儀禮喪服篇所表現的親屬結構

KINSHIP STRUCTURE AS SEEN IN SANG-FU OF THE I-LI

儀禮是我國的經典之一，其成書年代雖有爭論，但從漢代開始儀禮已成為學者們研究的對象之一確是事實。喪服篇的地位特殊，它所描述的制度涵蓋面較廣，可代表各個階層。經過分析後我們發現：1.喪服篇的親屬體系是一個從父居、男性傳遞、男性連繫，自我定向與祖先定向同時運作的父系體系。2.由於多偶婚以及正妻具有優越的社會地位，同時由於長男繼承以及長子具有優越的社會地位，使得喪服篇親屬體系具有濃厚的宗法色彩。3.由於母親的地位以及母方親屬依靠父母的婚姻狀況而定，而且父方的男性親屬（從父兄弟）、母方的女性親屬及其所出（從母，從母兄弟）各依父母的性別而有所類分，使得喪服篇的親屬體系有明顯的聯姻特性。4.雖然政治角色已以擬親屬的性質打入親屬範圍，但在權衡親屬地位（父）與政治地位（君）時，親屬地位仍為優先（在斬衰章的順序中仍以父為優先），與以後的“移孝作忠”，“大義滅親”的政治倫理是不相同的。

The I-li is one of the Chinese classics. Although the date of its actual writing is debatable, the fact is that it has become an object of scholarly attention beginning the Han dynasty. As we compared to some other parts of of the I-li, the position of the Sang-fu in the I-li is unusual. Besides, it has a chuan which some other parts of the I-li do not have, and the system which it described can almost cover all classes of society: from Ko-chun (even tien-tzu) to shih (even shumin). Upon analysis, we have discovered the following:(1) The kinship system as manifested in the Sang-fu is a patrilineal system: member recruitment is traced through the male line and the rule of residence is patrilocal. Both ego orientation and ancestor orientation can coexist and operate in this system. (2) Due to the system of polygyny and the prestigious social status of the first wife as well as primogeniture and the prestigious social status of the senior branch, the kinship system in the Sang-fu has rich ramifications with respect to tsung-fa (clan law). (3) Owing to the position of one's mother and the maternal relatives being determined by the marriage situation of one's parents, and paternal male relatives and maternal female relatives in the parent's generation being classified by the sex of the father or mother respectively, the kinship system in the Sang-fu has some characteristics of an elementary marriage system. (4) From the view point of social structure, although political role has invaded into the kinship sphere by quasi-kinship, in the balance of power between kinship (father) and politics (chun), kin ties still take precedence. This is quite different from the political philosophy exemplified by such phrases as 'displacing one's filial piety kto serve one's country (chun)' and 'ignoring one's kin by justice and righteousness' developed in a later period of time.