《山海经》神权空间认知新范式——第33篇:人神分野视域下《山海经》三大核心空间格局与《海经》认知趋同新证

本文是《山海经》神权空间认知新范式系列研究的第33篇。自晋代郭璞注《山海经》以来,两千余年的学术研究始终困于「单中心中原论」「地理实录论」「神话志怪论」三大固化框架。本文以原创性的「人神分野」为唯一刚性解读准则,以「隐神-显神」二元神权理论为底层框架,结合文本细读、古文字训诂、史前考古遗存三重互证,首次重构《山海经》「西北神权本源核心-巴蜀神权人居核心-中原世俗治理核心」的三大核心空间格局,明确区分「神权国家统摄下的人居空间」与「真正世俗治理空间」的本质边界,相关短里基准(1短里=74.8125米)与300基数序列已通过陶寺、三星堆等五大龙山时代核心遗址的神权建筑间距实证。研究表明,《海经》并非零散的异域志怪叙事,而是三大核心空间秩序观完全固化后的认知趋同产物:《海内经》是巴蜀神权人居核心与中原世俗治理核心的双中心叠加书写,《海外经》则是以西北神权本源核心为主体的边缘域外叙事,其神系趋同简化、边缘族群他者化的文本特征,正是上古统一文明秩序观形成的直接文本投射。本文的研究突破了既往研究的碎片化困境与单中心桎梏,为《山海经》全本解读、华夏早期神权文明与国家形态研究提供了全新的、可验证的学术范式。 This paper is the 33nd in the series “A New Paradigm of Theocratic Spatial Cognition in The Classic of Mountains and Seas.” Since Guo Pu’s commentary in the Jin Dynasty, research on the Classic of Mountains and Seas has been trapped in three rigid frameworks: “single-center Central Plains theory,” “geographical realism,” and “mythological narrative.” Using the original principle of “Human-God Division” as the sole rigid interpretive criterion, and the “Dual Theocracy” (Hidden Gods – Manifest Gods) as the theoretical framework, combined with close textual reading, paleographical exegesis, and prehistoric archaeological remains, this paper reconstructs for the first time the three core spatial patterns of the Classic: the northwestern theocratic source core, the Bashu theocratic residential core, and the Central Plains secular governance core. It clearly distinguishes between “human space under theocratic control” and “truly secular governance space.” The Short Li baseline (1 Short Li = 74.8125 m) and the 300-base numerical sequence have been empirically verified through the theocratic architectural spacing of five core Longshan-period sites (Taosi, Sanxingdui, Baodun, Liangzhu, Shimao). The study shows that the Seas Classics are not scattered exotic narratives but products of cognitive convergence after the full solidification of the three-core spatial order: the Inner Seas Classic is a dual-center overlay of the Bashu theocratic residential core and the Central Plains secular governance core, while the Outer Seas Classic is a peripheral extra-territorial narrative centered on the northwestern theocratic source core. The simplification of the pantheon and the systematic othering of marginal ethnic groups are direct textual projections of the formation of a unified ancient Chinese civilizational order. This paper breaks through the fragmentation and single-center constraints of previous research, providing a new, verifiable academic paradigm for the interpretation of the entire Classic of Mountains and Seas and for the study of early Chinese theocratic civilization and state formation.