試論中世女性日記文學中的“家”意識
發(fā)布時間：2018-10-23 17:25
【摘要】：日本中世女性的獨特之處在于其堅韌不拔的精神。后深草院二條在其作品《不問自語》的卷四中提到她浪跡于日本的東國,先是沿著東海道到達鐮倉,又從鐮倉出發(fā)路過武藏國的川口,最終到達善光寺。又在卷五中提及她巡游于西國,途中在嚴島參拜后,路經(jīng)足摺岬,最后更是到達了贊歧的白峰和松山。日野名子在其作品《竹向之記》中提到她作為一名孀婦代替亡夫經(jīng)營西園寺家,不僅主管著西園寺家北山宅院的隆重慶典,還把獨生子實俊培養(yǎng)成了一名優(yōu)秀的繼承人。阿佛尼在其作品《十六夜日記》中也提到,她為了起訴亡夫的嫡長子為氏侵吞本應屬于其子之遺產(chǎn)一事,踏上了去往鐮倉的旅程。中世的女性總是十分具有行動力,而正是她們?yōu)?家"著想的心情支撐著她們這樣的行動。本論文以上文提及的《不問自語》、《竹向之記》、《十六夜日記》為研究對象,分別從"女兒"、"孀婦"、"母親"三個視角探究這三個作品中的"家"意識。在第一章"從'女兒'的角度看《不問自語》中的家門意識"中,論者首先考察了作為故事重要舞臺的冷泉富小路殿角御所這一地點的寓意,探討了《不問自語》中作者后深草院二條在后深草院后宮中所處的地位。其次,論者解讀了二條的父親雅忠在臨終前留下的遺言中所體現(xiàn)的家門意識。在平安時代,貴族之間普遍存在著對自己的血脈引以為榮的血統(tǒng)意識,而在中世,貴族階層的地位逐漸被武士階層剝奪,這種血統(tǒng)意識卻不減反增。在本章中,論者指出,二條的父親留下的遺言中所體現(xiàn)出的家門意識,正是這種血統(tǒng)意識增強了的體現(xiàn)。最后,論者對紀行篇中二條的行旅進行了考察,指出二條踏上行旅的原因之一是,她想要通過參加地方歌會,使久我家作為歌道名門的名聲流芳百世。在第二章"從'孀婦'的角度看《竹向之記》中的家意識"中,論者首先介紹了在日本中世時期發(fā)生的結婚形式的變遷以及"孀婦"一詞在中世的含義,指出了《竹向之記》的作者名子始終是作為一名孀婦代行著家父長的權力。其次,論者考察了名子參拜寺廟神社和在家進行參禪修行的行為,認為這種行為與其作為孀婦而要代行家長權力時所要證明的"貞節(jié)"相關。最后,論者指出,名子在《竹向之記》的下卷中詳細地記錄了在北山宅院中舉行的慶典,這種記錄手法與男性官員所記的漢文日記十分相似。論者認為,這是因為作者想要通過這種記錄手法所產(chǎn)生的客觀性來證明嫡長子實俊作為繼承人的資格。在第三章"從'母親'的角度看《十六夜日記》中的家意識"中,論者首先考察了《十六夜日記》首段中的"孝"思想,從"《孝經(jīng)》與對父親的'孝'"和"《論語》與對繼母的'孝'"兩個視角解讀了阿佛尼對為氏的批判。其次,著重探討了中世的母性這一主題,在指出了中世的普遍性母愛是指無關孩子的能力而對其進行寬容的愛護后,強調(diào)了阿佛尼和名子作為孀婦的特殊性。
[Abstract]:The unique feature of Japanese women of middle age lies in their perseverance. In the fourth volume of her work, No questions and self talk, Houshengcaoyuan mentions that she traveled to the Dongguo of Japan, first along Dongkaido to Kamakura, then from Kamakura to Kawaguchi of Musashi, and finally to Shanguang Temple. In Volume 5, she was also mentioned that she was touring the West. After visiting Yan Dao, she passed through Cape folding, and finally reached Paifeng and Songshan in Zanqi. Hino, in his work, Zhu Xiang Ji, mentions that as a widow, she runs Xiyuan Temple instead of her deceased husband, not only in charge of the grand celebration of Xiyuan Temple's Beishan House, but also as an excellent heir to her only son, Shi Jun. In her work, Diaries of the Sixteen Nights, Alphany also notes that she embarked on a journey to Kamakura in order to sue her deceased husband's eldest son for embezzlement of her son's inheritance. Women in the middle world are always very active, and it is their desire for home that underpins them. In this paper, the author discusses the consciousness of "home" from the perspectives of "daughter", "widow's wife" and "mother" from three perspectives of "daughter", "widow's wife" and "mother". In the first chapter, "from the perspective of" daughter, "the sense of home in" not asking oneself ", the theorists first examine the moral of the location of Leng Quan, a place at the corner of the Fuxiao Temple, which is an important stage of the story. The position of author Houshengcaoyuan in Houshengcaoyuan and Hougong was discussed. Secondly, the author interprets the family consciousness embodied in the last words left by Yazhong, the father of two articles. In the times of peace, there was a sense of pedigree proud of one's own blood among aristocrats, but in the middle ages, the status of the aristocratic class was gradually deprived by the samurai class, but this kind of pedigree consciousness did not decrease but increase. In this chapter, the theorists point out that the family consciousness embodied in the last words left by the father of the two articles is the embodiment of the enhanced sense of lineage. Finally, the author makes an investigation of the two journeys in Ji Xing, and points out that one of the reasons why the two set foot on the tour is that she wants to make my family's reputation as a famous folk song immortal through participating in a local song meeting. In the second chapter, "from the perspective of widow's wife", the author first introduces the changes of marriage forms and the meaning of "widow's wife" in the middle age of Japan. It is pointed out that the author's name of Zhu Xiang Ji is always the power of acting as a widow and head of family. Secondly, the theorists examined the behavior of visiting temple shrines and practicing meditation at home, and considered that this behavior was related to the "virginity" he had to prove when she was a widow who had to exercise parental power on her behalf. Finally, it is pointed out that in the next volume of Zhu Xiang Ji, the author records in detail the celebration held in the Beishan House yard, which is very similar to the Chinese diaries kept by male officials. It is believed that this is because the author wants to prove that his eldest son Shijun is qualified as heir through the objectivity of this recording technique. In the third chapter, "Family consciousness in Sixteen Night Diaries" from the perspective of "Mother", commentators first examine the "filial piety" thought in the first paragraph of "Sixteen Night Diaries". From the perspectives of filial piety and filial piety to father, Analects of Confucius and filial piety to stepmother, this paper interprets Aforney's criticism of Wei Shi. Secondly, this paper focuses on the theme of motherhood in the Middle World. After pointing out that the universal maternal love of the Middle World refers to the tolerant love for children without their ability, it emphasizes the particularity of Avone and his name as widows.
【學位授予單位】：北京外國語大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：I313.06
[Abstract]:The unique feature of Japanese women of middle age lies in their perseverance. In the fourth volume of her work, No questions and self talk, Houshengcaoyuan mentions that she traveled to the Dongguo of Japan, first along Dongkaido to Kamakura, then from Kamakura to Kawaguchi of Musashi, and finally to Shanguang Temple. In Volume 5, she was also mentioned that she was touring the West. After visiting Yan Dao, she passed through Cape folding, and finally reached Paifeng and Songshan in Zanqi. Hino, in his work, Zhu Xiang Ji, mentions that as a widow, she runs Xiyuan Temple instead of her deceased husband, not only in charge of the grand celebration of Xiyuan Temple's Beishan House, but also as an excellent heir to her only son, Shi Jun. In her work, Diaries of the Sixteen Nights, Alphany also notes that she embarked on a journey to Kamakura in order to sue her deceased husband's eldest son for embezzlement of her son's inheritance. Women in the middle world are always very active, and it is their desire for home that underpins them. In this paper, the author discusses the consciousness of "home" from the perspectives of "daughter", "widow's wife" and "mother" from three perspectives of "daughter", "widow's wife" and "mother". In the first chapter, "from the perspective of" daughter, "the sense of home in" not asking oneself ", the theorists first examine the moral of the location of Leng Quan, a place at the corner of the Fuxiao Temple, which is an important stage of the story. The position of author Houshengcaoyuan in Houshengcaoyuan and Hougong was discussed. Secondly, the author interprets the family consciousness embodied in the last words left by Yazhong, the father of two articles. In the times of peace, there was a sense of pedigree proud of one's own blood among aristocrats, but in the middle ages, the status of the aristocratic class was gradually deprived by the samurai class, but this kind of pedigree consciousness did not decrease but increase. In this chapter, the theorists point out that the family consciousness embodied in the last words left by the father of the two articles is the embodiment of the enhanced sense of lineage. Finally, the author makes an investigation of the two journeys in Ji Xing, and points out that one of the reasons why the two set foot on the tour is that she wants to make my family's reputation as a famous folk song immortal through participating in a local song meeting. In the second chapter, "from the perspective of widow's wife", the author first introduces the changes of marriage forms and the meaning of "widow's wife" in the middle age of Japan. It is pointed out that the author's name of Zhu Xiang Ji is always the power of acting as a widow and head of family. Secondly, the theorists examined the behavior of visiting temple shrines and practicing meditation at home, and considered that this behavior was related to the "virginity" he had to prove when she was a widow who had to exercise parental power on her behalf. Finally, it is pointed out that in the next volume of Zhu Xiang Ji, the author records in detail the celebration held in the Beishan House yard, which is very similar to the Chinese diaries kept by male officials. It is believed that this is because the author wants to prove that his eldest son Shijun is qualified as heir through the objectivity of this recording technique. In the third chapter, "Family consciousness in Sixteen Night Diaries" from the perspective of "Mother", commentators first examine the "filial piety" thought in the first paragraph of "Sixteen Night Diaries". From the perspectives of filial piety and filial piety to father, Analects of Confucius and filial piety to stepmother, this paper interprets Aforney's criticism of Wei Shi. Secondly, this paper focuses on the theme of motherhood in the Middle World. After pointing out that the universal maternal love of the Middle World refers to the tolerant love for children without their ability, it emphasizes the particularity of Avone and his name as widows.
【學位授予單位】：北京外國語大學
【學位級別】：碩士
【學位授予年份】：2017
【分類號】：I313.06
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