元代婚俗对《朱子家礼》的吸收和运用

发布时间：2018-04-21 13:51

本文选题：《朱子家礼》 + 女婿在逃　；参考：《华东师范大学》2017年硕士论文

【摘要】：《朱子家礼》打破了"礼不下庶人"的藩篱,本着"从俗从简"的原则对婚丧冠祭等多方面进行整理,为家庭礼仪提供了范本。而把《朱子家礼》立为全国礼仪典范的则是少数民族统治的元代,为此,本文试图从《元典章》中汲取素材,以揭示元代婚俗对《朱子家礼》的贯通与运用,进而明晰礼理二者的内在联系。本文第一章从赘婚这一形式入手,在男性依附女方的背景下出现了大量女婿在逃事件,为此元廷采用了《朱子家礼》婚礼仪式过程中首重婚书与官媒两个环节,并以婚男女双方所立婚书内容,为多起女婿在逃断案依据,从赘婚夫妻之间的感情动态发展中,挖掘出《朱子家礼》仪式背后的性别束缚和宗法推崇,进而得出礼因人情,以礼正情观点。本文第二章从守节妇这一特殊群体入手,在蒙古入主中原之后,其开放剽悍的民族风气使得另行改嫁一事相对而言更加自由宽松,但随着元廷接受汉化的程度加深,礼学复兴。为此提倡妇女守节,元廷发布一系列法条规定,在嫁妆、儿女抚养等方面对妇女改嫁做出限制。这反映出在婚姻当中,女性的个人意志应服从于小家庭乃至大家族的责任或形象,由此可见当时的女性在表达个人欲望诉求时会受到思想上与行动上的双重压迫,进而得出礼可节欲,尊重个人意志的观点。本文第三章从收继婚这一婚姻形式入手,收继婚是蒙古族最盛行的国婚,蒙古给予收继婚合法性地位使得汉人亦流行收继婚。元廷对多起收继婚案例的断案依据反映出伦理名分从无到有的过程,从兼有异辈收继和同辈收继到只允许同辈收继,这都是《朱子家礼》对收继制度产生的影响。但我们还发现权力越大地位越高,受到伦理名分的约束就越弱,而作为广泛性礼仪规范的《朱子家礼》则不仅仅只对个体的情与欲进行约束,要发挥其应有的作用,它就需要与理结合,当天理赋予礼以内容与使命时,礼会更行之有效。总而言之,元代婚俗所受到的变化实质是草原文明与农业文明的碰撞,通过对它们的分析反映出《朱子家礼》对礼、情、欲、理四种概念的阐述,礼是外在的普遍行为规范,情是内在情感的诉求,欲是个体生理与心理的表达,理则是普世性统摄一切的本体概念。以礼为中心点进行比较,会发现四者是互为表里且层层递进的关系。
[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.
【学位授予单位】：华东师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B244.7

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