异姓不可为后:法制沿革史视域下的陈淳立嗣观

Other Clan's Offspring shouldn't be the Heir: a study on Chen Chun's adopting heir opinions in the visual threshold of legal history

朱子并不赞同异姓为后,但未专门讨论。以气脉相关、"诚"为基础,陈淳论证异姓不可为后的哲学依据。在其逻辑中,异姓后与祖先气脉不相关,无法构成一组合格的祭祀者与祭祀对象,"诚"难以发生作用,二者无法产生交感。其特别强调外孙不可为后,并指出国家允准收养三岁以下异姓弃儿,并非允许以之为嗣。传统宗法沦丧、灾荒、战乱与人情等,令南宋政府、官员均相对包容异姓为后,即使朱子亦不例外。陈淳逆流而上,突显了作为儒者的责任感。其立嗣观贴合法制变革趋向,与明清法律相关变革一致。将陈淳立嗣观置于古代法制沿革史中,陈淳独立于朱子后学的独特价值得以彰显。

Chu Hsi didn’t discuss the issue that other clan’s offspring shouldn’t be the heir. Based on the theory of "Qi Mai"( 气脉) ’s correlation and sincereness( 诚),Chen Chun demonstrated a philosophical principle that other clan’s offspring shouldn’t be the heir. The "Qi Mai"of heir from other family name can’t associate with ancestor’s,so sincereness can’t affect which induce to the fact that there is nothing responsive between them. He especially emphasized that even daughter’s son can’t be heir either. Foundling under the age of three was allowed to be adopted in Tang and Song Dynasties. In Chen Chun’s opinion,government only permit to adopt them but not be heir. Attributing to the decay of traditional patriarchal clan system,famine,war and so on,government and officials in South Song Dynasty had to tolerate heir from other family name.So did Chu Hsi. By contrast,Chen Chun differed with them. It must be noted that the amendments of relevant legal provision in Ming and Qing Dynasties agreed with Chen Chun ’s opinions. His outstanding achievements beyond as Chu Hsi’s successor was unfold in the context of legal history.