【作者】 邱志诚；

【导师】 李华瑞；

【作者基本信息】 首都师范大学 ， 中国古代史， 2012， 博士

【摘要】 人类身体除了是一种自然存在,也是国家权力、社会意识与文化传统建构而成一种社会文化现象,因此身体的历史就不仅是体质人类学意义上的进化史,也包括身体的社会史。本文除绪论、结论外共分四章。第一章论述宋代在身体认识方面取得的进步。中国从远古就开始了对人类自身身体的认识,积至战国、秦汉时期已有相当程度之了解,从《黄帝内经》等医籍、睡虎地秦简《封诊式》等出土文献中都可看到有关记述。到了宋代,对身体的认识发展到一个新的高峰,最突出的成就一是在人体解剖实践基础上对身体生理结构产生了科学的、居于当时世界最先进水平的认识,二是在刑事检验实践中对身体损伤及尸体生物学变化的认识达到了空前水平。《区希范五脏图》、《存真图》、《洗冤集录》等作品就是宋人身体认识进步的结晶和表现,对宋以后直至晚清西方医学传入之前的中国古代生理学、医学有着重大影响。宋代在身体认识方面取得巨大进步既有朝廷重视医学发展、重视司法形成了一套完备的刑事检验制度、社会文化相对普及和文人十大夫向医学积极靠拢、雕版印刷技术发达有利于医学知识广泛传播等外部因素的作用,也是传统医学内部发展的结果。出土宋墓古尸既可印证宋代尸体生物学认识的进步,又为宋人身体形态学描述提供了个体标本。第二章论述宋代国家权力对身体的惩罚与规训。宋立国伊始沿用唐、五代法律,太祖初年修成宋代第一部法典《宋建隆重详定刑统》和第一部编敕《建隆编敕》。宋代立法律敕兼行、敕优于律。随着社会进一步发展,“律不足以周事情”,故需“敕、令、格、式随时修立”,此即两宋不断新修编敕的原因。这些法典确立起来的法律体系像一只看不见的巨灵之手调整着宋代国家与个人、个人与个人之间的关系。中国传统社会没有违法与犯罪的区别,违法即是犯罪,就会受到刑罚处罚,刑罚是国家最重要、最有力的社会关系调整手段。宋代主刑和唐代一样分为笞、杖、徒、流、死5个刑种21个刑等,但执行方式有了重大变化：笞、杖、徒、流四刑实行折杖法,死刑在决重杖处死、处斩之外增加了凌迟；附加刑方面除了承自前代的移乡、令众、安置、居住等外,增设了配、编管、羁管等刑种。这些新变革及其在宋代的演变反映了当时的社会局势,也反映出宋代国家身体规训权力技术的发展。宋人身体被它分类、被它限制或是被它伤害、被它毁灭,都体现出宋代国家权力对身体的惩罚与规训。尤其是编管、羁管的创设首次以“身体自由”作为刑罚对象,既是刑罚史上劳役刑转向自由刑的先声,更使“自由”这一个人重要权利客体第一次在历史天空上明确呈现。第三章论述教育对生徒身体规训方式在宋代发生的重大转变。先秦政教合一,礼乐之教教学内容即国家行政事务,此种教育本质上是一种实践教育、养成式教育,或者说在实践中使国子受到熏陶浸染自发养成人格,故口“长养国子”、“礼乐造十”。秦汉以后教育内容转为书本知识,礼乐教育传统本身亦成为知识对象。知识学习模式之下怎样培养十之德操?此即汉唐学校中学礼制度建立的背景及其所担负的历史任务,但象征化的、作为礼乐之教孑遗的学礼不可能解决问题,至宋代更趋于形式。同时宋代掀起了中国历史上最大规模的兴学运动,学校生徒激增。面对众多的学生,管理问题便浮出水面——这实际上是前一问题在新形势下的延续——于是“学规”应运而生,并最终在私学的影响、官方的推动和理学家热衷创办书院的助力之下普及于全国各级各类学校。宋代学规的兴起、普及标志着管理式教育的建立,此可称之曰“学规训十”。换言之,传统教育对生徒身体的规训模式在宋代发生了革命性的变化,这是宋代兴学带来的学校教育规模化、体制化发展的必然。第四章以米代特出的汉民族文身和女性缠足现象为中心论述社会和传统对身体的再塑。文身是一种源远流长的特殊文化现象,世界各个民族在不同时期皆有此俗。宋代汉民族文身与其统治区域内各少数民族文身由于处于不同的民族发展阶段而具有不同的文化内涵,是唐宋变革期身体进入审美视域后产生的一种社会现象。本章还对宋人文身及文身消除术所用药料、具体方法作了探讨；并重构了文身在宋代社会的传播过程,同时从此角度出发对宋代军队招刺及罪犯刺配起源提出了新解释。文身而外,宋人另一重要的身体再塑行为是缠足。本章通过文献与考古材料互证,指出宋式缠足与明清缠足的“小”脚不同,具有弓、纤／窄、较大的特征,并详绎了宋代缠足在时间、地域、社会阶层之间的流动谱系,指出缠足自宋迄清经历了一个由时尚经民俗、礼俗到内化为女性身体第二性征的演进过程。还进一步将文身和缠足纳入身体理论和社会性别理论视野,考察了社会、传统再塑身体的动力机制及宋代对中国社会性别关系形成史的“深描”。更多还原

【Abstract】 Human body is not only a physical being, but also a social-cultural entity shaped by a mixture of political power, social consciousness, and cultural tradition. In this context, the history of human body is not merely the evolutionary process of people’s constitutions, but the social one related to body. In addition to the introduction and conclusion, the dissertation comprises other four chapters. The first Chapter is about the development of the systematic knowledge of human body in Song Dynasty. In the remote antiquity of China, people had have basics of human body; and from the Warring States Period to Qin and Han dynasties, there were more knowledge of it. There were, in fact, a large number of records relating to the deep understanding of human body in such the excavated documents as Huangdi Nei Jing, Feng Zhen Shi in Shuihudi Qin bamboo texts, etc. In Song dynasty there were very impressive achievements in making sense of human body, the first of which was that people boasted the world-class scientific understanding of anatomical physiology; the first of which that there were excellent knowledge of physical damage and bodies biology in criminal inspection. The great works showing those achievements go as follows:Ouxifan Wu Zang Tu, Cun Zhen Tu,Xi Xuan Ji Lu, etc. These documents, which mark a major advance in the understanding of human body of Song Dynasty, exercised a crucial impact over physiology as well as medicine during the period from Song Dynasty to Later Qing Dynasty. The dramatic development of the understanding of human body, on the one hand, lies in the much attention by the government to medicine, the perfect system of criminal procedure, and widespread medical knowledge; on the other hand, resulted from the improvement in traditional medicine. The unearthed corpses of the Song dynasty tombs are a major symbol of the promotion of body biology and figure studies.The second chapter focuses on the punishment and social disciplining of human body by the political power of Song dynasty. The first criminal code, named Song Jianlong Chong Xiang Ding Xing Tong, and the first set of decrees, called Jianlong Bian Chi, were enacted in the first ruling years of the creator of Song Dynasty. Besides, the rulers of the dynasty continued to use civic and criminal issues by the former laws of Tang Dynasty and Five Dynasties and Ten King Kingdoms. The rulers of Song Dynasty, in fact, argued that, though there was, in theory, the parallel of laws and decrees, the latter practically enjoyed much more importance than the former did. With the evolution of the society of Song Dynasty, the rulers had come to think that laws were in no position to deal with all of issues, and decided to revise and re-enact decrees. Those criminal codes and decrees were so powerful and influential that the relationships of the Song Dynasty and ordinary people, and the interactions between people from all walks of life were fashioned by them. In ancient China, there was, in fact, no difference between violating laws and committing crimes; the former amounts to the latter. In a word, criminal penalty played the most significant and powerful role in ruling the country. Like Tang Dynasty’s, the main criminal punishments were divided into the five types:flogging, flogging with a heavier stick, forced labor, exile and death penalty. Besides those main criminal penalties, there was one crueler torture, according to which, the executioner put criminals to death by dismembering the body. In addition to the main criminal punishments, the rulers make full use of the additional penalties, including forced leaving the hometown, public exposure, depriving the right of migration, forced military servitude, and depriving personal liberty. Not only the changes of these ruling methods marked the then political situation of Song Dynasty, but also showed the greater impact over human body exerted by severer social disciplining. Moreover, the punishment, depriving personal liberty, whose aim was controlling "body liberty" as a target of criminal penalty, ushered in the era of focusing more on "the punishment of body".The third chapter expounds the evolutionary methods of disciplining students in Song Dynasty. During the pre-Qin days, according to the axiom of the combination of politics and religion, rites and music, which were the chief means used by feudal rulers to consolidate feudal power, also were an educational way. The nature of the education, called the formation of scholars by rites and music, was a kind of practical "bildung". Since Qin and Han, the focus of education was on book knowledge; and rites and music transformed into knowledge per se. How to shape the ethics of scholars just by book knowledge? The answer for this question is the integration of knowledge and rites and music. In addition, Song Dynasty concentrated on set up schools, with a soaring number of students. How to provide the excellent management of education also arose from the wave. Gradually, setting up rules and regulations of school enjoyed great popularity in private schools, official education, scholars, and literati. Also, those rules and regulations used to discipline would-be scholars and future known or unknown officials. The social discipline of schools was actually the historic fruit of the institutionalization of the educational ideas of Song Dynasty.The fourth chapter places emphasis on the tattoo of Han nationality and the female foot-binding movement, thereby interpret the refashion of human body by the two social phenomena. Historically speaking, no doubt tattoo has for a long time been a cultural and global phenomenon. As a social and aesthetical point of Song and Tang Dynasties, the tattoo of Han nationality was greatly different from the one of other ethnic minorities. Besides, the part analyzes the details of the tattoo of Song Dynasty, the medicine or herbal of, and the methods of, the elimination of tattoo. Apart from it, the chapter re-constructs the diffusion process of tattoo in the Song society. Meanwhile, the forced tattoo experienced by people in military servitude is taken into consideration in this chapter. In addition to putting tattoo to use to discipline subjects, the rulers of Song Dynasty making the female foot-binding to realize the same purpose. By mutual proofing of written documents and archaeological materials, the chapter points out the differentiation between the female foot-binding of Song Dynasty and that of Qing Dynasty. In fact, Song Dynasty’s were bow-shaped, slim, long bound-feet, compared with those of Qing Dynasty. Different ideas of foot-binding actually arose from different social classes, regions, and times. In other words, bound feet as folk custom had gradually transformed into a second sex character during the periods from Song to Qing. In further putting tattoo and the femal foot-binding into the perspective of body sociology and gender theory, the chapter the "thick description" in the process of social disciplining of human body.更多还原