『여사서』에 나타난 중국 전통시대의 여성담론과 그 사회·정치적 의미

Abstract

The purpose of this paper is to find women's views of traditional Chinese period and their social and political meanings through nǚsìshū(女四書). In particular, this paper is to explore focusing on the influence of Ban Zhao's nǚjè, the first female writer of nǚxùnshū(女訓書), on subsequent nǚxùnshū. In fact, Ban Zhao accommodated and strengthened the ideal female view of XüHà’s the New-Text Scholarship’s scholars, which Liú xiàng deliberately planted in his LièNǚChuán(列女傳), almost literally in nǚjiè. It was the dogmas that the feudal Lords from the end of the age of civil wars to Qin-Hān dynasty had demanded to strengthen their feeble power. It was an ideologue that was constructed to establish a unified system of government, called the Emperor, Village foreman(鄕長) and Patriarch(家父長). In this study, however, I confirmed that Ban Zhao accepted it in her nǚjiè, and that the logic also applies to nǚlùnyǔ, nèixùn and nǚfànjiélù, which were later written. Although certain parts were enhanced or added according to the object of reading each nǚxùnū and the circumstances of the period in which it was written and its needs, they were consistent in their basic framework. Such figures were in the common central thought of the following four feudal women. The first is the identity of a feudal woman. By Ban Zhao was accepting the point of view of a China traditional qián(乾)-yáng(陽)-nán(男)-gāng(剛) and kūn(坤)-yīn(陰)-nǚ(女)-róu(柔) to her nǚjiè, I found that the three subsequent nǚxùnshū eventually placed women's presence under men. For this reason, the notion that "a wife serves her husband like heaven", that "husband works outside, and that women work in the home", and that "women should not do things as they please", has become common. The second is the virtue and attitude of women in a feudal woman. As the identity of women was thus defined, I found that the virtues and attitudes that women should possess were shaped accordingly by the whole of nǚsìshū. According to the "yün," a symbol of women, women are forced to lower themselves, and stand others ahead of themselves by virtue of such as modesty, respect and obedience. The third is the work and role of women in a feudal woman. As women's identity limited women's work to domestic affairs, I found that all four nǚxùnshū had become the basic work of women to make food, dress and sacrifice to their ancestors based on diligence and frugality. However, the role of women has changed somewhat depending on who the reader is and what the times the book was written in. And the fourth is the ethics of women in a feudal woman. I found that it had a profound effect on later times by Ban Zhao's acceptance of Liú xiàng’s the ideal female ethics of LièNǚChuán's, namely "chastity" and "serving but a single husband(一夫從事)" and "SānCóngZhīDào(三從之道)". Of course, although the emphasis on each of nǚxùnshū changed depending on the times, it was the same in that they emphasized chastity. But it was that the pattern was determined by Neo-Confucianism’s ideologues, the emperor's policy of strengthening chastity and the taste of men. From this aspect, it may be said that the identity, virtue and attitude, labor and role, and female ethics of feudal women were controlled by men rather than by women themselves.