中国女神“他者”形象的形成及其文化阐释

【作者】 李晓军；

【导师】 屈雅君；

【作者基本信息】 陕西师范大学 ， 文艺学， 2008， 硕士

【摘要】 本论文以性别批评的视角,论述中国女神由主神过渡到附属神的进程,揭示女神“他者”化的深层内涵。论文分为五个部分。第一部分为绪论,主要评述中国女神研究的现状、本论文的整体构思及其所涉及的研究方法。中国女神研究是相对晚出的一个研究方向,它主要是随着性别批评引入中国学界而出现的。论文采用的研究方法主要是跨学科的、多学科的;其次论文采用了宏观考察与微观分析的方法。第二部分为中国女神的世界,主要论述了女神世界前的中国神话表达。在神话时代,女神神话出现之前曾经历过“物活论”神话阶段,也就是前万物有灵论神话阶段。此时的神话主要以动物或者植物为题材,现在遗留下来的此类神话比较少见。随着“灵魂”观念的确立,就过渡到万物有灵的神话阶段。人们把整个自然界当作有灵魂的存在物,并且进行自然崇拜,最淳朴的自然宗教由此而得到确立,当人们进行动植物图腾崇拜时,最初的神就被原始初民创造出来,当人们有意识超越图腾时代之际,女神的时代就开始了。中国女神的世界开始是以女性生殖崇拜表征的,生殖的女性被提升为原母神,她是一切女神的终极原型。女性生殖崇拜同以血缘为重心的社会制度相结合,形成了对氏族祖先的崇拜。第三部分为中国两性同体神话。两性同体神话是女神神话占主导地位向男神神话占主导地位过渡的中间形式,它表达出女神与男神并重、两者联合共同创生万物的思想。第四部分为女神“他者”形象的形成。随着原始社会的进一步发展,男性地位的优势突显出来,反映在神话里,就是出现了一大批神圣的“帝”。其中,男神的“帝”远远超过了女神的“帝”,女神的地位迅速下降,最后就变成了男神的附庸而得到彻底的“他者”化。第五部分为中国女神“他者”形象形成的文化阐释。正如人界是神界的反映,神界也是人界的反映。在中国神话里女神地位的变迁反映在现实生活中就特别耐人寻味。论文从经济基础的农业、思维形式的文字和制度文化的礼制层面分别进行阐释。农业最初是妇女的发明,她们曾经为人类的生存繁衍提供了不可低估的经济保障。随着技术的进步,人口的增多,那种小规模的农业种植不能满足生活的需要,男性就渐渐地参与到了农业生产中,在利用家畜于耕种以后,男性就占据了农业这个重要的经济部门,而此时,女性只是男性的助手,只从事着一些家庭事务。文字是人类表达语言的主要形式。人们在认识世界时,首先是采用以语言构成的理解方式进入理解的过程当中,这样从文字的构成方式中一方面能了解到人们的思维方式,另一方面能推测出创造文字时的深层机制,从而进行文字构成的权力分析。礼制是中国社会权力关系的主要领域,礼制内容的变迁正好反映出男性与女性地位的变化,从而理解女神形象的变化过程。论文最后阐释了中国女神“他者”化对华夏民族人格结构的影响,论文主要从男尊女卑层面上进行论述。而崇女贬男这个层面只是对男尊女卑的补充,因为它只是对女权社会的美好回忆罢了。论文结尾展望了男女两性和谐美好的社会前景。更多还原

【Abstract】 From a gender critical perspective in this dissertation, we discusses the process of Chinese goddess from the main god to the subsidiary God, reveals the deep meaning of the goddess turned into the ’other’. The dissertation is divided into five parts. The first part is the introduction, the part mainly discusses the research situation of the Chinese goddess, the whole conception and the research methods involved in the dissertation.Chinese goddess research is a relatively late research direction, its emergence is mainly with the introduction of gender criticism to the China scholars. The research methods adopted in the paper is mainly interdisciplinary and multidisciplinary, then by the macro and micro analysis. The second part is the world of Chinese goddess, focuses on the expression of Chinese mythology before the world of Chinese goddess.In the age of mythology before the goddess myth it had experienced "on live things" myth stage, that is the former animistic myth stage. At this time the myth mainly focused on animals or plant, such myth legacy is relatively rare at present. As the conception of "soul" established, it turned into the stage of animistic myth. People took the whole nature as the existence of a soul, and created nature worship, thus the most unsophisticated natural religion had be established, When people conducted totem worship of animals and plant, the first God was created, with people consciously beyond totem times, the era of goddess began. The world of Chinese goddess started to worship by the female reproduction, reproductive female was promoted to the original Goddess and became the ultimate prototype of all the goddesses. Ancestor worship formed with the combining between female reproductive worship and the social system focused on consanguinity. PartⅢcontains bisexual consubstantial myth of China. Bisexual consubstantial myth is the transition from the dominated Goddess myth to the dominated male god myth, it expressed the same attention to the goddess and the male God and the idea of creating everything by both. PartⅣis the formation of goddess image as the ’other’. Along with the further development of primitive society, the status of male superiority highlighted, reflected in the mythology, there is a large number of sacred "god".Among them, the "god" of men god far exceeds the "god" of the goddess, the status of the goddess rapidly declines and finally becomes a vassal of the male God and thoroughly becomes the ’other’. PartⅤis a cultural explanation to the formation of Chinese goddess image as the other. As human world is a reflection of divine world, divine world is also a reflection of human world. In Chinese mythology, it is particularly thought -provoking that the goddess status changes reflected in real life. The Paper makes an explanation separately from the agriculture as an economic base, the character as a thinking form and the ritual system as system culture. Agriculture is originally women’s invention, they had provided underestimated financial security for humans’ survival and reproduction. With the advance in technology and the growing population , such small-scale farming can not meet the daily needs of people , men gradually participated in agricultural production, after the use of livestock, the men occupied this agricultural sector as an important economic sector, while the females were the assistants of the male and only dealt with a number of family matters. Characters were the main form for the human expression. At the beginning of People’s understanding the world, the language was used to access the understanding process , through the form of character composing, we can understand the way of thinking on the one hand and speculate the deep mechanism of creating characters and analyze the power of word constitutes on the other hand. The ritual system is the main realm in China’s social system, the changes of the ritual system content properly reflects the changing of the status between men and women, thus we can understand the changing process of the Goddess image. The Paper finally explain the impact of personality structure of the Chinese nation caused by the ’otherization’ of Chinese goddess, which focuses on the aspect of "men are superior to women". Female adoring is a complement to male superiority, because it is only the beautiful memories of the feminist community. Harmonious and good social prospect between men and women is pointed out at the end of the paper更多还原