试论中世女性日记文学中的“家”意识
发布时间：2018-10-23 17:25
【摘要】：日本中世女性的独特之处在于其坚韧不拔的精神。后深草院二条在其作品《不问自语》的卷四中提到她浪迹于日本的东国,先是沿着东海道到达镰仓,又从镰仓出发路过武藏国的川口,最终到达善光寺。又在卷五中提及她巡游于西国,途中在严岛参拜后,路经足摺岬,最后更是到达了赞歧的白峰和松山。日野名子在其作品《竹向之记》中提到她作为一名孀妇代替亡夫经营西园寺家,不仅主管着西园寺家北山宅院的隆重庆典,还把独生子实俊培养成了一名优秀的继承人。阿佛尼在其作品《十六夜日记》中也提到,她为了起诉亡夫的嫡长子为氏侵吞本应属于其子之遗产一事,踏上了去往镰仓的旅程。中世的女性总是十分具有行动力,而正是她们为"家"着想的心情支撑着她们这样的行动。本论文以上文提及的《不问自语》、《竹向之记》、《十六夜日记》为研究对象,分别从"女儿"、"孀妇"、"母亲"三个视角探究这三个作品中的"家"意识。在第一章"从'女儿'的角度看《不问自语》中的家门意识"中,论者首先考察了作为故事重要舞台的冷泉富小路殿角御所这一地点的寓意,探讨了《不问自语》中作者后深草院二条在后深草院后宫中所处的地位。其次,论者解读了二条的父亲雅忠在临终前留下的遗言中所体现的家门意识。在平安时代,贵族之间普遍存在着对自己的血脉引以为荣的血统意识,而在中世,贵族阶层的地位逐渐被武士阶层剥夺,这种血统意识却不减反增。在本章中,论者指出,二条的父亲留下的遗言中所体现出的家门意识,正是这种血统意识增强了的体现。最后,论者对纪行篇中二条的行旅进行了考察,指出二条踏上行旅的原因之一是,她想要通过参加地方歌会,使久我家作为歌道名门的名声流芳百世。在第二章"从'孀妇'的角度看《竹向之记》中的家意识"中,论者首先介绍了在日本中世时期发生的结婚形式的变迁以及"孀妇"一词在中世的含义,指出了《竹向之记》的作者名子始终是作为一名孀妇代行着家父长的权力。其次,论者考察了名子参拜寺庙神社和在家进行参禅修行的行为,认为这种行为与其作为孀妇而要代行家长权力时所要证明的"贞节"相关。最后,论者指出,名子在《竹向之记》的下卷中详细地记录了在北山宅院中举行的庆典,这种记录手法与男性官员所记的汉文日记十分相似。论者认为,这是因为作者想要通过这种记录手法所产生的客观性来证明嫡长子实俊作为继承人的资格。在第三章"从'母亲'的角度看《十六夜日记》中的家意识"中,论者首先考察了《十六夜日记》首段中的"孝"思想,从"《孝经》与对父亲的'孝'"和"《论语》与对继母的'孝'"两个视角解读了阿佛尼对为氏的批判。其次,着重探讨了中世的母性这一主题,在指出了中世的普遍性母爱是指无关孩子的能力而对其进行宽容的爱护后,强调了阿佛尼和名子作为孀妇的特殊性。
[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.
【学位授予单位】：北京外国语大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：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.
【学位授予单位】：北京外国语大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：I313.06
【相似文献】
相关期刊论文 前10条
1 韦立新;日本中世文化与中国禅文化的关系[J];广东外语外贸大学学报;2003年03期
2 A.B.西蒙诺夫斯卡娅;橋水;;中世}\0中W kw史之基本特徵(~，
本文编号：2289962
本文链接：https://www.wllwen.com/xiandaiwenxuelunwen/2289962.html
