本文選題：清代 + 安徽　； 參考：《湘潭大學(xué)》2011年碩士論文

【摘要】：中國(guó)自古就是一個(gè)宗法思想濃厚的國(guó)家,其宗法制度自周代就臻于完善,而宗法制度的根本即是嫡長(zhǎng)子繼承制�！抖Y記·大傳》云:“別子為祖,繼別為宗,繼禰者為小宗�！毕惹刂聊媳背瘯r(shí)期,只有貴族才有宗法,這一時(shí)期伴隨宗法制度出現(xiàn)的即宗廟的發(fā)展。《禮記·王制》記載:“天子七廟,三昭三穆,與太祖之廟而七。大夫三廟,一昭一穆,與太祖之廟而三。士一廟,庶人祭于寢�！� 此時(shí)的宗廟也可以說是宗祠,其目的是為了祭祀,但同時(shí)也是等級(jí)和身份的象征。唐代以后,隨著門閥地主的逐漸消失,庶族地主和農(nóng)民的地位得以提高,宗法制度也逐漸在平民階層普及。隨著宗法制度在民間的普及,譜牒和與之相伴的家族法規(guī)應(yīng)運(yùn)而生。 安徽家族法在清代時(shí)發(fā)展達(dá)到了一個(gè)空前的高度,其內(nèi)容之豐富,涉及面之廣都是前代所不及的,各家族都很重視家譜的修纂,所謂“家之有譜,猶國(guó)之有史”,故各世家大族可謂家家有譜,家族法規(guī)也成為調(diào)整倫理道德、婚姻繼承、人們?nèi)粘Ｉ詈徒煌鹊墓ぞ咧?是僅次于國(guó)家法的存在。各家族對(duì)修譜、建祠、制定家規(guī)家訓(xùn)等樂此不疲,并以此嚴(yán)格要求子孫。 安徽的家族法規(guī)雖然經(jīng)歷了不同的歷史時(shí)期,卻扮演著相同的歷史角色,發(fā)揮著相同的歷史和社會(huì)作用,影響到政治、經(jīng)濟(jì)、法律、家族等各個(gè)方面,清代安徽的家族法規(guī)亦是如此。 家族制度在如今仍有較強(qiáng)的普遍性,家族法的許多精華也被現(xiàn)代文明借鑒吸收,冠之以民族文化和傳統(tǒng)美德,并對(duì)現(xiàn)代人們的道德觀念和法律意識(shí),甚至于制度實(shí)踐都產(chǎn)生了積極的影響。
[Abstract]:China has been a country with strong patriarchal thoughts since ancient times. Its patriarchal system has been perfected since the Zhou Dynasty, and the root of the patriarchal system is the succession of the eldest son. From the Pre-Qin Dynasty to the Northern and Southern dynasties, only the aristocrats had patriarchal clans, which was accompanied by the development of the patriarchal clan system. Doctor's three temples, a Zhao a Mu, and the temple of Taizu and three. Shiyi Temple, the common people sacrifice in bed. " The temple can also be said to be a temple, its purpose is to sacrifice, but also a symbol of rank and status. After the Tang Dynasty, with the gradual disappearance of the landlords, the status of the landlords and peasants was improved, and the patriarchal system was gradually popularized in the civilian class. With the popularity of patriarchal system in the folk, genealogy and the accompanying family laws came into being. The development of Anhui family law reached an unprecedented height in the Qing Dynasty. Its rich content and extensive coverage were beyond the reach of the previous generation. All families attached great importance to the compilation of genealogical trees, so called "the family has a spectrum, and the country of Judah has a history." Therefore, every family has its own family, and family laws and regulations have become one of the tools to adjust ethics, marriage inheritance, people's daily life and communication, which is second only to the existence of national law. Families are always happy with reading, building shrines, making family rules and instructions, and strictly require their children and grandchildren to do so. Although the family laws and regulations in Anhui have experienced different historical periods, they have played the same historical role, played the same historical and social role, and affected all aspects of politics, economy, law, family and so on. The same is true of the family laws of Anhui in the Qing Dynasty. At present, the family system still has a strong universality, and many of the essence of family law are also absorbed by modern civilization, which is crowned by national culture and traditional virtue, and the moral concept and legal consciousness of modern people. Even institutional practice has had a positive impact.
【學(xué)位授予單位】：湘潭大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：D929

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本文編號(hào)：1918244