", and at the same time divided the living areas of scholars, farmers and businessmen: scholars are close to the palace, non-scholars are close to the tiller, and workers are close to the city.
All these are aimed at strengthening the supremacy of rulers' rights and the people's concept of their status.
At the same time, in terms of the relationship between cities and landscape environmental factors, Guanzi also puts forward that "all countries are based on mountains, not mountains, but mountains."
The height is not close to drought, but there is plenty of water.
Don't be close to the water tower to get the moon first. "
These theories have played an important role in the formation and development of geomantic omen theory in later generations.
The influence of geomantic omen theory on China urban planning is undoubtedly important.
Apart from superstition, Feng Shui theory reflects the "view of nature" in China's urban planning theory.
Whether it is "harmony between man and nature" or "gaining water by hiding wind", it reflects the respect of China City for the environment in the process of site selection and construction. This respect is based on a scientific attitude, not out of consideration for "courtesy".
The names of "geomantic omen" in history, such as "surveying and mapping" and "geography", also prove this point from the side.
Although some symbolic symbols often appear in Feng Shui theory, if we study it carefully, we can find that it is often a sanctification of a simple view of nature.
Although geomantic omen pays attention to the unity of heaven and man, the central building of the city is still the ruling class, and its most function is to ensure the fate and stability of the ruling class.
For example, Xianyang in the Qin Dynasty used the idea of celestial planning, but the central hub of Xianyang City was still the building of the ruling class-Xianyang Palace, which reflected the majesty of the emperor from the consciousness.
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Harmony of Yin and Yang in some buildings, rockery in Jingshan Park, etc. Although these are to curb "evil spirits", they are mainly used to ensure the stability of the rights of the ruling class and the peace of the country and the people.
If Zhou Li's examination of Gong Ji has a decisive influence on the planning of China's political metropolis, then Guanzi and Feng Shui theory have a more obvious influence on the planning of small and medium-sized cities.
However, these two planning ideas are not completely separated. In the history of China, the planning and construction of many cities have both embodied these two ideas, such as Nanjing (before 1949).
It can be said that before the introduction or invasion of western planning ideas into China, these two ideas have been dominating the urban planning of China. Although these two ideas have different views in many aspects, their center is still to serve the rulers and strengthen their rule.