本文選題：性別 + 性別角色分化　； 參考：《陜西師范大學(xué)》2006年博士論文

【摘要】：性別有兩層含義，一層是生物學(xué)的，它關(guān)心的是人類體質(zhì)上的差異，因而是生理學(xué)的研究對象：另一層是社會學(xué)的，它關(guān)心的是社會賦予男人和女人的行為模式，在我國把它概括為“男尊女卑”，這種文化現(xiàn)象如何形成以及怎樣解釋這種文化現(xiàn)象就是性別研究的對象。西方性別理論用“社會性別”表示兩性關(guān)系的社會結(jié)構(gòu)，因此性別分析就是一種文化解構(gòu)。分析經(jīng)濟(jì)、政冶、文化環(huán)境等結(jié)構(gòu)性因素構(gòu)成的社會機(jī)制如何架構(gòu)、統(tǒng)攝了中國古代兩性的生存方式以及人們的性別觀念是本論文的研究主題。本文共分為四個部分：第一部分主要澄清學(xué)界對中國史前社會婦女地位的片面認(rèn)識。長期以來我們根據(jù)摩爾根母系／母權(quán)社會理論相信中國史前社會的母系氏族社會就是母權(quán)社會，婦女享有崇高的地位。但是，西方人類學(xué)界經(jīng)過長期反思認(rèn)識到摩爾根的理論是建立在對原始民族親屬稱謂的錯誤解釋之上的，母系制并不必然產(chǎn)生母權(quán)制。摩爾根母系社會理論影響到我們對文獻(xiàn)中“知母不知父”的理解以及由此而來的對商周始祖感生神話、女神崇拜的解釋；并且影響到史學(xué)界對史前社會的某些考古學(xué)文化社會性質(zhì)的長期爭論，從而影響到對史前社會婦女地位的認(rèn)識。第二部分結(jié)合人類學(xué)、社會學(xué)的相關(guān)材料分析兩性在經(jīng)濟(jì)生活、社會生活和婚姻家庭中的分化。1、根據(jù)唯物主義觀點(diǎn)，人類生產(chǎn)大致分為兩種，一方面是生活資料的生產(chǎn)；另一方面是人類自身的生產(chǎn)，人類社會的各種制度都要受這兩種生產(chǎn)的制約。與兩種生產(chǎn)關(guān)系最密切的制度便是生產(chǎn)勞動中的兩性分工，雖然世界各地的性別分工不盡相同，但一般說來男性勞動主要圍繞生活資料的生產(chǎn)進(jìn)行，這種勞動需要人與人的聯(lián)合，具有社會性質(zhì)；女性勞動主要圍繞人的生產(chǎn)進(jìn)行，屬于家庭勞動。因此，兩種生產(chǎn)實(shí)際劃分了人類生產(chǎn)的兩個領(lǐng)域——社會與家庭，這是家務(wù)勞動不被看成經(jīng)濟(jì)活動和物質(zhì)生產(chǎn)的根本原因。兩性分工的意義不在于依據(jù)性別分配工作，而是確定了生活資料生產(chǎn)者和人的生產(chǎn)者的社會角色。因此盡管任何一個人類社會婦女都參加生產(chǎn)勞動，，有時甚至起到舉足輕重的作用，卻常常被視為輔助性的、次要的而受到輕視。兩種生產(chǎn)者的社會劃分與婦女對男人的經(jīng)濟(jì)依賴、殺女嬰習(xí)俗、男人之間的技術(shù)和社會分工關(guān)系密切。2、兩性分工在男人中間形成了公共關(guān)系領(lǐng)域，主要表現(xiàn)在宗教生活領(lǐng)域、世俗生活領(lǐng)域及其特殊形式——戰(zhàn)爭領(lǐng)域。正是在這些領(lǐng)域男人建立起服務(wù)于自己的社會交往規(guī)則：禁忌、規(guī)范、制度等，婦女由于不屬于這個領(lǐng)域不僅無權(quán)制定規(guī)則，反而成為這些規(guī)則的實(shí)施對象。公共權(quán)力來自男人群體的生存方式——經(jīng)濟(jì)、宗教、政治、戰(zhàn)爭等公共領(lǐng)域，而不是來自于家庭領(lǐng)域。3、女人承擔(dān)著人的生產(chǎn)的社會角色，婚姻家庭是她們的根本。不過，婦女在婚姻中所了解的東西與男人所了解的東西常常大相徑庭，這個不同的最根本表現(xiàn)就是中國傳統(tǒng)社會里婦女的“三從”，婦女從屬于男人特別是丈夫及其家庭，她們是沒有人身自主權(quán)的一個性別群體。在缺乏人身權(quán)的前提下，婦女的身體通過外婚制被另一個群體的男人得到和利用，并成為他們建立社會關(guān)系的一個重要途經(jīng)。第三部分是性別角色的社會化。社會化既包括對兩性角色內(nèi)涵的體認(rèn)和訓(xùn)練，也包括社會控制的形式。社會通過教育、儀式以及社會規(guī)范使兩性把符合社會要求的態(tài)度和行為接受下來并且內(nèi)在化，在中國它們常常以“禮”的形式表現(xiàn)出來。教育圍繞性別角色展開，因此對于最終將要成為妻子和母親的女人來說沒有專門的學(xué)校教育，她們所接受的是婦職和婦德教育，這與男子以治國平天下為己任的學(xué)校教育有著根本不同。人的一生要經(jīng)歷諸如出生、成年、結(jié)婚、喪葬等重要時刻，它們往往伴隨某些禮儀作為性別角色定位的象征。性別規(guī)范是以某些儀文細(xì)則的形式建立和維護(hù)男女有別的兩性秩序。第四部分討論性別觀念與哲學(xué)。性別觀念的哲學(xué)抽象體現(xiàn)在《周易》的乾坤之道與陰陽之分中。以《周易》的二元對立為哲學(xué)基礎(chǔ)的“女禍論”是具有權(quán)威性的正統(tǒng)觀念，筆者認(rèn)為正是男外女內(nèi)的社會結(jié)構(gòu)導(dǎo)致了“女禍”這種社會現(xiàn)象。本文的結(jié)論是在公共領(lǐng)域和家庭領(lǐng)域的分化中，男人建立和掌握了強(qiáng)大的凌駕于家庭領(lǐng)域之上的公共權(quán)力是導(dǎo)致男尊女卑這一文化現(xiàn)象的根本原因，女人把握婚姻、固守家庭或許能夠帶來個人幸福，卻無益于性別平等，缺乏平等的幸福并不是社會正義所提倡的。在這篇論文中，我力求把社會性別的研究從學(xué)者的書齋中解放出來，使它在構(gòu)建社會主義和諧社會的偉大事業(yè)中成為可操作的應(yīng)用性理論。歷史上曾經(jīng)影響過兩性行為的因素，有些已經(jīng)消失了，有些以改頭換面的形式遺留下來，有些則原封不動地延續(xù)到今天，我希望本文的分析有助于在協(xié)調(diào)兩性關(guān)系的工作中使人們更加自覺、更加理性。
[Abstract]:Gender has two meanings, one is biology, it concerns the difference in human constitution, and therefore is the object of physiology. The other is sociological. It is concerned with the behavior pattern given to men and women by society. In our country, it is summed up as "men and women", how this cultural phenomenon is formed and how to explain this Cultural phenomenon is the object of gender research. Western gender theory uses "social sex" to express the social structure of gender relations. Therefore, gender analysis is a cultural deconstruction. The structure of structural factors, such as economic, political, cultural and other structural factors, is analyzed. The way of survival and people of ancient Chinese sexes is taken. The gender concept is the subject of this thesis. This article is divided into four parts: the first part mainly clarifies the one-sided understanding of the prehistoric women's status in the Chinese prehistoric society. For a long time, we believe that the matriarchal society of the prehistoric society of China is a matriarchal society, and the women enjoy the sublime, according to the Morgan matriarchal social theory. However, after a long period of reflection, the western anthropologists realized that Morgan's theory was based on the wrong interpretation of the kinship appellation of the original ethnic group. The matriarchal system does not necessarily produce a matriarchal system. The interpretation of the mythology, the worship of the goddess; and the long-term debate on the cultural and social nature of some archeology in the prehistoric society, which affects the understanding of the status of women in prehistoric society. The second part analyses the differentiation of the sexes in economic, social and marital families with the related materials of Anthropology and sociology. .1, according to materialist point of view, human production is roughly divided into two kinds, one is the production of life materials, the other is human production, and the various systems of human society are subject to the restriction of the two kinds of production. The system that is most closely related to the two kinds of production is the division of labor between the two sexes in the production of labor, although the gender points around the world are divided. Work is not the same, but generally speaking, male labor is mainly centered around the production of life materials. This kind of labor requires the combination of people and people, and social nature; female labor is mainly around human production and belongs to family labor. Therefore, the two kinds of production actually divide the two fields of human production - society and family, this is housework. Labour is not seen as the fundamental cause of economic and material production. The significance of the division of labour is not to determine the social role of the producers of life materials and the producers of human beings, but to the social role of the producers of life information and the producers of human beings. The social division of the two producers is closely related to the economic dependence of women on men, the custom of killing the women and the relationship between the technology and the social division of labor between men, and the division of labor between the two men forms the field of public relations among men, mainly in the field of religious life, in the field of secular life and in its special aspects. Form - the field of war. It is in these areas that men have established rules of social communication to serve themselves: taboos, norms, systems, etc., women not only have no right to formulate rules but become the object of the implementation of these rules, but the public power comes from the way of survival of the men's groups - economic, religious, political, and war. It is not from the family domain.3, but not from the family field. Women bear the social role of human production. Marriage and family are their fundamental. However, what women know in marriage is often different from what men know. The most fundamental expression of this difference is the "three" of women in Chinese traditional society. Women belong to men, especially husbands and their families. They are a gender group without self sovereignty. On the premise of lack of personal rights, women's bodies are obtained and utilized by the men of another group through exogamy, and become a major route for them to establish social relations. The third part is the socialization of gender roles. Socialization includes both the recognition and training of the connotation of the gender role, as well as the form of social control. The society accepts and internalize the attitudes and behaviors of the society through education, ritual and social norms. In China, they are often displayed in the form of "rite". Education is carried out around the gender role. There is no special school education for women who will eventually become wives and mothers. They are accepted by women and women's virtues, which are fundamentally different from the school education that men take to govern the country. They have to go through important moments such as birth, adulthood, marriage and funeral, and they often accompany certain gifts. As a symbol of gender role orientation, the sex norm establishes and maintains other sexual order in the form of certain instrument rules. The fourth part discusses gender concept and philosophy. The philosophical abstraction of gender concept is embodied in the Tao and Yin and Yang of Zhouyi. The theory of female misfortune based on the two opposition of Zhouyi is the philosophical basis. "It is an authoritative orthodox concept. I think it is the social structure that leads to the social phenomenon of" female misfortune ". The conclusion of this article is that in the division of the public and family fields, men have established and mastered the power of public power above the family field as a cultural phenomenon that leads to men and women's inferiority. The fundamental reason is that women's grasp of marriage and the family may be able to bring personal happiness, but it is not beneficial to gender equality, and the lack of equal happiness is not advocated by social justice. In this paper, I strive to liberate the study of gender from the scholar's study to make it a great cause of building a socialist harmonious society. It has been an operable application theory. In history, some of the factors that have influenced the behavior of the sexes have disappeared, some have been left out in a new form, and some have continued to the present. I hope this analysis helps to make people more conscious and rational in the work of coordinating the relationship between the sexes.

【學(xué)位授予單位】：陜西師范大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2006
【分類號】：K207

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