【作者】 岳齐琼；

【导师】 卿希泰；

【作者基本信息】 四川大学 ， 宗教学， 2007， 博士

【摘要】 本论文是在宗教学与女性学交叉研究的基础上进行的。论文把部分早期道教的重要经典以及其他相关资料置于汉唐社会大背景下，从社会性别的视角(女性的视角)去审视和解读已有的资料并对相关史料进行综合分析，将女性还原到当时的社会性别制度中，将道教女性与当时的社会历史状况相结合，去发掘历史上被漠视、被埋没了的女性的宗教活动及其宗教经验。通过对汉魏晋南北朝隋唐时期的道教修炼方式的演变与道教女性观的变化之间的相关性的考察，对这一时期道教修炼方式演变发生的原因、演变的方式进行了分析，探讨了由汉至唐期间女修制度的逐步形成过程以及各个历史时期修道女性的修炼特点。汉魏晋南北朝隋唐道教修炼方式的演变是本文研究的重点。笔者首先考察了东汉末道教初创时期在道教流行区域全民信道的状况，分析当时女性参与道教的宗教活动和社会活动的情况。并由此出发，考察了当时女性参与道教过度仪式的情况以及该仪式所反映的该时期道教的女性观。对魏晋南北朝时期道教双修的考察则侧重于道教双修方式的演变，以及由于官方意识形态的变化而导致的主流女性观念的变化以及社会两性地位的变化。隋唐时期道教女修制度的完善使唐代女子清修和住观修行的情况大量出现，本文主要探讨了这一时期女性修道情况不同于前朝的新特点。道教修炼方式由双修向清修方向的演变过程中，女性退出了双修而转向清修，并在唐代形成了相当完善的女修制度。女性在退出双修的同时，也退出了原本就分量有限的社会与宗教中的组织或领导工作。这种状况使修道女性的地位更加边缘化，她们只能在社会性别制度框架中扮演的社会角色和修道女性的宗教角色这种双重身份的夹缝中生存。道教修炼方式的转变使道教的女性观随之发生变化。女性从男性修炼者的宗教导师和修炼伙伴变成了他们修炼成仙的障碍。道教对女性的崇拜已不存在于现实之中，而是残存于其想象的世界、神话的世界当中。通过对由汉至唐这一漫长历史时期的修道女性的考察，勾勒出汉魏晋南北朝隋唐时期道教与女性之间的互动关系，揭示出道教修炼方式的演变与道教女性观的变化、与修道女性地位的变化、与主流社会性别观念的变化之间呈现出的相关性和互动性特征。研究表明，道教女性观最显著的特征就是其矛盾性和复杂性。道教修炼方术的演变过程正是道教女性观念复杂性和矛盾性的一种集中体现。较之其他宗教而言，道教对于女性的这种矛盾心理使道教在对待女性方面，体现出更加宽容的情怀。较之女性在其他组织(如家庭或其他社会组织)中所处的境遇而言，女性在道教内享有相对较高的地位。通过上述分析，我们可以说：在道教里，妇女不再是“添加”的成分，而是中国道教的有机组成部分。修道女性和男性一起共同传承和发展了中国的道教，虽然女性为此付出了巨大的代价。更多还原

【Abstract】 This is an interdisciplinary study conducted between religion and gender studies. From the perspective of social gender, the author tries to study, to understand, and to analyze synthetically some main early Daoist classics and other relevant materials together with the social background at the time. Based on the social gender system, she tries to discover the women’s ignored or concealed religious activities and experiences in history by connecting the women believing in and practicing Daoism and the social conditions at the time. By investigating the relevant transformation of the Daoist practices and diversification of the Daoist views on women, the author analyzes the causes and directions of these changes, discusses the characteristics of the women’s Daoist cultivations between the Han and Tang dynasties.The change of the Daoist cultivation in this long historical period is the focus of the author. She reviews the popularization of Daoism in the areas influenced by early Daoism (between the end of the Eastern Han and the beginning of the Wei and Jin period ) and introduces the women’s participation in social as well as Daoist activities in that period. Based on it, the author explains the ritual for passing at the time and analyzed Daoist views on women reflected in it.The observation on the Daoism ambisextrous Integrated Cultivation in the Wei, Jin and Southern-Northern dynasties focuses on the transformation of the means of cultivation-from ambisextrous integrated cultivation to mono-sexual cultivation, the diversification of authoritative and orthodox views on women caused by the change of official ideology, and the shift of positions between man and woman.In the course of cultivation shift, women developed the quite mature system of mono-sexual cultivation in the Tang dynasty while women retreated from social work or work of the Daoist hierophant. Under such circumstances, women have to survive on the fringe of the society between their social roles as a daughter, a wife, or a mother in the social gender system and the religious role as a Daoist believer.Daoist views on women have changed with the changes of Daoist cultivation techniques. Women have become the obstacles of men’s cultivation and refinement and attainment of immortality from the religious masters or hierophants. Daoism’s worship for women has fade away from reality and existed in the imaginary and mythological world of Daoism.Such analysis on women practicing Daoism in such a long period of time unfolds the interacted relationship between Daoism and women in this period and the complexity and contradiction of Daoist views on women. It exposes as well the pertinence between the transformation of Daoist cultivation techniques and the changes of Daoist views on women, of the positions of Daoist women, and of the social views on women.The process of the transformation of Daoist cultivation techniques does reveal the complexity and contradiction of Daoist views on women. Compared with other religions or social organizations in the world, the conflicted psychology of Daoism for women contributes to the fact that Daoism treats women with lenience and women take relatively higher position in Daoism than in other societies. Therefore, we may say that women are part of Chinese Daoism rather than anything appended. Women and men practicing Daoism transmit and develop Chinese Daoism together in spite of the fact that women have paid so much for it.更多还原