本文選題：明清 + 士紳��； 參考：《華中師范大學(xué)》2007年博士論文

【摘要】： 士紳是通過科舉考試而獲得功名者，它既包括在職的官員也包括退居的官員，它既包括較高功名獲得者，也包括獲得較低功名者(如生員或秀才)。獲得功名使他們有別于普通百姓，他們屬于官方承認(rèn)的受過教育的精英，儒家經(jīng)典的習(xí)得使他們擁有異于常人的知識和品質(zhì)�？梢哉f，士紳是擁有道德和智力優(yōu)勢的有才能的男子，這種優(yōu)勢使得他們與官有千絲萬縷的聯(lián)系——他們即將做官、正在做官或已經(jīng)致仕，這種優(yōu)勢使他們能夠得到許多常人沒有的特權(quán)，這種優(yōu)勢也使他們更有條件完成儒家所賦予的“修齊治平”的人生規(guī)劃，實現(xiàn)修齊治平的人生發(fā)展目標(biāo)，能夠?qū)s身、保家、治國有機(jī)地結(jié)合起來�？梢哉f，明清時期，擁有士紳身份，就獲得能夠?qū)崿F(xiàn)個人價值及社會價值的最佳可能。 士紳的階層優(yōu)勢及文化優(yōu)勢，使得他們非常希望將這種優(yōu)勢能代代傳承下去，這一目標(biāo)實現(xiàn)的基本條件即是對子弟實施教育，而家庭教育又是各類教育的肇始與發(fā)端，并成為其它教育的有益補充。明清士紳實施家庭教育的途徑就是通過家訓(xùn)訓(xùn)誡家人子弟�；谌寮宜枷雽τ谀行院团圆煌男詣e價值觀和性別社會觀的規(guī)范，明清士紳在家訓(xùn)中對于男性和女性提出了不同的期許，他們希望男性向外發(fā)展，走內(nèi)圣外王之道；而對于女性，則希望她們具有內(nèi)斂的特點，向內(nèi)收縮，做賢妻良母。 針對男性子弟，明清士紳以儒家思想中的治家、修身、治學(xué)等思想作為其訓(xùn)誡的主要內(nèi)容。治家思想包括怎樣處理家庭人際關(guān)系的治人思想和怎樣獲得財富、管理財富、增加財富的治生思想。家庭人際關(guān)系中最基本的關(guān)系包括夫妻關(guān)系、父子關(guān)系和兄弟關(guān)系，由于此時家長制和宗族制度的強(qiáng)化，使得尊卑、長幼、男女秩序的規(guī)范更加嚴(yán)厲，丈夫、父親、兄長的權(quán)利更加優(yōu)先且責(zé)無旁貸，而他們應(yīng)盡的義務(wù)則被弱化；相反，妻子、兒子、弟弟的義務(wù)則被強(qiáng)化，他們的應(yīng)享受的權(quán)利卻被邊緣化。這一時期，由于人口劇增，而傳統(tǒng)社會資源又極為有限，使得與人口增長同步增長的士紳階層的出仕機(jī)會并未隨之增長，下層士紳及遺民士紳面臨嚴(yán)峻的生存困境，加之商品經(jīng)濟(jì)的發(fā)展及社會對貧窮現(xiàn)象的重新認(rèn)識，士紳家訓(xùn)中普遍論及治生問題：下層士紳為解決迫在眉睫的生計問題，即便上層士紳也希望子弟把治生當(dāng)做治國平天下的操練與準(zhǔn)備。明清士紳家訓(xùn)中治生思想的成熟，是時代發(fā)展推動的結(jié)果。 強(qiáng)調(diào)修身是儒家以一貫之的不變主張，為求外行王者之治，需要內(nèi)修圣人之道。明清時期，由于理學(xué)所處的重要地位，尤其是心學(xué)的勃興，士紳階層更加強(qiáng)調(diào)修身的重要作用，這時，修身的主要方法及內(nèi)容被反復(fù)提及�？婆e時代和門第時代的家訓(xùn)均論及修身問題，但門第時代士大夫家訓(xùn)中談及修身，，其目的更多的是為了增加子弟入仕的資本，科舉時代士紳家訓(xùn)中論及修身則更多的是希望子弟通過修身漸次完成治國平天下的人生發(fā)展藍(lán)圖；另外，隨著科舉制度的愈益“公平化”，單靠科舉考試，已不能完全凸現(xiàn)士紳的階層優(yōu)勢，也許通過科舉考試能夠一夜成名，而恰到好處的言行舉止的修煉卻不能轉(zhuǎn)瞬即成，這些也正是拉大士紳階層與普通百姓距離之所在，所以，為維護(hù)本階層的優(yōu)勢，明清士紳也在家訓(xùn)中大量論及修身思想。 作為文化載體的士紳階層，通過教育及科舉考試而擁有特權(quán)，他們成也科舉，敗也科舉，而學(xué)習(xí)成功與否又是科舉成功與否的關(guān)鍵，通過讀書學(xué)習(xí)走科舉入仕之路，于己、于家、于國都不失為時人的最佳選擇，這也與儒家思想所提倡的走“內(nèi)圣外王”之路若合符契，所以，勉勵子弟讀書學(xué)習(xí)，是明清士紳家訓(xùn)中的普遍訴求。而科舉取士的絕對標(biāo)準(zhǔn)又使得他們勉勵子弟讀書學(xué)習(xí)唯科舉是瞻，如科舉考試的內(nèi)容——四書五經(jīng)——是他們要求子弟學(xué)習(xí)的主要內(nèi)容，期待子弟接受早教、期待子弟學(xué)習(xí)速成，又是科舉考試競爭激烈的投影。 傳統(tǒng)社會對男性和女性有不同的規(guī)約，折射到明清士紳家訓(xùn)中，就對女性有迥異于男性的訓(xùn)誡，他們對女性在人生不同發(fā)展階段的期許也不盡相同，他們對女性為人妻、為人母的角色期待更加全面一些，要求她們擔(dān)當(dāng)起賢妻良母的角色：襄助丈夫、教育子弟。這一時期，士紳家訓(xùn)中的貞節(jié)思想也有強(qiáng)化的趨勢，女子保守貞節(jié)，既成為士紳家庭擇偶時待價而沽的資本，也凸現(xiàn)出士紳家庭女性有別于普通百姓家庭女性的階層優(yōu)勢。為了女子日后能更好地?fù)?dān)當(dāng)起相夫教子的重任，明清士紳在家訓(xùn)中普遍承認(rèn)女子學(xué)習(xí)的重要意義。但由于詩詞歌賦等張揚個性、有礙女性內(nèi)斂的特點而受到明清士紳的普遍反對。概而言之，明清士紳家訓(xùn)中強(qiáng)調(diào)母親教育子女角色的重要性、女性貞潔觀、女性學(xué)習(xí)觀等既反映出男權(quán)社會對女性的規(guī)約，又顯示出士紳階層特色，畢竟，有錢、有閑、有足夠的空間，才能夠?qū)崿F(xiàn)士紳階層對女性居于內(nèi)、保持貞潔、學(xué)習(xí)知識、教育子弟等期許。 明清士紳通過家訓(xùn)教育子弟，其實施的實際效果如何呢?安徽桐城張氏家族的成功證明了士紳階層實施家庭教育的成功。張氏家族門祚悠久，與有清一代相始終，該家族獲得功名人數(shù)之眾、官位高者之多、宦跡所歷之廣，均在當(dāng)時或后來產(chǎn)生巨大影響，其成功的原因固然是多方面的，但張家歷來重視家庭教育應(yīng)是其中一個重要原因，張氏子弟受到先輩的訓(xùn)誡，在居家讀書、外出為官、人際往來中表現(xiàn)特別，正是這些獨特之處，成就了張氏家族的成功。 明清的時代特色及科舉考試的取士標(biāo)準(zhǔn)，使得這一時期，修身治學(xué)成為士紳家訓(xùn)內(nèi)容的主旋律；人口的暴增等現(xiàn)實問題又迫使下層士紳普遍論及治生問題。國家意識形態(tài)的儒家化和士紳的階層特點使得儒家思想成為士紳家訓(xùn)的內(nèi)核；明清時期，宗族制的強(qiáng)化，又使得家訓(xùn)也表現(xiàn)出宗法性特點，家訓(xùn)與宗族制度相結(jié)合，規(guī)范著家人子弟；明清士紳家訓(xùn)也表現(xiàn)出士紳階層特色，只有來自士紳階層家庭者，男性才能夠最大限度地進(jìn)行修身治學(xué)，女性才能夠更好地遵循“三從四德”、相夫教子。士紳階層的系列特權(quán)，又使得他們一方面敦促子弟積極進(jìn)取，以保持不下墜到社會底層，另一方面又通過修身、要求女性居于內(nèi)、嚴(yán)男女之別、防內(nèi)外之嫌等來彰顯士紳階層的優(yōu)勢。 對明清士紳家訓(xùn)進(jìn)行挖掘、梳理，揭示其與傳統(tǒng)文化的聯(lián)系，探究其所反映的社會問題及明清士紳對家人應(yīng)變這些社會問題的期待，將有助于我們加深對歷史進(jìn)程的認(rèn)識；同時，汲取家訓(xùn)中有益的養(yǎng)分，為當(dāng)今的文化建設(shè)提供有益的借鑒。
[Abstract]:The gentry gained fame through the examination of the imperial examination, including both the incumbency officials and the retired officials, which included both the higher name winners and the lower names (such as the student Huo Xiucai). They have the knowledge and quality that are different from the ordinary people. It can be said that the gentry is a talented man with moral and intellectual advantages, and this advantage makes them inextricably linked to officials - they are going to be an official, being an official or already an official, which makes them able to get many privileges that ordinary people do not have, and this advantage also makes it possible. They are more qualified to complete the life plan of "Xiu Qi and Zhi Ping" entrusted by the Confucianists, realize the goal of the life development of Xiu Qi and Zhi Ping, and combine the glory, the home and the state with the state. It can be said that, in the Ming and Qing Dynasties, with the identity of the gentry, the best possible value and social value could be achieved.
The stratum superiority and cultural superiority of the gentry makes them very eager to inherit this advantage. The basic condition of this goal is to educate the children, and the family education is the beginning and the beginning of all kinds of education, and becomes the beneficial supplement of other education. The way of the gentry to implement family education in Ming and Qing Dynasty is through the passage of the Ming and Qing Dynasty. The family training teaches the children of the family. Based on the norms of the different gender values and social values of the men and women, the gentry of the Ming and Qing Dynasties put forward different expectations for men and women in the family training. They want men to develop outwards and take the way of the inner saints. And for women, they want them to have introverted characteristics, and Shrink within, be a good wife and a good mother.
In view of the male children, the gentry of the Ming and Qing Dynasties as the main contents of his admonition, such as the family, the body and the school of Confucianism, including how to deal with the thought of the family and how to obtain wealth, manage the wealth and increase the thought of the wealth. The basic relationship among family relationships includes the relationship of husband and wife, father With the strengthening of the patriarchal system and the patriarchal clan system at this time, the rules of the patriarchal system and the patriarchal clan system have made the norms of the honor, the elder and the young more strict, the rights of the husbands, fathers, and brothers are more priority and duty bound, while their obligations are weakened; on the contrary, the obligations of the wives, sons and brothers are strengthened and their rights to be enjoyed. In this period, due to the dramatic increase in population and the Limited traditional social resources, the opportunity for the gentry to go up with the growth of the population did not increase. The lower gentry and the gentry were faced with the severe existence predicament, and the development of the commodity economy and the Reunderstanding of the social poverty phenomenon, the gentry family. In the course of training, the problem of managing students is generally discussed. The lower gentry is to solve the imminent problem of livelihood, even if the upper class gentry also wants the children to treat them as the practice and preparation of the world. The maturity of the thought of the gentry in the gentry's family training is the result of the development of the times.
In order to find the rule of the Confucianists, it is necessary for the Confucianists to maintain the invariable idea. In order to seek the rule of the amateur king, it is necessary to repair the sage. In the Ming and Qing Dynasties, the important role of the gentry was more emphasized because of the important position of Science in the Ming and Qing Dynasties, especially the prosperity of the mind. At this time, the main methods and contents of the practice were mentioned again and again. The family training is all about the problem of self-cultivation, but the purpose of the family training is to increase the capital of the children to enter the country. Just by the examination of the imperial examination, it could not fully show the stratum superiority of the gentry. It may be famous overnight by the imperial examination, and the proper practice of behavior can not be made instant. These are the distance between the gentry and the ordinary people. So, in order to maintain the advantages of this class, the gentry of the Ming and Qing Dynasties is also at home. In the course of training, there is a great deal of thought of practice.
The gentry class, as the carrier of culture, has the privileges through education and the examination of the imperial examination. They are also the imperial examination and the defeat of the imperial examination, and the success of the study is the key to the success of the imperial examination. Through reading and learning, the best choice of people, at home and in the country is the best choice for people, and this is also advocated by Confucianism. If the road of inner sage and outer king is in conformity, it is the universal appeal of the gentry of the Ming and Qing Dynasty to encourage the children to study and study, and the absolute standard of the imperial examinations for the men of the Ming and Qing Dynasties makes them encourage their children to read and study only by the imperial examination, such as the contents of the imperial examination, the main content of his children's study, and the expectation of their children. Early education, expecting children to learn quickly, is also a fierce competition in the imperial examinations.
The traditional society has different statute for men and women, reflecting the training of the gentry in the Ming and Qing Dynasties. They are quite different from the men's admonition. They have different expectations for women in the different stages of life. They look forward to the role of women as a wife and the role of the mother, and require them to play the role of a good wife and mother. In this period, the chastity thought in the gentry family training also has a tendency to strengthen, and the women's conservative chastity has become the capital for the gentry family to sell for a spouse, but also shows that the gentry family women are different from those of the ordinary people. In the Ming and Qing Dynasties, the gentry generally acknowledged the important significance of women's learning in the family training. However, due to the publicity of the personality of the poems and words, and the common objections of the gentry in the Ming and Qing Dynasties, the characters of the Ming and Qing Dynasties were generally opposed by the characteristics of the poetry and poetry. In a word, the importance of the role of the mother to educate the children was emphasized in the gentry training of the Ming and Qing Dynasties. The statute of women in the right society shows the characteristics of the gentry. After all, money, leisure, and space have enough space for the gentry to be able to live in, keep their chastity, learn knowledge, and educate their children.
In the Ming and Qing Dynasties, what was the actual effect of the implementation of the gentry by family training? The success of the family education in Tongcheng, Anhui proved the success of the family education in the gentry family. There are many reasons for the great influence of life, but the family education should be one of the important reasons. Zhang's children are admonished by their ancestors, read in the home, go out for officials, and behave especially in interpersonal communication, which is the success of the Zhang family.
The characteristics of the times of the Ming and the Qing Dynasty and the standards of the examination of the imperial examination made it the main melody of the gentry's family training in this period, and the real problems such as the proliferation of the population forced the lower gentry to generally discuss the problem of governance. The Confucianism of the state ideology and the special stratum of the gentry made the Confucian ideology the core of the gentry's family training. In the Ming and Qing Dynasties, the strengthening of the patriarchal clan system made the family training also show the patriarchal characteristics, the family training and the patriarchal clan system were combined to standardize the family's children. In the same way, the privileges of the gentry class made them urge their children to be positive and enterprising on the one hand, in order to keep them from falling to the bottom of the society, and on the other hand, to show the superiority of the gentry by practicing their body, requiring women to live in, the difference between men and women, and the suspicion of both inside and outside.
To dig out the family training of the gentry in the Ming and Qing Dynasties, to reveal the relationship with the traditional culture, to explore the social problems reflected by the gentry, and to explore the expectation of the gentry to the family members to respond to these social problems, will help us to deepen our understanding of the historical process, and at the same time, draw beneficial nutrients from the family training, and provide a useful loan for the cultural construction of the present day. Learn from.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2007
【分類號】：K248

【引證文獻(xiàn)】

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1 劉欣;宋代家訓(xùn)研究[D];云南大學(xué);2010年

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2 劉佳佳;明清女子教育初探[D];山東師范大學(xué);2012年

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本文編號：2008713