Page 105 - JCAU-6-4

Journal of Chinese
Architecture and Urbanism Cultural exposition of architectural heritage

to the concept of heaven. According to Dong Zhongshu through Yin-Yang categorization, sheltering the wind,
(179‒104 BCE), Confucianism was strengthened by the and consolidating the qi (Mak & Ng, 2005). Based on
idea of the “harmony between heaven and humans,” cosmological and social symbolism, it conveys beautiful
placing it in a dominant position in feudal society (Wang, messages and promotes oriental esthetics, aiming to
2005). This ideology formed the framework and order for achieve harmony between humanity and nature as well as
traditional Chinese architecture. As Han (2006, p.36) states, between buildings and the environments.
“To study architecture is to study an art and a culture, while Feng Shui, translated literally as “wind-water,”
to examine architectural culture is to seek its cultural root, incorporates aspects of astronomy, geography,
the arc of primitive ritual, humanism, and other elements.”
environmental science, architecture, planning and design,
3.3.1. Confucianism landscaping, ethics, predictive science, human anatomy,
and esthetics (Lou, 2003). Concerning architecture,
Traditional Chinese culture is deeply rooted in Confucianism, Feng Shui advises on the ideal location and orientation
which has shaped the spirit of the Chinese people and their of buildings, as well as the relationship between people,
worldview (Xiaoguang, 2012). As the spiritual foundation nature, and fate. It discourages human interference with
of China for over 2000 years, Confucianism is considered
to be deeply embedded in traditional Chinese architecture, the natural environment and encourages alignment with
sometimes referred to as “Confucian architecture.” The regional conditions, resulting in distinctive architectural
values of Confucianism, particularly Li (ritual) and Ren and city planning practices. The basic principles of Feng
(benevolence), predominate traditional Chinese architecture. Shui include the triad of heaven, earth, and humans, and
Li determines social rank and construction, while Ren reflects a foundational concept is the concept of Qi, a life force
the ethical conduct of individuals. This combination of social regulated by natural elements such as wind and water
power and ethical standards is expressed in architectural (Guo, 2010).
styles and spatial organization, helping to maintain social These principles of positioning are applied in the
order and stability (Xu, 2013). Architectural traditions rooted construction of capital cities and other important
in these ritual laws are evident in palaces, temples, tombs, buildings, where the concepts of Yin, Yang, and the Five
and other structures with distinctive forms, spaces, colors, Elements are rigorously followed. This practice aims to
and decorations that reflect the social hierarchy (Qin, 2006). create cosmological harmony between art and nature, as
seen in architectural designs based on the concept of Qi
3.3.2. Daoist thought
Yun (the flow of changes in life) from the Five Elements
Another major influence on traditional Chinese culture theory (Li, 2006).
is Daoism, associated with the teachings of Laozi and
Zhuangzi. Daoism seeks to define nature, society, and 3.4.2. Numbers
humanity through the concept of Dao, aiming to achieve In Feng Shui, numbers represent ways and means, strategies
harmony among these three elements. Daoism emphasizes and approaches, principles, and numerology (Matthews,
the balance between nature and the highest value, known 2019). Numbers denote feelings and thoughts and even
as Dao, which is reflected in the practice of employing local enhance beauty where relationships among humans,
conditions and materials in construction. This philosophy architecture, and nature are formed. The Book of Changes
focuses on maintaining harmony between human beings and numerology connect odd numbers to Yang (Huang,
and their environments (Han, 2006). 2000), which stands for heaven and is associated with
Daoism values human life holistically and advocates favorable outcomes, while even numbers represent Yin,
choosing a favorable Feng Shui environment to promote which stands for earth and is often used to denote negative
longevity and spiritual elevation. This belief influences results. This division further emphasizes the overall unity
the rational use and conservation of natural resources and symmetry attained through the proper choice and use
in traditional Chinese architecture, reflecting an of numbers. The main buildings of the former dynasty use
understanding of the harmonious interaction between multiples of three and nine as indicators of Yang, while
humans and the environments in China (Han, 2006). the inner court employs numbers like six as indicators of
Yin. This numerical arrangement evokes the harmony and
3.4. Manifestations of traditional Chinese unity of heaven and earth (Xu, 1998).
architectural culture
The compound of Qiao family in Shanxi consists of
3.4.1. Feng Shui six courtyards, representing the Six Great Shuns, where
Feng Shui, the traditional Chinese art, significantly the 8 m-long corridor symbolizes stability and wealth. For
influences architectural character by balancing elements instance, the quadrangle courtyard of the northern residence

Volume 6 Issue 4 (2024) 5 https://doi.org/10.36922/jcau.4189