“礼”与“情”：明代女性在困厄之际的抉择

发布时间：2018-05-01 04:40

本文选题：礼 + 情　；参考：《华中师范大学》2008年博士论文

【摘要】：明初统治者十分关注女性的教化:组织编纂、刊刻女教书籍,利用地方信仰推广女德,借助宗族力量强化节烈意识,从而使得贞节观念深入人心。但中后期社会发生巨大变化,女性自我意识觉醒,新兴“才女”群体表现出一定的独立自主性。与此同时,“淫欲”、“逐利”之风恶化女性生存环境,官员豪强公然夺妻霸女,亲人为钱财逼女改嫁或毁婚,女性从事色情业数量激增。明代贞节观念和情欲淫风共存,在不同地区影响力大小各异:淫风盛行的地区贞节观念相对淡薄,理学发达的地区贞节观占主导地位,边地少数民族地区较少受贞节观念影响。女性在困厄之际进行的抉择最能体现她们受官方教化与社会思潮影响的程度。女性困厄的类型可分为常态和非常态两种。常态下,室女和妇人遭遇“困厄”的类型、体现的核心品质有所区别:室女受血缘亲情影响深。她们在亲人深陷险境时,全力救亲;至亲离世后,或殉死,或终身不嫁养弟抚孤;父兄毁婚时,或以死抗争,或守贞不嫁,或无奈改字。妇人受丈夫影响最深。她们夫亡后,或殉死,或守节终身,或养姑育子;丈夫在世时,主要受亲人、外界歹人和天灾影响,为维护、捍卫“贞节”而死。非常态环境下,女性面对“寇贼”威胁,或舍己救亲,贞孝两全;或宁死不屈,与家人同死;或忍辱从贼,保全家人;或忠君报国,为国死烈……展示出英勇刚毅的一面。女性在困厄之际进行抉择时,主要受三大因素影响: 朝廷和官员引导女性守贞殉烈。朝廷树立女性典范,制定旌表章程,建立救济体系,增加嫠妇从业机会,鼓励女性追求道德价值。地方官员妙用学堂和听讼教育女性,支持寡妇守志,禁淫祠、禁女性外出、禁溺女婴,建贞烈祠,保奏旌表,改造戏曲小说,利用一切可资利用的资源、渠道推广教化,将贞节礼法观念深入基层社会。文人及其作品引导女性循礼重情。他们有别于官方正统教化的贞烈模式,呈现多元化色彩:既宣扬节孝观念,要求女性遵循礼法观念,又鼓吹“情欲观”,注重人欲、情感的满足。主张“以理节情”,“以情制礼”。“情欲”之风给贞节观念日趋严格的社会带来巨大冲击,才女、富家女突破礼法约束,大胆追求个人幸福;年轻寡妇改嫁也被人理解,“再醮”较为普遍。乡约、宗族等地方秩序直接对女性发挥作用。地方精英通过旌善亭、乡约、奖惩簿、家法族规等约束民众,倡导贞节观念,救济守贞女性。节妇、烈妇、义门、世家女性具有强烈的认同感,为维护家族荣誉纷纷选择守贞死烈。而家人的态度对困厄之际的女性具有很大作用,恰当的安慰可以帮助她们放弃殉死念头,平稳度过危险期,而不恰当的态度或方式则加速其死亡进程。通过数万女性实践可以发现。传统社会文化对女性困厄之际的抉择有一套基本准则:妇女若无子、年少、无舅姑可依、舅姑有子奉养,理应殉夫而死;若姑在、有子、有家业,则应当守节。女性是否遵循社会通行准则,有无“经”“权”之变,与其有无子嗣、年龄大小和承受挫折能力强弱程度密切相关。评价女性的抉择,应辨证看待:一方面,女性压抑个体情欲,以男性意愿为指导,持节终身,忍苦成家,实际上是贞节观念的牺牲品,是男权本位主义观念奴化的结果;另一方面,女性在纵欲逐利风气盛行、廉耻丧尽的社会,超越人性自私本性,无私牺牲奉献,不求回报,这种精神不仅是贞节观念作用的结果,更是自身对道德的追求,是“义”的体现,其生其死都令人钦佩。人们在记录、书写女性的抉择时,片面夸大她们的贞烈事迹,“天地正义仪见妇女”,“男降女不降”等观点盛行一时。透过文本的贞烈化书写,可以看到女性事迹背后隐含的深意:有识之士借女性的积极有为抨击统治集团,控诉误国亡国之罪;爱国文人借女性的忠贞激励男性发愤;明遗民借女性事迹抒忠贞不贰之情;清统治者亦借此强化“明亡于寇,非亡于清”的观念,巩固统治。不同阶层根据自己的立场记述、书写女性历史,从而造成女性文本与现实的差异。
[Abstract]:In the early Ming Dynasty, the rulers of the Ming Dynasty paid great attention to the education of women: organization and compilation, publication of women's books, the use of local beliefs to popularize women's virtues, and the strengthening of the consciousness of chastity with the power of the patriarchal clan, which made the idea of chastity deeply rooted in the hearts of the people. But in the middle and late period, the society had undergone tremendous changes, the awakening of women's self consciousness, and the emergence of a new "talented woman" group to a certain degree of independence. At the same time, "lust" and "profit" in the wind worsen the living environment of women, the official tyrant and bully women, the relatives for money to remarry or destroy marriage, the number of women engaged in pornography is increasing. The concept of chastity in the Ming Dynasty and the coexistence of lust and lust in different regions are different in different areas: the concept of chastity prevailing in the region is relatively weak, The chastity concept is dominant in the developed areas, while the minority areas in the border areas are less affected by chastity.
Women's choices at the time of hardship can most reflect the extent to which they are influenced by official education and social thought. The type of women's hardship can be divided into two kinds of normal and very normal. Under normal conditions, the virginity and the woman are in a "poor" type, and the core qualities are different: the virginity is deeply affected by the blood relationship. They are in deep danger in their relatives. At the time of the world, it is the best to save the relatives, or after the death of the most relatives, or the death of the death, or the life of a man who is not married to a brother. When his father and his brother destroy their marriage, they fight or keep their chastity, or change their words. The women are most affected by their husbands. After their husbands die, they die, or they live for life, or have a guning child; when their husbands are alive, they are mainly affected by relatives, outlaws and natural disasters, and defended and defended. Guard "chastity" and die. In a very normal environment, women face the threat of "robber", or to save their relatives, chastity and filial piety, or die unyielding, die with their family, or humiliate from the thief, save the family, or loyal to the country, for the country dead strong. Show heroic and resolute side.
When women make decisions in times of distress, they are mainly affected by three factors:
The court and officials lead women to chastity martyr. The court set up a model of women, set up a statute, set up a remedies system, set up a relief system, increase the opportunities for women to work, and encourage women to pursue moral values. The local officials use school and listen to women to educate women, support widows to keep their minds, ban the ancestral shrines, do not drown female babies, build chastity ancestral shrines, preserve the bankings and transform the drama. In the song novels, we should use all available resources and channels to promote enlightenment, and we should deepen the concept of chastity and ritual in grass-roots society.
The literati and their works guide the women to follow the courtesy. They are different from the official orthodox model of virginity. They present a variety of colors: not only to publicize the concept of filial piety, but also to follow the concept of the law of rites, and to advocate the "sense of desire", to pay attention to human desires and to satisfy the emotions. The increasingly strict society has brought great impact. Talented women, rich women break through the law of rites and pursue personal happiness. Young widows remarry are also understood. "Again" is more common.
The local order, such as the local order, the clan and other local order, exerts a direct effect on the women. The local elite constrains the people through the Banjing Pavilion, the local contract, the reward and punishment book, the family law, and so on, advocates the chastity concept, and relieves the chastity women. The women, the woman, the righteous gate, the family women have a strong sense of identity, and they choose to keep their chastity and death for the maintenance of the family honor. Women on the occasion have a great effect. Proper comfort can help them to abandon the idea of martyrdom and spend a stable period of danger, while inappropriate attitudes or ways accelerate the process of death.
Through the practice of tens of thousands of women, it can be found that the traditional social culture has a basic set of criteria for women's dilemma: if women have no children, young, ununununts, and unununts, they should die with their sons; and if they are, have children, and have a family business, they should be conservative. Whether it has offspring or not is closely related to the age and the ability to withstand setbacks.
To evaluate the choice of women, it should be treated dialectically: on the one hand, women oppress the individual's desire, take the male will as the guidance, hold the life for life and endure hardship, in fact, are the victims of the chastity concept and the result of the enslavement of the patriarchal standard; on the other hand, the women are in a vogue of desire for profit, and the society of incorrupt and deceitful, surpasses the selfishness nature of human nature, The spirit is not only the result of the role of chastity, but also the pursuit of morality. It is the embodiment of "righteousness", and its death is admirable.
When people record and write women's choices, they exaggerate their chastity one sidedly, "heaven and earth justice see women", "male descending women do not fall" and other views are prevalent. Through the writing of chastity writing, we can see the implied meaning behind women's deeds: the people of insight lash the ruling group by women's active aggression and accuse the country and the country. The patriotic literati encouraged the men to be indignant by the loyalty of women, and the people of the Ming Dynasty borrowed the women's deeds to express their loyalty. The Qing rulers also strengthened the idea of "dying in the invaders, not dying from the Qing", and consolidating the rule. Different classes wrote the history of women according to their own position, thus causing the difference between the female text and the reality.

【学位授予单位】：华中师范大学
【学位级别】：博士
【学位授予年份】：2008
【分类号】：K248

【引证文献】