中国古代性别角色的分化及其社会化

发布时间：2018-04-19 20:21

本文选题：性别 + 性别角色分化　；参考：《陕西师范大学》2006年博士论文

【摘要】：性别有两层含义，一层是生物学的，它关心的是人类体质上的差异，因而是生理学的研究对象：另一层是社会学的，它关心的是社会赋予男人和女人的行为模式，在我国把它概括为“男尊女卑”，这种文化现象如何形成以及怎样解释这种文化现象就是性别研究的对象。西方性别理论用“社会性别”表示两性关系的社会结构，因此性别分析就是一种文化解构。分析经济、政冶、文化环境等结构性因素构成的社会机制如何架构、统摄了中国古代两性的生存方式以及人们的性别观念是本论文的研究主题。本文共分为四个部分：第一部分主要澄清学界对中国史前社会妇女地位的片面认识。长期以来我们根据摩尔根母系／母权社会理论相信中国史前社会的母系氏族社会就是母权社会，妇女享有崇高的地位。但是，西方人类学界经过长期反思认识到摩尔根的理论是建立在对原始民族亲属称谓的错误解释之上的，母系制并不必然产生母权制。摩尔根母系社会理论影响到我们对文献中“知母不知父”的理解以及由此而来的对商周始祖感生神话、女神崇拜的解释；并且影响到史学界对史前社会的某些考古学文化社会性质的长期争论，从而影响到对史前社会妇女地位的认识。第二部分结合人类学、社会学的相关材料分析两性在经济生活、社会生活和婚姻家庭中的分化。1、根据唯物主义观点，人类生产大致分为两种，一方面是生活资料的生产；另一方面是人类自身的生产，人类社会的各种制度都要受这两种生产的制约。与两种生产关系最密切的制度便是生产劳动中的两性分工，虽然世界各地的性别分工不尽相同，但一般说来男性劳动主要围绕生活资料的生产进行，这种劳动需要人与人的联合，具有社会性质；女性劳动主要围绕人的生产进行，属于家庭劳动。因此，两种生产实际划分了人类生产的两个领域——社会与家庭，这是家务劳动不被看成经济活动和物质生产的根本原因。两性分工的意义不在于依据性别分配工作，而是确定了生活资料生产者和人的生产者的社会角色。因此尽管任何一个人类社会妇女都参加生产劳动，，有时甚至起到举足轻重的作用，却常常被视为辅助性的、次要的而受到轻视。两种生产者的社会划分与妇女对男人的经济依赖、杀女婴习俗、男人之间的技术和社会分工关系密切。2、两性分工在男人中间形成了公共关系领域，主要表现在宗教生活领域、世俗生活领域及其特殊形式——战争领域。正是在这些领域男人建立起服务于自己的社会交往规则：禁忌、规范、制度等，妇女由于不属于这个领域不仅无权制定规则，反而成为这些规则的实施对象。公共权力来自男人群体的生存方式——经济、宗教、政治、战争等公共领域，而不是来自于家庭领域。3、女人承担着人的生产的社会角色，婚姻家庭是她们的根本。不过，妇女在婚姻中所了解的东西与男人所了解的东西常常大相径庭，这个不同的最根本表现就是中国传统社会里妇女的“三从”，妇女从属于男人特别是丈夫及其家庭，她们是没有人身自主权的一个性别群体。在缺乏人身权的前提下，妇女的身体通过外婚制被另一个群体的男人得到和利用，并成为他们建立社会关系的一个重要途经。第三部分是性别角色的社会化。社会化既包括对两性角色内涵的体认和训练，也包括社会控制的形式。社会通过教育、仪式以及社会规范使两性把符合社会要求的态度和行为接受下来并且内在化，在中国它们常常以“礼”的形式表现出来。教育围绕性别角色展开，因此对于最终将要成为妻子和母亲的女人来说没有专门的学校教育，她们所接受的是妇职和妇德教育，这与男子以治国平天下为己任的学校教育有着根本不同。人的一生要经历诸如出生、成年、结婚、丧葬等重要时刻，它们往往伴随某些礼仪作为性别角色定位的象征。性别规范是以某些仪文细则的形式建立和维护男女有别的两性秩序。第四部分讨论性别观念与哲学。性别观念的哲学抽象体现在《周易》的乾坤之道与阴阳之分中。以《周易》的二元对立为哲学基础的“女祸论”是具有权威性的正统观念，笔者认为正是男外女内的社会结构导致了“女祸”这种社会现象。本文的结论是在公共领域和家庭领域的分化中，男人建立和掌握了强大的凌驾于家庭领域之上的公共权力是导致男尊女卑这一文化现象的根本原因，女人把握婚姻、固守家庭或许能够带来个人幸福，却无益于性别平等，缺乏平等的幸福并不是社会正义所提倡的。在这篇论文中，我力求把社会性别的研究从学者的书斋中解放出来，使它在构建社会主义和谐社会的伟大事业中成为可操作的应用性理论。历史上曾经影响过两性行为的因素，有些已经消失了，有些以改头换面的形式遗留下来，有些则原封不动地延续到今天，我希望本文的分析有助于在协调两性关系的工作中使人们更加自觉、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.

【学位授予单位】：陕西师范大学
【学位级别】：博士
【学位授予年份】：2006
【分类号】：K207

【参考文献】