【作者】 吕红平；

【导师】 李振纲；

【作者基本信息】 河北大学 ， 中国哲学， 2010， 博士

【摘要】 家庭是社会的细胞和基本组织。家庭成员之间的关系能否融洽和谐,关键在于是否有一个处理家庭关系的合理原则,即家庭伦理。家庭伦理不仅是调整家庭关系、维系家庭和睦的基本原则,也是社会和谐与稳定的重要保障。我国作为一个有着两千多年儒家文化传统的国家,在长期的传统社会里一直尊奉着由先秦儒家创建的家庭伦理,虽然其内容随着时代的变迁和统治者的需要有所损益,甚至修正,但无论是宗旨还是核心内容,并没有发生根本性变化。先秦儒家家庭伦理形成于私有制基本确立、国家政治生活开始由“公天下”向“家天下”转变、社会道德比较紊乱、以家族本位为特点的父家长婚姻家庭制度环境的春秋战国时期。以孔、孟、荀为代表的先秦儒家创立的仁学,既是“人道”和伦理规范的重要范畴,也是对人提出的最高道德标准、人格追求和精神境界,因此,也就成为家庭伦理的基础与核心。由仁又衍生出仁者爱人、亲亲为大、忠恕待人、克己复礼、以孝为重等家庭伦理的指导思想。家庭虽小,但关系复杂,其中夫妇关系、亲子关系、长幼关系、婆媳关系是家庭关系中最主要的四个方面,其他家庭关系,如叔侄关系、妯娌关系以及隔代关系等,都可以归结到这些关系之中。与上述四种主要家庭关系相对应,先秦儒家设计了夫义妇从、父慈子孝、兄友弟恭、姑慈妇听的家庭伦理体系,成为约束家庭成员思想和行为的准则与规范。研究发现,在这四种主要家庭伦理关系中,还是含有某种程度的平等思想的,用现代语言说就是在一定程度上体现着权利与义务的对等,而且夫义、父慈、兄友、姑慈在前,妇从、子孝、弟恭、妇听在后的概括性表述,还显示出先秦儒家对在上者、位尊者、年长者的要求在先,对在下者、位卑者、年幼者的要求在后,这种概括还是符合逻辑和事实的。论文也对先秦儒家在家庭伦理关系中确立的性别关系中重男轻女和男尊女卑、婚姻缔结中“父母之命”和“媒妁之言”、夫妇关系中“男主外,女主内”和“男主女从”、亲子关系中“以色事亲”和“无改于父道”、长幼关系中“长兄如父”和“父死从兄”等消极因素和畸形观念作出了分析。受先秦时期社会结构和文化观念的影响,先秦儒家家庭伦理带有明显的与血缘关系相联系的特点,主要体现在家庭本位、亲情至上、等级差序、男尊女卑、家国一体等方面。家庭本位的家庭伦理,对于维系传统的家庭关系和社会稳定都产生了一定的积极作用,但是由于个体被埋没在家庭之中,个人利益必须无条件地服从家庭和宗族利益,在强化群体意识的同时,也就淡化甚至泯灭了个人价值,对个性的形成和个体的发展产生了难以估计的消极影响。亲情至上和等级差序在很大程度上是基于人的自然关系而形成的伦理规范,有其合理性的一面,但也容易产生情与法的矛盾和冲突,以及人与人之间关系的不平等。男尊女卑的观念完全是与当时的男权文化和以男系为中心的家庭制度相适应的,体现的是不平等的性别文化。家国一体的思想既为消除忠孝矛盾找到了合理性根据,也是家庭伦理直接推及社会的理论基础。先秦儒家家庭伦理既不是亘古不变的永恒真理,也不是毫无价值的一团糟粕。在我国当代所面临的社会转型以及家庭伦理再建构过程中,应当根据文化的传承性特点和特殊的文化国情,采取古为今用的科学态度,对我国文化源头的先秦儒家家庭伦理作出系统的梳理,经过取其精华、去其糟粕的深度加工,挖掘其符合人性的丰富内涵和仍然具有现代价值的核心内容,并赋予其新的时代内涵,使之成为构建和谐家庭与和谐社会的理论基础和伦理参照。在此基础上,再结合我国当代社会家庭伦理关系趋于简单、家庭伦理关系趋于平等和民主、家庭伦理关系轴心由亲子向夫妻以及由父母向子女转移等特点,正确认识家庭生活中所出现的独生子女负担与尽孝的矛盾、个人本位与家庭责任的矛盾、婚姻自由与离婚率上升的矛盾、重物质与轻精神的矛盾等突出问题,充分挖掘先秦儒家家庭伦理中的积极因素,使其能够在解决现实家庭矛盾和问题、应对“银色浪潮”冲击、构建和谐社会的实践中发挥应有的价值。更多还原

【Abstract】 Family is the social cell and basic unit of society. The key to live in harmony with other family members is family ethics, a reasonable principle to be followed to deal with family relations. Family ethics is not only the fundamental rule for adjusting family relations and maintaining family harmony, but also an important guarantee of social harmony and stability.In a country with Confucian cultural traditions of more than 2000 years, family ethics designed by pre-Qin Confucians was worshipped in the long traditional community, and there were no fundamental changes neither in its principle nor its core components, despite some alterations or even revisions, due to vicissitude of history and demands of the rulers. Family ethics of pre-Qin Confucian is formed in the Spring and Autumn Period, when the basic system of private ownership is established, the national political life begin to transform from“country of the people”to“country of the emperor as his home”, social morality is disordered, and the paternal marriage and family system present strong features of clan departmentalism. The theory of benevolence created by pre-Qin Confucians, with Confucius, Mencius, and Xunzi as representatives, is the foundation and core of family ethics, for it is not only“humanity”, an important area of ethics, but also the highest ethical standards, personality pursuit and mental outlook. Thus, many guiding ideologies are derived, for instance,“the benevolent loves others”,“to love our parents first”,“to treat others with loyalty and reciprocity”,“to deny self and observe the proprieties”, and“priority of the filial piety”, etc.Small as it is, family is composed of complex relationships, including marital relations, parent-child relations, intergenerational relations, and relationship between mother-in-law and daughter-in-law. The other relationships could be attributed to these four main aspects, such as the relationship between uncle and nephew, sisters-in-law, and generations, etc. Pre-Qin Confucians also design ethical system to correspond to the four major family relationships, for example,“husband should be moral and wife should submit to him”,“father should be kind and child should be filial”,“brothers should love and respect each other”, and “mother-in-law should be gentle and daughter-in-law should be compliant”, which are norms and standards to restrict thinking and behavior of family members. According to research, under this circumstance, equality is shown with the coordination of power and obligation to a certain extent. The summative expressions of putting first affections of the husband, father, elder brother and mother-in law, followed by what wife, son, young brother and daughter-in-law should do, logically and factually conform with pre-Qin Confucians’putting the requirements for the superordinate, the noble and the elder before those for the subordinate, the common and the young. Some negative ideas are also analyzed in this dissertation, such as, superiority of men to women in gender relation, parents’orders and matchmaker’s words in intermarriage, husband’s social role in society and women’s family role in marital relation, no altering from the way of his father in parent-child relation, elder brother as the father in seniority relation, etc.Influenced by the social structure and cultural background, pre-Qin Confucian family ethics shows obvious relationship with the blood tie, mainly found in supreme family love, hierarchal arrangement, superiority of men over to women, structural similarity of clan and country, etc. Family-based ethics has played a positive role in maintaining traditional family relationships and social stability as well. However, it has also exerted tremendous passive influences in personality development, for that, personal interests must unconditionally submit to clan interests and personal values were weakened accompanying with strengthened sense of community. Kinship and hierarchal arrangement are partly rational because they are based on natural relationship to a large extent, but they also aroused contradictions and conflicts when taking human sympathy and laws into account, as well as the relationship within people. The concept of male superiority offers reasonable foundations for eliminating the contradiction between loyalty and filial piety, and stands as the theoretical basis for the direct application of family ethics to society.Pre-Qin Confucian family ethics is neither everlasting truth, nor worthless dross. In the contemporary social transformation and reconstruction of family ethics, it is of important value and significance to make a systematic research on pre-Qin family ethics, to excavate rich connotation with humanism by taking the essence and discarding the dregs, to sort out core of modern values and bring new meanings of the times to make it the theoretical basis and ethic reference for construction of a harmonious family and society with scientific attitude to make the past serve the present, according to characteristic of cultural transmission and China’s special cultural conditions. Based on this, combining the characteristics of China’s contemporary social family ethics relationship tending to be more simple, equal and democratic, and its axis transferring from parent-child to husband-wife, and from parents to children, researchers should understand the contradiction between the burden and filial piety of only children, individual and family responsibilities, freedom of marriage and the high divorce rate, more demand for materials and less spirit pursuit. The positive factors of pre-Qin family ethics should be put forward and justified in order for them to play useful roles in resolving family contradictions and issues, dealing with the impact of“Silver Wave”, and building up a harmonious society.更多还原