【作者】 冯洁；

【导师】 王晓初； 付建舟；

【作者基本信息】 浙江师范大学 ， 中国现当代文学， 2013， 硕士

【摘要】 反观中国妇女解放道路,明清之际已有部分先进知识分子表达出对女性悲惨命运的同情,而从近代中国到“五四”时期,女性解放的呼吁被越来越多的男性思想先驱正面提出并付诸实践。大部分呼唤男女平等的男性知识分子抑或是以秋瑾为代表的众多进步女性,在女性解放思想上都普遍将注意力集中于女性参政权、教育权、经济权等社会权利的获得上,甚至积极鼓励女子参加民主民族革命。但周作人并未跟随这种时代潮流,而是从文化道德批判与重构的角度,反思中国旧文化、旧道德对女性的残害,并试图重建起一种新文化、新道德。在文化道德批判与重构的过程中,自称“爱智者”的周作人也并未照搬西方女性主义理论,从未追求形而上的体系的建构,而是凭借其开阔的文化视野,一面从西方引进性心理学、文化人类学、生物进化论等先进学说,一面又从古代俞正燮、李贽等人的言论中发掘出真知灼见,通过“嫁接”之法形成更易为国人所理解并接受的女性观。本论文力图回到周作人女性观生成的历史原生语境,从女性解放道路的历史与现实坐标中探讨周作人女性观的建构及其意义所在。论文主体分为三部分：第一章“反叛‘第二性’”,论述周作人明确意识到,女性的解放应首先从唤醒其自我意识起步,只有女性自我主体意识觉醒的前提之下,其他社会权利才可能有讨论的余地。他将矛头直指女性自身内心深处的无意识状态,试图通过对封建旧习俗的文化批判,使女性认清自己的处境,通过科学常识的普及,使其获得正确的自我认知,从而使女性认识到她也是“人”,而非“第二性”,非男性的附属品。第二章“女性本位”,论述周作人不仅认识到女性是一个“人”,更考虑到她还是个“女人”,有其特殊性。他以女性为本位,主张要依了女子的本性使她发展,批判当时社会将女性与男性完全等同的现象,思考真正适合女性的发展道路。在社会分工上,提出新“贤妻良母”论,认为应依照性别的差异使男女在家庭内部各司其职；在两性关系上,认为家庭内部夫妻应当相互尊重,男子应承认女子“圣母”与“淫女”的两面性,并以女性的“性”为本位,达到夫妻间两性的和谐。第三章“新性道德”,论述周作人大胆讨论“性”的话题,揭示出封建社会下旧的性道德观对女子长期的毒害和压迫,严厉指斥封建禁欲主义的虚伪与野蛮,并在批判旧道德的同时引进西方性科学,主张用科学的“净观”正视人的本能欲望,并建立起“灵”与“肉”相一致的新的性道德观,用“爱之艺术”实现男女两性之间平等、和谐、美好的恋爱关系。将周作人的女性观置于中国妇女解放道路上进行考察,使我们更能清晰看到其思想中的闪光点以及局限性,而其众多具有前瞻性的观点对当今中国妇女解放运动也仍具有一定的启发性意义。更多还原

【Abstract】 In the process of women’s liberation, a part of intellectuals have expressed their sympathy for the tragic fate of women in the Ming and Qing Dynasties. From modern times to the May Fourth period, more and more male pioneers came up with the appeal of women’s liberation and put it into practice. However, most of them focused on the acquisition of women’s social rights, even many female pioneers like Qiujin thought also more about women’s equal social status with men, and they encouraged women to take part in democratic national revolutions. However, Zhou Zuoren didn’t follow the trend blindly, but from the perspective of cultural criticism and reconstruction, he reflected on persecutes of women by the old morality and culture, and attempted to re-starting a new culture, a new morality.During this restarting, Zhou Zuoren, so-called philosopher, did not directly copy the Western feminist theory, neither seek to form metaphysical construction of this system. By his open culture vision, he introduced sexual psychology, cultural anthropology, biological evolution from the West, combining Chinese ancients’ thoughts like that of Yu Zhengxie and Li Zhi, thus, his view about women is more comprehensible for us Chinese.This paper tries to return to the historical native context of Zhou’s views on women and then discuss the construction of Zhou’s view on women as well as its significance from different perspective:history and reality of women’s liberation, cultural critic and reconstruction. The thesis is divided into three main parts. The first chapter "rebel’The Second Sex’" explains that Zhou is aware of the fact that women’s liberation should first start from the wake of their self-consciousness, this is the sine qua non of other women’s social rights. He attacks directly women’s inconscience and old feudal customs to try to make women know that they are not the "Second Sex" but a "person". The second chapter "women centered" discourse that, according to Zhou, a woman is not only a "person", but also a "woman", and she has her particularity. Zhou thinks that women should develop depending on her own nature instead of the reality of that time:women are perfectly equal to men. Zhou criticizes that phenomenon and looks for a kind of development just for women. He has also proposed a new "wife and mother" theory, according to which men and women’s duties should be carried out differently within the family; as for sex, men should admit that women have two side,"chaste" and "immoral", and achieve gender harmony basing on women’s needs. Chapter three "new sexual morality" shows Zhou’s opening thoughts about "sex". He reveals the old sexual morality in the feudal society, which is inhuman and hypocritical, no more than a long-term toxicity and oppression for women. While criticizing the old moral, he introduces a "net view" from the West to face people’s nature and desire, establishing thus coherence between spirit and body, which is the new sexual morality. Then the equality and harmony between the sexes is achieved by "the Art of love". In the path of women’s liberation, Zhou’s opinion is inspiring but also a little limited. And many of his forward-looking views are still instructive to women’s liberation movement in today’s China.更多还原