先秦女性研究

【作者】 白路；

【导师】 赵伯雄；

【作者基本信息】 南开大学 ， 中国古代史， 2009， 博士

【摘要】 “妇女/社会性别学”是国际学术史上的新生事物,以社会性别视角研究历史也是从西方后现代主义哲学思潮发展而来的研究方法。“妇女/社会性别学”是20世纪80年代在国外兴起的,后来逐渐波及到国内。目前中国史学界以社会性别视角研究女性的学者还比较少。作为妇女学研究的一个重要领域——妇女/社会性别史的研究,至今还很零散、薄弱。妇女史学者杜芳琴教授将社会性别理论引入中国先秦妇女史的研究领域,开辟了先秦妇女研究的新方法、新视角。本文是运用杜芳琴教授的研究方法,在她的系列研究成果基础之上,对先秦妇女研究的进一步延伸。本课题的主要思路,是从社会性别视角,研究先秦女性的历史状况、先秦社会性别制度的建构过程以及先秦文化中的社会性别观念。本文的主要内容共分为五章:第一章是引言。介绍了本文的选题意义和研究价值;简要叙述了妇女/社会性别学、妇女/社会性别史兴起的国际国内学术背景、研究现状以及相关的研究成果;阐释了本文涉及的基本概念和理论分析框架。第二章分析了华夏族父系时代的性别格局、华夏族社会性别制度的发展演变以及夏商女性的历史境遇。从考古材料、古史传说以及文献资料来推测,母系氏族社会的生存状态是以母系为中心而展开各方面的生产生活等活动的。母系氏族社会的性别关系(或状态),是围绕母系为生活中心、世系传承以母系为轴心的男女两性有合作有分工的社会性别格局。考古学界一般认为,黄河中下游大汶口文化中后期才确立了父权制。父系氏族社会的性别关系(或状态)是世系传承转变为以父系为轴心,男性逐步走上社会历史前台,逐步取代女性的权力中心地位,女性则逐步退让到从属地位的演变转化的动态过程之中。从诸多关于夏代的传说,推测夏代社会的性别格局,是以父权占主流地位,母系家族仍具有非常强大的制衡力量的状态,两种势力交错并叠。这从少康中兴的传说,还有夏王朝权力争夺交替时“夺权因室”的故事,都可以看出女性在当时社会政治生活中的重要作用。商代是高度发展的父系制社会,因为它的亲属系统已经完备,对同辈的诸父、母、子分辨明晰,婚姻实行男婚女嫁,祭祀先公先王先妣的活动井然有序,王位的继承父子相承、兄弟相及交互进行,已构成一种父系传统的继承、祭祀、婚姻、亲属等制度。尽管如此,商代女性仍然在社会生活中发挥着非常重要的作用,在公共领域的参与程度也比较广泛,许多贵族妇女在公、私两个领域都受到敬重。这说明,在商代高度发展的父系制社会里,远古社会的流风余韵还渗透在现实社会之中,女性仍然存有母系氏族社会之遗风。推测商末是嫡庶制度的初始时期,也是宗法制度酝酿、积累、萌发的重要时期。第三章是研究父权制社会性别制度下周代女性之历史状况。周代宗法制度和周礼的确立和完备,标志着父权制社会性别制度的全面确立。宗法制度不仅是西周春秋间贵族的组织制度,而且是和政权机构密切结合着的。它不仅制定了贵族的组织关系,还由此确立了政治的组织关系,确定了各级男性族长的统治权力和相互关系。宗法制度所包含的六项主要内容中,均以排斥女性为主要特征。例如宗庙制度是以男性祖先为主的祭祀制度,族墓制度是以男性族长为中心的埋葬制度,而姓氏名字制度体现了“姓以别婚姻,氏以别贵贱”的男权社会特征,族外婚和贵族的等级内婚制保障了本族男性贵族的利益,继而又网络其他邦国成为自己的姻亲。同时,嫡长子继承制保障了男系传承的永久不变,族长主管制限定了以家族为单位的群体中男性族长的绝对权威。以周代的系列典章制度——周礼为基本内容的父权制社会性别制度,是维系周代社会政治制度、家国体系、两性分工合作等方面有效运转的基本精神和主要法典。周代父权制的构成,可以围绕“周礼”而解读。周礼的基本精神,按照王国维的研究加以补充,可以概括为四项基本原则:尊尊、亲亲、贤贤、男女有别,以及四种主要制度:继嗣上的立嫡制、庙数之制、婚姻制度和性别分工制度。这四项原则和四种制度是有机交织在一起的。随着周代父权制社会性别制度的全面确立,女性逐渐从社会公共领域退却,直至完全丧失了公共领域的话语权。这从宗法制度、周礼的规定、女性在祭祀中的地位、婚姻状况、丧服制度、贽见礼等方面都可以得到印证。周代男性逐步成为创造历史的英雄主角,而女性则逐渐沦为,历史的陪衬角色和沉默看客。第四章是关于先秦文化中的社会性别观念。父(男)权制社会性别制度和观念的传播,主要是通过儒家文化来教化人心、移风易俗的。如《周易》中的乾坤定位,奠定了父(男)权制社会性别制度的哲学基础。“牝鸡之晨”、“妇无公事”的说教,直接把两性的自然分工比附为社会分工,以期达到排斥女性在公共领域话语权的目的。另外,周人的审美取向,特别是儒家的审美思想,对女性的性别角色的塑造起了潜移默化的作用。而道家的文化观念中并不歧视女性,但是终究没有成为占统治地位的主流意识形态,它充其量缓解了先秦女性对自身性别角色的焦虑,却并不能改变先秦女性的根本命运。第五章是结语。总结各章的主要观点,对全文进行一个整体的回顾和归纳、总结,并对相关未尽事宜进行说明。更多还原

【Abstract】 In this brief paper, I will attempt to fill the apparent void in methodical treatments by lookin,I will consider plural language only insofar as it sheds direct light on singular and collective usage.Women constitute a distinct social group, and the character of that group, long neglected by historians, has nothing to do with feminine "nature." "Gender" is the term now widely used to refer to those ways in which a culture reformulates what begins as a fact of nature. The biological sexes are redefined, represented, valued, and channeled into different roles in various culturally dependent ways.We begin our introduction to this book by providing a brief account of the development of gender studies, before going on to make some general remarks about the key concepts themselves and how readers might make best use of them.This paper addresses that question via a philological (inductive) approach, taking the biblical corpus as a whole and distilling the rules of its linguistic system according.Women/social gender studies has a relatively short history which originated in 1980s from the West and spread to China thereafter. Its emergence can be traced back to the Western Postmodernism Philosophy. At present, very few historians in China approaches women studies from the perspective of social genders. Women/social gender studies in China till now is still rather sporadic and fledgling . Prof. Du Fangqin brought the theory of social gender into the research of the woman’s history of Pre-Qin which provides new perspectives. This paper employes methodology initiated by Prof. Du in its examination of the woman history of Pre-Qin era.This paper attempts to shed lights on the women’s history, construction of social gender system before Qin Dynasty, as well as the gender norms in the Pre-Qin culture. The paper consists of five chapters as below:Chapter one is forword. The author discusses the significance of and academic value of the topic. It moves on to provide an overview of the background and history of the woman/social gender studies, status quo and existing theories. Besides, the author also explains the basic concepts involved in this paper and the structure.In chapter two deals with the social gender norms of Hua Xia era, evolution of Hua Xia’s gender system and the woman’s living condition in Xia, Shang Dynasty.On the basis of the archaeological data, ancient tales and the references, we can find that in the matrilineal society, social life and production is centred around women. Matrilineal social norms dominate gender system.Most of the archaeologists believe that the patriarchy was not adopted until the metaphase and anaphase of Da Wen Kou culture in the middle and lower reaches of Yellow River. The relation between the two genders began to transform into a male dominated gender system in which man is the center of the society while woman taking on a more submissive role.According to many tales about Xia Dynasty, we can conjecture the genderstructure of that time--patriarchy is the dominant norm and matrilineal culturestill wields the great influence. Both of them intertwines and coexists which can be displayed from the tale story of "Shao Kang Zhong Xing" and "Duo Quan Yin Shi" of Xia.Shang Dynasty is a highly developed patrilineal society, because it has complete relatives system and the role of father, mother and child is clearly identified. People maintain the practice of marriage and worshipping for forefathers, besides, the kingship was succeeded by son or brother. So we can find that the system of patrilineal tradition succeeding, sacrificial offering, marriage and relatives has been established. Women who lived in Shang dynasty still played important roles in the social lives. They joined the public affairs frequently. Many noble women were respected in both public and private settings. All of these proved that in the highly developed patrilineal society of Shang, the relique of matrilineal clan still existed.The author conjecture that the end of Shang was the beginning of Di Shu system and it was also the important period of the brew, accumulation and germination of the clan system.In the third chapter, the author studies women’s historical situation under the social gender system based on the patriarchy. The establishment and maturity of Zhou’s clan system and Zhou’s etiquette (Zhou Li) are the symbols of completely setting up of the patriarchy social gender system. Clan system not only belonged to the nobles in Xi Zhou and Chun Qiu, but also be combined with regime organizations. It instituted the organizational connections of both nobles and politics. At meanwhile, it ordained the relatives among male Shaikhs of different ranks and their political rights. The six contents included in the clan system all had the characters that excluded women. For example, in the clan sacrifice system, people mainly do the sacrifice offering for the male ancestors; clan tomb system was enclosed the centre of male leaders; the name system showed that the character ofpatriarchy society--people used family name to distinguish the marriage andused surname to distinguish gentle and simple; getting marry with women from other clan and the marriage in the inside of the clan ensured the benefits of native men, and at the same time, they could also make other clans become the relatives-in-low; the trueborn first son succeed the regality could guarantee agnation succeeding; directing by Shaikh limited the absolute standard of the male leaders.The patriarchy social gender system is based on the regulation of Zhou --Zhou Li was the basic gist and main code which kept Zhou’s social system, institutional system and division of labour of the two genders work efficiently. The composing of patriarchy in Zhou can be explained surround "Zhou Li". The basic gist of Zhou Li can be supplemented and generalized as four principles according to the research ofWang Guowei--respect the elders, maintain family rituals, give prominence tothe wise and distinguish the men and women--eldest son succession, system of clan sacrifice, system of marriage and system of labour division between man and woman . These four principles and four systems were combined together.As the patriarchy social gender system matured, women dropped out from the public field step by step until they lose the rights of speaking out themselves totally. This point could be proved from the clan system, regularly of Zhou Li, women’s position in the sacrifice actions, marriage situation, the system of livery and the etiquettes. Man in Zhou became the heroically main role gradually, while woman became the inferior and silent witness. Chapter four discusses the social gender concept in Pre-Qin era. Patriarchy social gender system and the spreading of the ideas were mainly depended on the moralizing of the Confucian Culture and changing existing habits and customs. For example, the Qin Kun Ding Wei of <Zhou Yi> settled the philosophical base; " women keep away from the official businesses" made the natural labour division of the two genders become the social one and through this, men achieved the purpose that excluding women from the public fields. Furthermore, the taste tropism, especially, the aesthetic thoughts had the latent effects on building woman’s role. Dao Culture didn’t discriminate against women, however it didn’t become the mainstream at last (at most, it alleviated the worriment about their own gender role, but it could not change women’s fortune fundamentally in Pre-Qin ) .The fifth chapter is the conclusion. The author sums up the key points of the paper and summarizes the highlights of the whole paper. Moreover, the author supplements more explanation which is aimed to allow readers to better understand the purpose of the paper.更多还原