《金瓶梅》寡妇携财再醮现象探赜——基于明中晚期妇女史视野的考察  

An Exploration of the Plots in the Golden Lotus that Widows Bring Their Deceased Husbands'Legacies to Remarried Families—— Based on the Perspective of Women's History in the Mid and Late Ming Dynasty

作　　者：周洲 Zhou Zhou

机构地区：[1]南京大学中国新文学研究中心

出　　处：《励耘学刊》2023年第2期43-62,304,共21页

摘　　要：在《金瓶梅》中,寡妇孟玉楼和李瓶儿均是携带大量夫家财产再嫁西门庆。基于明代“女为节妇”的贞节说教及“改嫁者,夫家财产及原有妆奁,并听前夫之家为主”等法律条文,上述情节与常理相悖。但若回归明中晚期婚姻缔结、司法实践的真实情境,这类现象其实较为常见。从妇女史视野来看,孟玉楼、李瓶儿二人的再嫁情节,正是对明中叶以降部分地区因商品经济的繁荣,贞节观念受到冲击与挑战,部分女性的经济地位有所提升等复杂现象的真实反映。In the Golden Lotus,both Meng Yulou and Li Ping'er are widows,and they both carry sizable legacies left by their dead husbands and then get remarried to Ximen Qing.According to the chastity view of female in Ming Dynasty,which didn't encourage widows to remarry,and the law in Ming Dynasty,which stipulated that"widows don't have full ownership of their husband's legacy and their own dowry,if they want to remarry,whether they can take away these assets must be decided by the other family members of their dead husbands",it seems that these plots in the Golden Lotus may be contrary to the real cases.But if we return to the historical scene of the marital state and the judicial practice in the mid and late Ming Dynasty for investigation,we can find that such phenomena are incredibly common.Based on the perspective of women's history,we can say that these plots are true reflections of a series of complex social changes in mid and late Ming Dynasty triggered by the development of the commodity economy at that time,including the downward mobility of the chastity view of female and the improvement of the economic status of some women.

关 键 词：《金瓶梅》 孟玉楼 李瓶儿 寡妇再醮 明代妇女史研究 

分 类 号：I207.419[文学—中国文学]