發(fā)布時(shí)間：2018-04-21 13:51

  本文選題：《朱子家禮》 + 女婿在逃��； 參考：《華東師范大學(xué)》2017年碩士論文

【摘要】：《朱子家禮》打破了"禮不下庶人"的藩籬,本著"從俗從簡(jiǎn)"的原則對(duì)婚喪冠祭等多方面進(jìn)行整理,為家庭禮儀提供了范本。而把《朱子家禮》立為全國(guó)禮儀典范的則是少數(shù)民族統(tǒng)治的元代,為此,本文試圖從《元典章》中汲取素材,以揭示元代婚俗對(duì)《朱子家禮》的貫通與運(yùn)用,進(jìn)而明晰禮理二者的內(nèi)在聯(lián)系。本文第一章從贅婚這一形式入手,在男性依附女方的背景下出現(xiàn)了大量女婿在逃事件,為此元廷采用了《朱子家禮》婚禮儀式過(guò)程中首重婚書與官媒兩個(gè)環(huán)節(jié),并以婚男女雙方所立婚書內(nèi)容,為多起女婿在逃斷案依據(jù),從贅婚夫妻之間的感情動(dòng)態(tài)發(fā)展中,挖掘出《朱子家禮》儀式背后的性別束縛和宗法推崇,進(jìn)而得出禮因人情,以禮正情觀點(diǎn)。本文第二章從守節(jié)婦這一特殊群體入手,在蒙古入主中原之后,其開放剽悍的民族風(fēng)氣使得另行改嫁一事相對(duì)而言更加自由寬松,但隨著元廷接受漢化的程度加深,禮學(xué)復(fù)興。為此提倡婦女守節(jié),元廷發(fā)布一系列法條規(guī)定,在嫁妝、兒女撫養(yǎng)等方面對(duì)婦女改嫁做出限制。這反映出在婚姻當(dāng)中,女性的個(gè)人意志應(yīng)服從于小家庭乃至大家族的責(zé)任或形象,由此可見(jiàn)當(dāng)時(shí)的女性在表達(dá)個(gè)人欲望訴求時(shí)會(huì)受到思想上與行動(dòng)上的雙重壓迫,進(jìn)而得出禮可節(jié)欲,尊重個(gè)人意志的觀點(diǎn)。本文第三章從收繼婚這一婚姻形式入手,收繼婚是蒙古族最盛行的國(guó)婚,蒙古給予收繼婚合法性地位使得漢人亦流行收繼婚。元廷對(duì)多起收繼婚案例的斷案依據(jù)反映出倫理名分從無(wú)到有的過(guò)程,從兼有異輩收繼和同輩收繼到只允許同輩收繼,這都是《朱子家禮》對(duì)收繼制度產(chǎn)生的影響。但我們還發(fā)現(xiàn)權(quán)力越大地位越高,受到倫理名分的約束就越弱,而作為廣泛性禮儀規(guī)范的《朱子家禮》則不僅僅只對(duì)個(gè)體的情與欲進(jìn)行約束,要發(fā)揮其應(yīng)有的作用,它就需要與理結(jié)合,當(dāng)天理賦予禮以內(nèi)容與使命時(shí),禮會(huì)更行之有效�？偠灾�,元代婚俗所受到的變化實(shí)質(zhì)是草原文明與農(nóng)業(yè)文明的碰撞,通過(guò)對(duì)它們的分析反映出《朱子家禮》對(duì)禮、情、欲、理四種概念的闡述,禮是外在的普遍行為規(guī)范,情是內(nèi)在情感的訴求,欲是個(gè)體生理與心理的表達(dá),理則是普世性統(tǒng)攝一切的本體概念。以禮為中心點(diǎn)進(jìn)行比較,會(huì)發(fā)現(xiàn)四者是互為表里且層層遞進(jìn)的關(guān)系。
[Abstract]:Zhu Zi's Family Rites broke down the barrier of the common man, and arranged the wedding and funeral crown sacrifice in the principle of "simple from the custom", which provided a model for the family etiquette. In order to reveal the penetration and application of the marriage custom of the Yuan Dynasty, the article tries to draw the material from the Yuan Dynasty, which is the rule of the minority nationality in the Yuan Dynasty, in order to reveal the marriage custom of the Yuan Dynasty. And then clarify the inherent relationship between the two. In the first chapter of this paper, starting from the form of redundant marriage, a large number of son-in-law escapes in the context of male attachment to the woman. Therefore, the Yuan court adopted the first bigamy letter and the official media in the wedding ceremony of "Zhu Zi Family Rites". And based on the contents of the marriage letter between men and women, as the basis of many son-in-law 's escape cases, from the dynamic development of the feelings between the redundant marriage couples, the author excavates the gender shackles and patriarchal clergy behind the ceremony of "Zhu Zi's Family Rites", and then comes to the conclusion that the rites are due to human feelings. To be honest with propriety. The second chapter of this paper starts with the special group of vassal women. After Mongolia joined the Central Plains, its open and fierce ethos made the alternative marriage more liberal, but with the deepening of the acceptance of Sinicization by the Yuan Dynasty, the Rites and Learning rejuvenated. Therefore, the Yuan government issued a series of regulations to restrict the remarriage of women in the aspects of dowry and child rearing. This reflects that in marriage, a woman's personal will should be subordinated to the responsibility or image of a small family or even a large family. It can be seen that women at that time were subjected to double oppression in thinking and action when expressing their personal desires and demands. Then comes to the idea that propriety can abstinence and respect individual will. The third chapter starts with the marriage form of "successive marriage", which is the most popular state marriage of Mongolian nationality. Mongolia gives legitimacy status of successive marriage to the Han people, which makes it popular to continue marriage. The basis of the Yuan court's decision on many cases of successive marriage reflects the process of ethical rank from nought to existence, from the combination of different generation and peer to allowing only the same generation, all of which are the influence of Zhu Zi Family Rites on the system of acceptance and succession. However, we also find that the higher the power, the weaker the restriction of ethical rank. As a general etiquette norm, "Zhu Zi Family Rites" is not only restricted to the feelings and desires of the individual, but also plays its due role. It needs to be combined with reason, which will be more effective when it is given content and mission. In a word, the essence of the change of marriage custom in Yuan Dynasty is the collision between grassland civilization and agricultural civilization. The analysis of them reflects the explanation of the four concepts of "Zhu Zi's family ritual", namely, the concept of propriety, emotion, desire and reason. Emotion is the appeal of inner emotion, desire is the expression of individual physiology and psychology, and reason is the ontological concept of universal domination. Compared with the center of propriety, we can find that the four are the reciprocal and progressive relations.
【學(xué)位授予單位】：華東師范大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B244.7

【參考文獻(xiàn)】

相關(guān)期刊論文 前6條

1 安國(guó)樓;王志立;;司馬光《書儀》與《朱子家禮》之比較[J];河南社會(huì)科學(xué);2012年10期

2 羅秉祥;;儒禮之宗教意涵——以朱子《家禮》為中心[J];蘭州大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2008年02期

3 譚曉玲;淺析元代的判決離婚[J];內(nèi)蒙古大學(xué)學(xué)報(bào)(人文社會(huì)科學(xué)版);2003年03期

4 徐適端;元代婚姻法規(guī)中的婦女問(wèn)題初探[J];內(nèi)蒙古社會(huì)科學(xué)(漢文版);1999年04期

5 李淑娥,魂簇;論蒙元時(shí)代的收嫂婚與其法例[J];法制與社會(huì)發(fā)展;1997年02期

6 楊志剛;《司馬氏書儀》和《朱子家禮》研究[J];浙江學(xué)刊;1993年01期

，

本文編號(hào)：1782710