【作者】 陈辉；

【导师】 曹锦清；

【作者基本信息】 华东理工大学 ， 社会学， 2013， 博士

【摘要】 本文在叙述关中黄炎村农民生活故事的同时,阐释农民“过日子”的一般逻辑,并以此为基础分析农民的生活哲学及其对当代中国社会转型的影响。论文主要回应以下几个理论和现实问题：首先,核心家庭和三代直系家庭一直是小农经济的主要家庭形态,小农的生产生活方式是理解中国社会的基本理论命题。其次,以古代哲人为代表的生活哲学具有很强的精英主义色彩,小农的生活观和生活方法论更能反映中国最广大群体的生活哲学。再次,农民意识并非中国现代化进程的文化阻滞力,农民生活方式与城市化和工业化并非水火不容,反而具有正面作用。最后,农村社会转型研究不仅应该关注“变”,还应该关注“不变”,正是人们稳定的生产生活方式和意识形态,使社会转型保持稳定性和连续性。研究发现：家庭主义是对农民生活哲学的高度概括,集中表达了农民“过日子”的各项原则、策略和方法。在家庭生活方面,当家权不是集权,而是以“男主外、女主内”为基础的分权。家庭和睦的前提是成员间形成稳定的强弱对比关系并达成力量均衡。吵架是化解矛盾和怨气的方式之一,更有效的策略是“凑和”。“凑合”减少了争执,搁置了争议,使家庭成员在承认矛盾的前提下继续生活在一起。在社会交往方面,基本交往单位不是个人而是家庭,农民在处理家族、邻居、朋友三重社会关系时的基本原则是“通情达理讲良心”。其中,“理”是基于共同生活而形成的地方性规范,“情”包括人之常情和人情往来,“良心”是人的内在道德体验。在人神关系方面,家庭是农民宗教行为的基本单位,祭拜家族神以男性为主,日常性祈福以女性为主。“有所求”是农民求神拜佛的基本动力。基于现实生活的多样需求,农民信仰具有多神论和实用主义取向。农民获得宗教感的方式不是皈依神灵,而是在“过日子”同时,将世俗与神圣统一起来,升华生命体验。在人生意义方面,“过日子”就是农民的事业,几乎不存在家庭之外的人生意义和归属感。人生任务以养育孩子为中心层层展开,核心是代际责任。农民的人格不是个体本位,而是家庭本位,家庭是农民人格的依托。农民的人格不是“自我实现”,而是在“过日子”时通过完成人生任务得以安身立命。在家庭经济方面,农民以家庭为中心安排自己的生产活动,通过兼业的方式力求家庭收入最大化。勤俭持家是农民处理积累与消费之间紧张关系的基本原则。小农的家庭经济是一种生存经济,“过日子”即是对农民生存理性的概括。综合以上五个方面,进一步将农民生活哲学抽象为“过日子精神”,特指农民在经营家庭生活过程中所表现来的一种精神气质：在生产方面,不计成本地投入劳动,勤勤恳恳,吃苦耐劳；在家庭生活方面,节俭、顾家,轻个人享受,重子代培养；在人生意义方面,注重现实生活和现世生活,把经营生活作为基本人生目标。这种精神气质,是中国小农在漫长农耕社会中历练而成的生存伦理。这种精神代代相传,农民载着它进入现代社会,并对当代中国社会转型产生深远影响。更多还原

【Abstract】 This thesis is focused on expounding the logic of farmers’family life by representing their living stories in Huangyan Village, Guanzhong, and based on it, analyzing farmers’ living philosophy and its influences on social transformation in China contemporarily,In the thesis, four theoretical issues and practices are explained. First, nuclear families and lineal three-generation families have been the main family patterns in the society of small-scale farming economy; production and life patterns of small farmers are the basic theoretical propositions to understand Chinese society. Secondly, life philosophy represented by ancient philosophers is characteristic of elitism. In China, however, life concept and methodology of small farmers can reflect life philosophy of the populace. Thirdly, farmer consciousness is not culture resistance to China’s modernization process, and farmer’s lifestyle is not incompatible with urbanization and industrialization. Moreover, farmer consciousness and farmers’lifestyle has a positive effect. Lastly, researchers on rural social transformation should not only lay their eyes on "change", but also on "stability". It is farmers’continuous styles of production, life and consciousness that make social transformation steady and sustainable.The research discloses that familism is high-level generalization of the farmer’s life philosophy, which conveys farmer’s principles, strategies and methods of "guorizi"As to family life, authority of family-management is not centralization but a kind of decentralization based on "man master, woman in". The premise of harmonious relation in a family is the stable relationship between "the stronger" and "the weaker" among family members and the formation of the balanced of power. Quarreling is a way to solve conflict and grievance, while more efficient strategy is "Couhe (making do)", which reduces dispute, shelves controversy, keeps life continuing among family members in the condition of accepting contradiction.In the respect of association, the basic unit is not an individual but a family. The essential principle of dealing with family, friends, neighbors is "showing’li, love and common conscience", in which "Li" is the local regulation from common live", love" includes the human nature and human interaction, and "conscience" is the inherent moral experience.As to relationship between Human and God, family is the basic unit in farmer’s religious behavior. When worshiping the Family God, males dominate, while routine pray is mainly made by females.The basic driving force of farmer to worship the God and Buddha is "desiring something". Due to diverse needs in real life, farmers’faith belongs to polytheism and utilitarian orientation. The way of farmers to get religious feelings is not by converting to the Gods, but by making the secular and the sacred life unified to the height of life experience in "guorizi".When talking about the meaning of live,"guorizi" is farmers’cause, and there is almost no meaning and sense of belonging outside of family. The life tasks are expanded around raising the children, and the key point is intergenerational responsibility. The farmers’ personality is not individual-oriented but family-oriented, and family is the end-result of farmers’personality, which is not "self-realization" but realizing in "guorizi".In the respect of family economy, the farmers arrange production activities around family, and they strive to maximize the household income by part-time laboring. Thrift is basic principles when the farmers deal with the tense relations between accumulation and consumption. The family economy of small farmers is a kind of survival economy, and "guorizi" is the generalization of farmers’surviving sense.Based on the five respects above, it is concluded that the farmers’life philosophy is an abstraction of "guorizi", which is the ethos farmers show in the process of managing the family life:in the respect of production, the performance is hardworking, diligent and conscientious; in family life, the performance is thrifty, familism, and special attention to children; in the meaning of life, focusing on real life and reality, and the basic goal in life is to business life. This spirit of Chinese peasants, is the way of life and survival ethics forming in the long agricultural society production. Being handed down from age to age, this spirit is carried into the modern society, and making a profound impact on the contemporary social transformation.更多还原