本文選題：男權(quán)主義 + 女性主義��； 參考：《河南師范大學(xué)》2011年碩士論文

【摘要】：男女兩性是人類社會(huì)構(gòu)成的基礎(chǔ)。人類社會(huì)既不能沒有男性,也不能沒有女性。但是,在人類發(fā)展的歷史長(zhǎng)河中,男女兩性的社會(huì)地位并不平等。由于歷史的原因,至少自人類進(jìn)入文明時(shí)代以來,男性在人類社會(huì)生活中一直居于絕對(duì)的支配性的地位,其不僅在家庭生活中擁有支配性的特權(quán),而且還從總體上掌控著主導(dǎo)社會(huì)經(jīng)濟(jì)生活、政治生活和文化生活等方面的各種權(quán)力。與男性相比,作為人類另一半的女性則淪落為次于男性的“第二性”,處于被奴役、被支配的地位。漫長(zhǎng)的男性統(tǒng)治的歷史積淀,不僅形成了一整套完整的以男性為中心、合于男性統(tǒng)治的男權(quán)主義理論,而且蘊(yùn)育了以貶抑與犧牲女性、尊崇與維護(hù)男性權(quán)威為主的道德觀、價(jià)值觀的觀念體系、思維方式和行為方式。雖然當(dāng)代的人類生活已今非昔比,男女之間的社會(huì)地位也發(fā)生了巨大的變化,但是,在我們的現(xiàn)實(shí)生活中,仍處處保留著男權(quán)主義的印記:男尊女卑雖在名義上已被廢除,但實(shí)際生活中的大男子主義作風(fēng)和性別歧視卻又無處不在;男女平等雖早已成為明確的法律規(guī)定,但在人們的觀念深處,甚至在實(shí)際的公共政策安排中,女性卻仍然是當(dāng)今世界的“二等公民”,在社會(huì)的經(jīng)濟(jì)、政治和文化生活中處于被邊緣化的境地。女性地位的真正改善,男女地位平等理想的實(shí)現(xiàn),不僅需要現(xiàn)實(shí)社會(huì)經(jīng)濟(jì)、政治的發(fā)展與進(jìn)步所提供的各種客觀條件,而且需要對(duì)傳統(tǒng)的男權(quán)主義理論的徹底批判,需要人們兩性價(jià)值觀與道德觀念的根本轉(zhuǎn)變。 本文從哲學(xué)的角度對(duì)男權(quán)主義進(jìn)行了認(rèn)真的分析和全面的解讀。首先,通過對(duì)男權(quán)主義存在的文化基礎(chǔ)的分析,不僅使我們對(duì)男權(quán)主義形成的文化背景有了一個(gè)基本的了解,更為根本的是在于揭示男權(quán)主義在當(dāng)代社會(huì)賴以延續(xù)的文化根源。男女之間權(quán)利平等、地位平等之所以難以實(shí)現(xiàn),不僅是一個(gè)利益問題,而且也是一個(gè)文化問題。其次,分別從男權(quán)主義的性別價(jià)值觀和倫理觀兩個(gè)方面對(duì)男權(quán)主義的具體內(nèi)容進(jìn)行評(píng)析。男權(quán)主義的產(chǎn)生雖然具有歷史的必然性與合理性,但是,歸根到底男權(quán)主義是以女性整體利益的犧牲為旨?xì)w的:對(duì)于女性的貶抑、束縛、壓制甚至禁錮,不僅嚴(yán)重地約束壓制了女性的發(fā)展與才能的展現(xiàn),而且造成女性獨(dú)立自我的喪失。第三,男權(quán)主義對(duì)于女性的絕對(duì)統(tǒng)治,不僅造成女性的異化——女性被異化為生育的工具、家務(wù)勞動(dòng)的機(jī)器、被動(dòng)的性客體和沒有頭腦的性感符號(hào),被異化為男權(quán)主義性別文化的價(jià)值取向與評(píng)判標(biāo)準(zhǔn)的附庸,而且,男性作為與女性共存的另一半也無法逃脫自我異化的命運(yùn):男權(quán)主義的刻板性別價(jià)值觀造成了男性心理的異化,使他們表面剛強(qiáng)而內(nèi)心脆弱,期望自己象橡樹一樣偉岸高大,但在遇到問題時(shí)又極力將責(zé)任推卸到女性身上,而這實(shí)際上是一種自我貶低的表現(xiàn)。男權(quán)主義的價(jià)值觀還無形中加重了男性自身的負(fù)擔(dān),將他們異化為片面的人:片面地追求所謂的陽(yáng)剛與體面,片面地追求功名利祿這些外在的所謂成功的表現(xiàn)。第四,從歷史與現(xiàn)實(shí)的維度對(duì)男權(quán)主義形成及延續(xù)的原因進(jìn)行了深刻分析。男權(quán)主義在現(xiàn)實(shí)生活中的影響,既有歷史的原因,也有現(xiàn)實(shí)的條件制約。因此,對(duì)于男權(quán)主義的哲學(xué)批判,最重要的是應(yīng)與歷史和現(xiàn)實(shí)條件的分析相結(jié)合,在克服其歷史局限性、改變現(xiàn)實(shí)社會(huì)經(jīng)濟(jì)、政治文化等現(xiàn)實(shí)社會(huì)條件的基礎(chǔ)上,實(shí)現(xiàn)對(duì)男權(quán)主義的真正超越。在此基礎(chǔ)上,本文最后對(duì)于實(shí)現(xiàn)男女兩性和諧的未來之路進(jìn)行了嘗試性的探索。實(shí)現(xiàn)男女兩性真正的平等與和諧,也是寫作本文的出發(fā)點(diǎn)和目的:通過從哲學(xué)理論層面男權(quán)主義的批判,不僅喚醒女性自覺的權(quán)利意識(shí),而且喚醒包括男性在內(nèi)的真正的自我主體意識(shí),從而為最終實(shí)現(xiàn)男女兩性的和諧與人的自由全面發(fā)展,創(chuàng)造理論與觀念條件。
[Abstract]:Men and women are the basis of human society. Human society can neither be neither male nor female. However, in the history of human development, the social status of men and women is not equal. For historical reasons, at least since the age of civilization, men have been in absolute dominance in human social life. The status of sex not only has dominant privileges in family life, but also controls all kinds of power, such as social and economic life, political life and cultural life in general. Compared with men, women, as the other half of human beings, fall into "second sex", inferior to men, and are in the position of being enslaved and dominated. The historical accumulation of long male domination has not only formed a complete set of men centered and male dominated theory of male supremacy, but also brought up the moral concept of reducing and sacrificing and sacrificing women, respecting and maintaining the male authority, the concept system of values, the way of thinking and the way of behavior. Great changes have taken place in the social status between men and women, but in our real life, there is still a mark of male supremacy: although men and women have been abolished in nominal terms, the masculinity and gender discrimination in real life are everywhere; equality between men and women has long been a clear law. It is stipulated that, in the depths of people's ideas and even in the actual public policy arrangements, women are still the "two class citizens" in the world, and are marginalized in the social economic, political and cultural life. The real improvement of the status of women and the realization of the ideal status of the status of men and women not only need realistic socioeconomic, political, political, political and political conditions. The various objective conditions provided by the development and progress, and the thorough criticism of the traditional theory of male chauvinism require a fundamental change in the values and moral concepts of the men and women.
This paper makes a serious analysis and comprehensive interpretation of patriarchism from the philosophical point of view. First, through the analysis of the cultural basis of the existence of patriarchism, we not only have a basic understanding of the cultural background of the formation of male chauvinism, but more fundamentally, it is to uncover the culture of male supremacy in the contemporary society. The reason why the equality between men and women is equal and the equality of status is difficult to realize is not only a problem of interest, but also a cultural problem. Secondly, it evaluates the specific content of male chauvinism from two aspects of male chauvinism's gender values and ethics. The emergence of male supremacy has historical inevitability and rationality. But in the final analysis, in the final analysis, male supremacy is aimed at the sacrifice of women's overall interests: the demeaning, shackle, suppression and even imprisoning of women, not only severely restrains the suppression of the development and talent of women, but also causes the loss of women's independent self. Third, the absolute rule of male feminism to women is not only caused by women. Alienation - the dissimilation of women as a tool for birth, the machine of housework, the passive sexual object and the sensual symbol without the mind, is alienated into the vassal of the value orientation of male feminist gender culture and the standard of judgment. Moreover, men can not escape the fate of self alienation as the other half of women coexistence with women: the engraved male chauvinism The gender values of the board have caused the alienation of men's psychology, making them strong and weak in their hearts, expecting themselves to be like a tall oak tree, but they are trying to unload their responsibilities to women when they encounter problems. This is actually a self degrading performance. The values of male chauvinism also aggravate the burden of men themselves. They dissimilate them into one-sided people: one sided pursuit of the so-called masculinity and dignity, and a one-sided pursuit of such extrinsic success as fame and fortune. Fourth, a profound analysis of the reasons for the formation and continuation of patriarchism from the historical and realistic dimensions. The influence of male chauvinism in real life has both historical and other reasons. Therefore, for the philosophical criticism of the patriarchy, the most important thing is to combine the analysis of historical and realistic conditions, to overcome the historical limitations, to change the real social and economic, political and cultural conditions, to realize the true transcendence of the principle of male power. On this basis, this article is true to the reality. This is the starting point and purpose of writing this article. Through the criticism of patriarchism from the philosophical theory level, it not only awakens the consciousness of women's conscious rights, but also awakens the true self subject consciousness including men. So as to finally achieve the harmony between men and women and the free and comprehensive development of human beings, create theoretical and conceptual conditions.
【學(xué)位授予單位】：河南師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2011
【分類號(hào)】：C913.14

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