發(fā)布時(shí)間：2018-04-24 03:24

  本文選題：孝道 + 社會(huì)轉(zhuǎn)型��； 參考：《南京大學(xué)》2013年博士論文

【摘要】：100年前,一位名叫何德蘭的美國傳教士,在《中國的家庭生活》中寫道:"以孝作為所有社會(huì)與倫理體系的基石,是整個(gè)中國文明的根本原則。如果不能深知孝是所有中國人家庭、社會(huì)、宗教和公民生活的基礎(chǔ),沒有人能夠理解中國和中國人。"然而,作為一個(gè)表征中國文化與社會(huì)特色的本土概念,我們卻很難說清孝是什么。通過對(duì)中國傳統(tǒng)孝道文本的梳理、解讀和對(duì)中國人日常生活話語與實(shí)踐的考察,我們認(rèn)為:孝或孝道是在中國社會(huì)和文化環(huán)境下形成的社會(huì)、組織和個(gè)人對(duì)子女及其類似身份的角色期望。或者說,孝就是由一系列特定的規(guī)范和行為模式組成的社會(huì)角色,反映了社會(huì)、組織和個(gè)人對(duì)于子女及其類似身份的行為期望,而子女及其類似身份者也依據(jù)自己的角色領(lǐng)會(huì)和情景定義來扮演孝的角色。作為子女的特定規(guī)范與行為模式,孝是一個(gè)內(nèi)涵極其豐富的概念,幾乎規(guī)定了個(gè)體一生中的所有行為,以實(shí)現(xiàn)資源和信息由子女向父母的正常流動(dòng)。根據(jù)資源與信息流動(dòng)所依賴的中介差異,我們將孝的內(nèi)涵分解為贍養(yǎng)、照顧、尊敬、順諫、愛護(hù)、慰藉、喪祭7個(gè)方面24項(xiàng)指標(biāo),分別描述孝的物質(zhì)維度、身體維度、地位維度、權(quán)力維度、情感維度、擴(kuò)展維度和象征維度。其中,"喪祭"旨在規(guī)范父母去世后的個(gè)體行為,對(duì)父母僅具象征意義;"慰藉"重在規(guī)范以父母之外的他人為互動(dòng)對(duì)象,但可能對(duì)父母的心理狀態(tài)和聲譽(yù)造成潛在影響的行為,是一種"隱性孝道";"贍養(yǎng)"、"照顧"、"愛護(hù)"、"尊敬"、"順諫"雖都用來規(guī)范直接以父母作為互動(dòng)對(duì)象的行為,屬"顯性孝道",但前三者屬葉光輝所謂的"相互性孝道",后兩者則屬"權(quán)威性孝道"。在概念分析的基礎(chǔ)上,我們?cè)O(shè)計(jì)了《與孝相關(guān)的期刊論文編碼單》、《孝道期刊故事編碼單》、《中國人孝觀念與行為調(diào)查問卷》,分別對(duì)隨機(jī)抽取的315篇期刊論文、300篇孝道故事和1200位青島市城鄉(xiāng)居民進(jìn)行了內(nèi)容分析和問卷調(diào)查,從大傳統(tǒng)與小傳統(tǒng)兩個(gè)視角考察了中國人孝觀念的近現(xiàn)代嬗變。研究發(fā)現(xiàn):(1)孝仍是現(xiàn)代中國社會(huì)普遍認(rèn)可的重要道德,但與傳統(tǒng)社會(huì)相比,孝的內(nèi)涵及其地位和作用已發(fā)生了變化。首先,無論知識(shí)分子還是普通民眾對(duì)"順諫"、"喪祭"的認(rèn)同都是所有內(nèi)涵中最低的,而對(duì)其它內(nèi)涵的認(rèn)同仍然很高。然而,知識(shí)分子更加認(rèn)同"贍養(yǎng)"、"照顧"這兩個(gè)在傳統(tǒng)社會(huì)被視為"小孝"或"下孝"的內(nèi)涵,但普通民眾卻更加垂青"尊敬"、"慰藉"這兩個(gè)被傳統(tǒng)孝論賦予更高價(jià)值的內(nèi)涵。這一區(qū)別無疑使小傳統(tǒng)孝道蒙上了更多的傳統(tǒng)色彩。其次,孝的政治意義弱化。再次,孝的對(duì)象由父系、夫系向母系、妻系、非親屬和國家、民族等抽象集合體擴(kuò)展。(2)過去百余年間,中國的孝道變遷呈現(xiàn)明顯的階段性特征。從大傳統(tǒng)來說,近代以來的孝道變遷經(jīng)歷了 1919年前的質(zhì)疑、1919-1949年的駁雜、1949-1979年的否定和改革開放以后的復(fù)興四個(gè)階段。從小傳統(tǒng)來說,則經(jīng)歷了 1950年代前的高認(rèn)同、1960、70年代的低認(rèn)同和改革開放后的復(fù)蘇三個(gè)階段。大、小傳統(tǒng)變遷所呈現(xiàn)出的階段性反復(fù)特征向我們展示了傳統(tǒng)孝道在近代以來所經(jīng)歷的充滿戲劇性的曲折命運(yùn)。(3)近代以來的孝道變遷是社會(huì)轉(zhuǎn)型條件下諸多因素共同作用的結(jié)果。研究表明,近現(xiàn)代中國社會(huì)的每一次劇變,都會(huì)引發(fā)激烈的孝道論爭并導(dǎo)致孝觀念的巨大變遷。這些變遷背后的推動(dòng)力量很多,但最引人注目的卻是國家政治生態(tài)。近代以來,國家政治精英們通過治國理念的宣稱、社會(huì)政策的制訂、社會(huì)運(yùn)動(dòng)的開展等方式,引導(dǎo)、影響并重塑著知識(shí)分子和民眾的孝觀念,左右著孝道變遷的方向與進(jìn)程。
[Abstract]:100 years ago, a American missionary named He Delan wrote in China's family life that "filial piety as the cornerstone of all social and ethical systems is the fundamental principle of the whole Chinese civilization. If it is not to be known that filial piety is the basis of all Chinese families, society, religion and civil life, no one can understand China and Chinese." However, as a native concept that characterizing Chinese culture and social characteristics, it is hard to say what filial piety is. Through the combing of Chinese traditional filial piety text, reading and examining the daily life and practice of Chinese people, we think that filial piety or filial piety is a society, organization and individual in the society of China and the cultural environment. The role of children and their similar identities is expected. Or, filial piety is a social role composed of a series of specific norms and behavioural patterns, reflecting the behavior expectations of the society, organization and individual for their children and their similar identities, and children and their similar identities play the role of filial piety according to their roles and situational definitions. As a specific norm and behavior pattern of children, filial piety is an extremely rich concept, which almost stipulates all behavior in the individual's life in order to realize the normal flow of resources and information from their children to their parents. According to the intermediary differences of resources and information flow, we decompose the connotation of filial piety into support, care, respect and admonition. In the 7 aspects of love, consolation and funeral, it describes the material dimension of the filial piety, the body dimension, the status dimension, the power dimension, the emotion dimension, the expansion dimension and the symbolic dimension. Among them, "funeral sacrifice" aims to regulate the individual behavior after the death of the parents, and the meaning of the parents only, and the "Consolation" emphasizes the interaction of others outside the parents, But it is a "recessive filial piety" that may have a potential impact on the psychological state and reputation of the parents. "Alimony", "care", "love", "respect" and "admonish" are used to regulate the behavior of direct parents as interactive objects, but the first three belong to the "mutual filial piety" called by Ye Guanghui, and the latter two are "authoritative filial piety". On the basis of conceptual analysis, we designed the code list of journal articles related to filial piety, "filial piety journal story code list >", < Chinese Filial Piety Concept and behavior questionnaire >. The content analysis and questionnaire survey were carried out on 315 randomly selected periodical papers, 300 filial piety stories and 1200 Qingdao urban and rural residents, from the big tradition. The recent evolution of Chinese filial piety concept is examined from two perspectives of small tradition. (1) filial piety is still an important morality universally recognized by modern Chinese society, but compared with the traditional society, the connotation, status and role of filial piety have changed. First, both the intellectuals and the ordinary people have the identity of "admonishing" and "mourning". There is the lowest content in the connotation, and the identity of other connotations is still high. However, the intellectuals more agree with the "support", "care" these two in the traditional society is regarded as "small filial piety" or "filial piety" connotation, but the ordinary people are more "respectful", "Consolation" these two are given to the higher value of the traditional filial piety. This distinction undoubtedly makes a small biography Second, the political meaning of filial piety is weakened. Again, the object of filial piety extends from the father, the husband, the wife, the non relatives and the nation, the nation. (2) the transition of filial piety in the past hundred years has shown obvious stage characteristics. From the great tradition, the vicissitude of filial piety in modern times The challenge before 1919, the 1919-1949 years of confusion, the 1949-1979 years of negation and the revival of the four stages after the reform and opening up. From the small tradition, it has experienced the high identification before 1950s, the low identity of the 1960,70 age and the recovery of the three stages after the reform and opening up. They show the dramatic and tortuous fate that traditional filial piety has experienced in modern times. (3) the transition of filial piety in modern times is the result of the common effect of many factors under the conditions of social transformation. The study shows that every upheaval in modern Chinese society will lead to fierce debates of filial piety and lead to great changes in the concept of filial piety. There are many forces behind the movement, but the most noticeable is the national political ecology. In modern times, the state political elite, through the proclaim of the idea of governing the country, the formulation of social policies, the development of the social movement, led, influenced and reshaped the filial piety of the intellectuals and the people, and left the direction and process of the transition of filial piety.

【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2013
【分類號(hào)】：C912.6;B823.1
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本文編號(hào)：1794937