北京天壇

內(nèi)容概要

　　《北京天壇（英文版）》是一部有關(guān)天壇的普及讀物，在滿足建筑愛好者，及旅游者的需求之外，它同樣是一部精研的學(xué)術(shù)專著。著作以天壇建筑群為主體敘述結(jié)構(gòu)，包括建筑的布局規(guī)劃、建造的過程、空間意境的營造、神性的表達(dá)和象征意義，還有天壇的歷史由來，以及朝代更替，所帶來的天壇整體，乃至各個局部的變化。全書資料翔實(shí)細(xì)致，用典很多，但并不晦澀，無論是藝術(shù)還是史料的典故，都可以說恰到好處。隨著閱讀的深入，將進(jìn)一步感受到著作豐富的文化內(nèi)涵與外延，如中國古代的天崇拜與祭祀禮儀的演變過程，甚至于從中感受到中國文化乃至東方哲學(xué)的精神內(nèi)核，那是有別于西方宗教的“天人合一”的信仰。

作者簡介

　　王貴祥
1950年生，清華大學(xué)建筑學(xué)院碩士畢業(yè)，1981年獲工學(xué)碩士學(xué)位，1996年獲工學(xué)博士學(xué)位，1989年1月至1990年7月，英國愛丁堡大學(xué)建筑系，訪問學(xué)者。2001年10月至2002年5月，美國賓夕法尼亞大學(xué)建筑系，高級訪問學(xué)者。2000年起，任清華大學(xué)建筑學(xué)院教授、博士生導(dǎo)師、所長，校學(xué)位委員會委員，建筑學(xué)分委員會主席。

書籍目錄

chapter i approacliing temple of heavcn
[1] heavenly shrines
[2] circular mound altar in the ming dynasty and hall of grand
sacrifice
[3] the building complex of temple of heaven in the qing
dynasty
chapter ii heaven worship and southern suburhan sacrificial
ceremonies in ancient china
[1] heaven worship and rituals of the suburban sacrificial
ceremonies in ancient china
[2] altars for suburban sacrifice in the central capital of jin
dynasty and those in beijing during ming and qing
dynasties
chapter iii tile origin of thc hall of prayer for good
harvests
[1] from the hall of grand sacrifice to the hall of grand
worship
[2] from the traditional mingtang to the hall of grand worship in
the temple of heaven during the ming and qing dynasties
[3] from sacrifice to houji to the altar of praying for bumper
harvests and the hall of prayer for good harvests
chapter iv thc circular mouund and the temple of heaven
[1] the ancient circular mound and the origin of the name of the
temple of heaven
[2] a circumference of nine ii thirty bu
chapter v the construction of the hall of prayer for good
harvests
introduction
[1] the base of the hall of prayer for good harvests and the altar
of praying for bumper harvests
i. the base of the hall
ii. altar of praying for bumper harvests
1. altar of praying for bumper harvests
2. the railings
3. the steps
4. the column base
[2] the carpentry-work beam
i. the columns and the architraves
1. columns
2. columns in special positions
3. the architraves on top of the columns
4. ties in special positions
ii. the beam framework
1. the beams
2. the purlins and ties above the beams
iii. leigong posts, queen posts and youqiang
[3] the bracket sets
1. the classification of bracket sets
2. the bracket sets at the lower eaves
3. the bracket sets at the middle eaves
4. the bracket sets at the upper eaves
5. the distinction among the brackets at the upper, middle and
lower eaves of different grades
[4] the roofing
1. the rafters and the roofing board
2. the mortar bed, the tiles and the tile ornaments
3. the rooftop
[5] joinery decoration
1. the decoration of the doors and windows
2. the ceilings and the caisson
[6] colored painting
1. colored painting at the exterior eaves
2. colored painting at the interior eaves
[7] other components
1. the wall under the window
2. the "sacred altar" inside the hall
chapter vi the circular mound altar and its auxiliary
buildings
[1] evolution in shape of the imperial vault of heaven
[2] the echo wall
[3] the circular mound altar
chapter vii auxiliary buildings of the temple of heaven
[1] hall of imperial zenith
[2] divine kitchen, divine depot and animal-sacrifice
pavilion
[3] hall of abstinence
[4] office of divine music
chapter viii art and symbolism of architecture in the temple
ofheaven
[1] spatial art of architecture in the temple of heaven
[2] symbolic meanings of the temple of heaven
annex: major events concerning sacrifice at the temple of heaven by
the ming and qing emperors, and its changes
list of illustrations

章節(jié)摘錄

版權(quán)頁：   插圖：    Perceptibly,in ancient Chineseminds,the sons of Heaven who reigned thecountry had the infinite and far-reachingpower.Whereas,their power were enduedby the Heaven.To ensure that they canmaintain the power,one of their importantresponsibilities is to worship and offertheir sacrifices to the sovereign Heaven inan attempt to God's mercy and blessing.Furthermore,China is an agriculturalcountry whose disaster or fortune,bumperor poor harvest,completely rests withthe Heaven's will.Emperors in the pastdynasties had to worship the Heaven withreverence and awe,and lived under selfcommunion and self-accusation hoping forall propitious elements and a prosperousand peaceful country. That is one of the main reasons whyemperors think a lot of on the Heavenworship and sacrifice-offering. Here,we need to shift the courseand bring another subject on the carpet.We may ask,since the Heaven has thesupreme power,why,during the earlyMing Dynasty,did the founding emperor,Zhu Yuanzhang,order to construct theTemple of Heaven and the Temple ofEarth together,hold ceremonies ofworshiping the Heaven as well as theEarth,and build Hall of Grand Sacrificefor this purpose? Does the Earth possessthe same power? Actually,it is necessary to inductanother important ancient Chinese idea.Inancient Chinese peoples' minds,althoughthe Heaven may have the similar po.wer asthe supreme god in Western Christianity orAllah in Islamism having absolute powerover the world life,there is differencebetween them.The Chinese always held onedichotomy method of thinking,namely anything has its opposition existence at the sametime,in harmonious coexistence,thus tomanifest the world's substance.For instance,yin and yang,qian and kun,brightness anddarkness,gain and loss,and so on.Heavenand Earth,whether in natural or supernaturalconsciousness,have also been integrated intothis category. We can comprehend this easily byancient words: Nothing better than following Heaven.There is the alternation of day and night,spring and winter,rain-dew and frostsnow.By heart,to open therefore to close,to consume therefore to rest,to be killedtherefore to live.The Earth never goes withoutthe Heaven concerned; the Heaven can neverbear from nothing without the Earth.

媒體關(guān)注與評論

　　There are causes and effects behind the trends of all ages， which seem to contain unavoidable factors. Fortunately， in our times， an awareness of national culture has grown in China as well. And it is in the modern spirit of pursuing scholarly studies to collect material objects and do research about the past Efforts should be made today to seek new development in the bloodstream of tradition.　　As Chinese buildings represent a kind of engineering technology that lasted for over two thousand years， they form an independent art system. The Chinese culture finds its expression in many buildings， which constitute a large portion of the Chinese art legacy. We must respect the brilliant ancient Chinese culture， we cannot afford to neglect researching the history of these Chinese buildings if we are determined to rejuvenate our nation and carefully sort out and protect the cultural relics of our past generations.　　If we attempt to awaken society by providing objective academic research， we can contribute to protecting cultural relics and can gradually reduce the damage to them. Even if such a work is a force against the trend of times， there must be no delay， as it is similar to rescuing valuable articles and precious paintings from a raging fire. It is a sacred duty to cherish and protect these valuable Chinese cultural relics.　　——Liang Sicheng

名人推薦

There are causes and effects behind the trends of all ages,which seem to contain unavoidable factors.Fortunately,in our times,an awareness of national culture has grown in China as well.And it is in the modern spirit of pursuing scholarly studies to collect material objects and do research about the past Efforts should be made today to seek new development in the bloodstream of tradition.As Chinese buildings represent a kind of engineering technology that lasted for over two thousand years,they form an independent art system.The Chinese culture finds its expression in many buildings,hich constitute a large portion of the Chinese art legacy.We must respect the brilliant ancient Chinese culture,we cannot afford to neglect researching the history of these Chinese buildings if we are determined to rejuvenate our nation and carefully sort out and protect the cultural relics of our past generations.If we attempt to awaken society by providing objective academic research,we can contribute to protecting cultural relics and can gradually reduce the damage to them.Even if such a work is a force against the trend of times,there must be no delay,as it is similar to rescuing valuable articles and precious paintings from a raging fire.It is a sacred duty to cherish and protect these valuable Chinese cultural relics. ——Liang Sicheng

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