清末女性才德观研究

【作者】 刘丽娟；

【导师】 戴鞍钢；

【作者基本信息】 复旦大学 ， 中国近现代史， 2009， 博士

【摘要】 有关晚清女性史的研究，在以往“五四”妇女史观的整体架构之下，曾经涌现出诸多值得尊敬的学术成果及资料集，对于丰富和推动近代女性史的研究具有重要的意义与价值。不过，一个不可否认的事实是，在“五四”妇女史观的视角之下，有关晚清女性丰富、生动、充满机遇与困境的历史总是被叙述成为一部由一个个以女性为动员对象的运动，如戒缠足、兴女学、倡女权所串联而成的线性解放史。性别价值总是表现为一种现代性的叙述，体现着具有一定西化价值观的，与工业化、民主化议程联系在一起的话语，并常常与中国式的“革命”道路联接在一起，成为中国现代化进程或革命进程的标志性符号之一。本文无意去做改写“五四”妇女史观的工作，而是希望以一种去“五四”妇女史观的视角，发掘隐藏在“妇女解放运动”史背后真实而生动的历史主题，从“社会——文化史”的视角揭示清末(其中主要是1897—1907年)性别文化建构中的诸多面向。论文着重阐述的问题是：①清末主导性别话语权的几种性别论述分别是什么?②清末性别文化建构中的权力关系以及观念建构与社会现实的互动。论文的基本观点如下：一、清末主导性别话语权的几种性别论述分别是：以西教士林乐知为代表的“西洋才智”加“基督教道德”的女性角色导向；以日本教育家下田歌子为代表的“东洋女德”为主、“西洋才智”为辅的“贤母良妻主义”的女子教育理念；维新派梁启超倡导的开“女智”、新“女德”；革命派金一鼓吹的开发“女才”、变革“女德”；政府“启发知识”与“保存礼教”两不相妨；民间舆论从反对“西洋才智”与“革命道德”、重申礼教立场到认同开发“女才”，强调注重德育。二、性别文化建构的实质是权力关系的运作。首先，从性别权力关系的角度，清末以男性精英为主导的性别文化建构与传统士大夫的“正女”、“训女”并无本质的区别，其主要目标皆在于维护和强化男权。其次，性别文化建构作为“符号权力”竞争的工具，具有政治性。清末各派势力参与性别文化建构的初衷，几乎无一真正为“解放”女性，而是有着各自关于体制改革、国族革命、现代化等方面的政治诉求，性别表达也是源自其政治立场，与其政治主张一道交织、互构成为符合其政治利益的符号系统，以竞争各自对于社会的符号统治权。特别随着社会对于女性问题的关注，性别问题作为一种公共话语资源可以令建构者在社会文化权力的竞逐场中增加符号资本，改变其在权力关系互动中的相对位置。三、社会观念总是一定生产方式、生活方式的反映。清末各派势力对于传统性别观念的解构与重塑，自然与国族危机的刺激之下、举国思变的政治趋向有关，但同时也是根植于上海社会风气开化发展的自然脉络；而各派竞争性的理论建构和实践推动，又反过来加速风气开化的速度及幅度，进一步促进传统性别观念的崩解。更多还原

【Abstract】 Many honorable academic achievements and collections on women history inlate Qing Dynasty have come forth under the guidance of the traditional“May 4th”view of woman history,which are very valuable and significative.However,an undeniable fact is that from the perspective of“May 4th”view ofwoman history,the rich,vivid women history full of opportunities and difficulties inlate Qing Dynasty has always been naratived as a a linear liberation history thatconsists of one after another movement in order to mobilize woman,such asabstaining footbinding,establishing women schools and promoting women’s right.Gender value often presents the narration of modernity and westernized values,andhas relation with industrialization and democratization agenda.Moreover,it is oftenrelated with Chinese-style revolution,being as a symbol of the Chinesemodernization or revolution.This dissertation does not intend to rewrite the“May 4th”view of womanhistory,but to investigate the real and vivid history theme hiding in the movements ofwomen liberation from the perspective of“May 4th”view of woman history.Manyaspects of gender culture in late Qing Dynasty (mainly from 1897 to 1907)arerevealed from the view of society-culture history.This dissertation mainly focuses onthe following problems:①The several statements of gender discourse in late QingDynasty.②power relationship in the construction of gender culture in late QingDynasty and the interaction between conception construction and society reality.The basic viewpoints of this dissertation are as follows:1.The several statements leading gender discourse authority in late QingDynasty are as follows:the western missionary Lin Yuezhi’s female role viewcharacterized by western ability and wisdom and Christianism morality;The Japaneseeducator Utako Shimoda’s female education idea of Gentle Wives and Kind Mothers’Doctrine,relying mainly on eastern womanly virtue while Christianism moralitysubsidiary;the reformist Liang Qichao’s developing womanly wisdom and newwomanly virtue;revolutionary Jin Yi advocated exploiting womanly talents andchanging womanly virtue;Government’s illumination of knowledge and keepingfeudal ethical rules;Folk consensus were against western ability and wisdom,reaffirmed the position of feudal ethical rules,recognized exploiting womanly talentsand emphasized on virtue. 2.The essence of gender culture construction was an operation of power relations.Firstly,from the perspective of gender power relations,the gender cultureconstruction advocated by male elites in late Qing Dynasty is the same as thetraditional“正女”and“训女”advocated by scholar-bureaucrat,and its main aim is tomaintain and consolidate man’ authority.Secondly,as a tool of symbol power competition,gender culture construction ispolitical.The original intention of different groups participating in gender cultureconstruction is not to liberate women,but to meet to their private political needs.Their gender expressions are also behalf on their political position.Their genderexpressions along with their political opinion become symbol systems representingtheir political interests respectively to compete for symbol dominion over society.Especially with the concem for female problem in society,the problem of gender as apublic discourse resource may increase constructor’s symbolic power in thecompetition of social culture right and change their relative positions.3.The social conception always reflects on the mode of production and life style.Different groups in late Qing Dynasty deconstructing and rebuilding the genderconcept were naturally related with the political tendency of thinking change all overthe nation under the stimulation of national crisis,and were also based on thedevelopment of shanghai social customs.The competitive theory constructions andpractices accelerated the civilization of social customs,and promoted to destroytraditional gender concept further.更多还原