儒家女训在日本中世的传播与影响——以《十训抄》中的女德故事为例

Dissemination and Influence of The Textbooks of Confucian Morals for Women in Medieval Japan:A Research of Jikkin—sho

《十训抄》问世于镰仓时代中期,是一部通过人物故事来进行道德说教的童蒙训诫作品,其中收录了大量的中日历史人物故事。在与女德相关的故事中,共有8篇取自儒家女训《列女传》。《十训抄》对儒家女德故事的借鉴,意味着儒家女训在日本中世开始发挥其道德训诫的功效。儒家女训之所以在这一时期能够为人们所接受,根本原因是它适应了当时武家社会父权制日渐强化的社会现状。不过,由于此时日本女性还拥有一定的领地和财产继承权,其社会地位尚未跌入谷底;加之受佛教报恩思想的影响,盛行母性尊重观念,因此,《十训抄》对女德故事的引用并未完全照搬儒家女训的内容,符合儒家女德标准的女性形象也未被视作唯一的理想典范,其女德标准呈现出多样化特征。

Jikkin—sho,which was published in the mid—Kamakura period,is a work of moral preaching for children through stories,including a large number of stories of Chinese and Japanese historical figures.Among the stories related to women’s virtue,eight are taken from the textbook of Confucian morals for women’s Biographies of Exemplary Women.This reference to Confucian stories of women’s virtue in Jikkin—sho means that the textbooks of Confucian morals for women began to function as a moral admonition in medieval Japan.The reason for the textbooks of Confucian morals for women being accepted during this period was that they were adapted to the increasing patriarchal status quo of the samurai society of the time.However,the social status of Japanese women at this time had not yet hit rock bottom,as they still had some rights to territory and inheritance of property,and under the influence of the Buddhist ideology of repaying kindness,the concept of maternal respect prevailed.Therefore,the references to stories of women’s virtue in Jikkin—sho do not completely copy the textbooks of Confucian morals for women,nor are the images of women conforming to Confucian standards of female virtue regarded as the only ideal models,and their standards of women’s virtue show a diversity of characteristics.