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在传统中国,无后家庭无视传统祭祀原则与国家礼法规定,立异姓为后以存续祖先祭祀的情形一直存在。对于异姓能否为后,南宋士大夫提出了几种解释路径。朱熹从其思想体系的圆融性出发赞同异姓为后,其门人陈淳从一系列历史典故出发坚决反对异姓为后,南宋具有理学倾向的名公判官则从司法实践出发,对异姓能否为后给出了更灵活的处理方式。虽然以姓氏为分类标志的“神不歆非类、民不祀非族”原则构成了反对异姓为后的传统标准,但南宋士大夫对异姓能否为后的解释很大程度上取决于对祖先祭祀所依据的社会分类体系的理解。在此过程中,论者要么创制新的祭祀活动及原则以适应新的社会分类体系,要么对分类体系作出调整以维持原有祭祀活动及原则。梳理这些不同解释路径对于厘清南宋理学阵营的内部构造以及传统社会礼法与民情之关系具有重要意义。
In traditional China, no-back families ignored the traditional sacrificial rites and the state law on rituals. For the surname surname can be after the Southern Song Dynasty doctor put forward several ways to explain. After starting from a series of historical allusions and resolutely opposing different surnames, Zhu Xi, a connoisseur of the Southern Song Dynasty with the tendency of Neo-Confucianism, proceeded from judicial practice, Given a more flexible approach. Although the principle of “surrender of the gods, non-worshiping of the gods, non-worship of the non-clans” constitutes the traditional standard of opposing surnames, the explanation of whether the surnames of the Southern Song Dynasty later interpret the surname is largely determined by Understanding of the social classification system on which ancestor sacrifices are based. In this process, the author either creates new sacrificial activities and principles to adapt to the new social classification system, or adjusts the classification system to maintain the original sacrificial activities and principles. It is of great significance to sort out these different explanations paths to clarify the internal structure of Southern Song Confucianism camp and the relationship between the etiquette and public sentiments in the traditional society.