从清华简《郑武夫人规孺子》看先秦母子关系  

On the Relationship between Mother and Son in the pre-Qin Period from the Tsinghua Bamboo Slips of Zheng Wu Fu Ren Gui Ru Zi

作　　者：张淑一[1] ZHANG Shu-yi(School of History and Culture,South China Normal University,Guangzhou 510631,China)

机构地区：[1]华南师范大学历史文化学院,广东广州510631

出　　处：《河北学刊》2021年第4期91-96,共6页Hebei Academic Journal

基　　金：2015年度国家社会科学基金一般项目“战国楚简姓氏人名资料的整理与研究”(15BZS036)。

摘　　要：“夫死从子”,一直是人们对先秦时代母子关系一个“拿来主义”的表述,但清华简第6辑《郑武夫人规孺子》与传世文献互证显示,郑武公夫人武姜在丈夫死后对其子郑庄公仍有着相当大的权威;并且母亲对于儿子的权威无论在先秦抑或后世都是普遍存在的。在“孝道”的规定下,母子天伦以及“移孝作忠”的政治伦理是影响“夫死从子”实际施行的主要因素,男权话语下的“夫死从子”性别秩序设计与人们的社会实践往往有很大的出入。“Obeying the son after husband’s death”has always been a“taking doctrine”expression of the relationship between mother and son in the pre-Qin period.However,the sixth volume of Tsinghua bamboo slips of Zheng Wu Fu Ren Gui Ru Zi(Mrs.Zheng Wu Advising Her Son)and the handed down literature show that Wu Jiang,wife of Lord Zheng Wu,still has considerable power over her son Lord Zheng zhuang after her husband died.And the authority of mother to son is universal in both the pre-Qin and later generations.Under the rule of“filial piety”,the natural bonds between mother and son and the political ethics of“changing filial piety into loyalty”are the main factors affecting the actual implementation of“obeying son after husband’s death”.The design of gender order of“obeying son after husband’s death”in the patriarchal discourse is often quite different from people’s social practice.

关 键 词：武姜 郑庄公 “夫死从子” 孝道 “移孝作忠” 

分 类 号：K225[历史地理—历史学]