本文選題：父權(quán) + 工作��； 參考：《復(fù)旦大學(xué)》2012年碩士論文

【摘要】：家庭是社會(huì)的細(xì)胞,家庭中各成員之間的關(guān)系,尤其是婚姻內(nèi)夫妻間的平等和公平,反映了一個(gè)社會(huì)最根本的平等關(guān)系。 黑格爾曾經(jīng)把中國(guó)的文化主旨概括為“家庭精神”-父親在家庭中具有絕對(duì)的權(quán)威。父親同樣也是家庭的支柱,家庭通過他來與外部的世界溝通。由于一個(gè)家庭中父親又可能就是丈夫,這樣二位一體的身份,在女人的成長(zhǎng)過程中,女兒和妻子的雙重身份意味著父權(quán)和夫權(quán)的雙重壓迫。女人的天性中只有女兒性和母性,無妻性。妻性乃奴性,并不是女人的天性,而是“被造成”的。傳統(tǒng)儒家社會(huì)中的父權(quán),父親對(duì)女兒人身有絕對(duì)的支配權(quán),女兒作為父權(quán)家庭的財(cái)產(chǎn),可以由父親對(duì)她們進(jìn)行出賣、贈(zèng)送和許配他人；女兒卻沒有獨(dú)立的經(jīng)濟(jì)權(quán),家里全部財(cái)產(chǎn)都有家長(zhǎng)支配；作為家庭中主要關(guān)系的夫妻關(guān)系中,丈夫是妻子的天,是不可違抗和逃避的,只有服從于丈夫,才是妻子應(yīng)具備的社會(huì)角色。家便成了女性一輩子的天地,禁止與社會(huì)接觸,沒有工作和獨(dú)立的經(jīng)濟(jì)基礎(chǔ),女人就如同藤蘿一樣纏繞在賴以成長(zhǎng)的樹上,卻沒有足夠的自立的精神讓自己獨(dú)立。長(zhǎng)期處于附屬地位的歷史塑造了積重難返的女性氣質(zhì),即使是在當(dāng)今社會(huì),父權(quán)制社會(huì)歷史進(jìn)程中沉淀下的男性中心價(jià)值觀念,以及由此生發(fā)出來的倫理道德、各種制度和現(xiàn)實(shí)規(guī)范,仍然壓抑著女性的個(gè)體生命自由。 東方如此,西方亦然。在東方女性為擺脫父權(quán)文化對(duì)個(gè)性的束縛追求婚姻內(nèi)的獨(dú)立的同時(shí),西方女性同樣通過一次又一次的女權(quán)運(yùn)動(dòng),追求著人格的獨(dú)立和自由。工作以及由此而獲得的經(jīng)濟(jì)基礎(chǔ)是女性在婚姻內(nèi)獨(dú)立的前提,而更重要的是女性自身精神的獨(dú)立。經(jīng)濟(jì)和精神的雙重獨(dú)立,才能讓女性在感到安全和幸福,也才能建立起更和諧的家庭關(guān)系。
[Abstract]:The family is the cell of the society, and the relationship among the members of the family, especially the equality and fairness between the husband and the wife in marriage, reflects the most fundamental equal relationship in a society. Hegel used to generalize Chinese cultural purport as "family spirit"-father has absolute authority in family. The father is also the mainstay of the family, through which the family communicates with the outside world. Since the father may be the husband in a family, the dual identity of daughter and wife means the dual oppression of paternity and husband in the process of women's growing up. In a woman's nature, there is only daughter and motherhood, no wife. The nature of a wife is enslaved, not the nature of a woman, but "created". In the traditional Confucian society, the father had absolute control over his daughter's body, and the daughter, as the property of the patriarchal family, could be sold, given away and given to others by the father, but the daughter had no independent economic right. As the main relationship in the family, the husband is the wife's day, which can not be disobeyed and evaded. Only by obeying the husband, is the wife's social role. Home has become a lifetime of women, no contact with society, no work and independent economic basis, women like rattan like the growth of the tree, but not enough to be independent of their own spirit. The long history of subordination has shaped the femininity that has accumulated for a long time and is not easy to solve, even in today's society, the male-centered values precipitated in the historical process of patriarchal society, and the resulting ethics and morality. Various systems and practical norms still suppress the individual life freedom of women. So do the East and the West. In order to get rid of the bondage of patriarchal culture to pursue the independence of marriage, the western women pursue the independence and freedom of personality again and again through the feminist movement again and again. Work and the economic foundation obtained therefrom are the premise of women's independence in marriage and, more importantly, the independence of women's own spirit. The dual independence of economy and spirit can make women feel safe and happy, and build a more harmonious family relationship.
【學(xué)位授予單位】：復(fù)旦大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2012
【分類號(hào)】：C913.68

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本文編號(hào)：1941510