本文以《禮記》爲研究範圍，爬梳《禮記》中以祭祀功能爲主的神聖空間，其建築的美學風格，以及由此美學風格所產生的治療意義。就《禮記》所載，周代的神聖空間主要包括祭天之泰壇、祭地之泰折、祭祖先之宗廟、一般祭祀及宣明政令的明堂，以及戶、竈、中霤、門、行等。其美學風格，一則爲身體化的對稱美；二則爲時間化的節奏美。而其審美治療的功能則爲對稱的和諧感、庇護的安全感、聖俗的一體感，以及淨化的完美感。由此神聖空間的審美治療，周代貴族階層得以整合禮壞樂崩後的價值矛盾，重新面對多元的生存環境

This essay takes "Li Ji" (Book of Rites) as the research scope as it illustrates the aesthetic style for the building of sacred space served as function of offering sacrifices to god as well as signifies the meaning of cure resulted from such aesthetic style. As what specified in "Li Ji," the sacred space in Zhou Dynasty covers tai tan to offer sacrifice to God, tai zhe to offer sacrifice to Earth, ancestral temple to offer sacrifice to ancestors, ming tang (Numinous Hall) for general worship and propagating governmental decrees, door, cooking range, central hall, gate, and well. With the aesthetic styles, one is embodiment of symmetrical beauty and the other is the embodiment of rhythmic beauty. The function of aesthetic cure signifies the symmetrical harmony, sheltering safety, secular and sacred togetherness, and purified perfection. By means of the sacred space for the aesthetic cure, the nobles in Zhou Dynasty would integrate the value contradiction upon the destruction for rules and regulations governing feudal codes to face the diversified survival environment.