从“悼亡”说到“自伤”说——论何焯对《锦瑟》主题的阐释及其流变

李商隐《锦瑟》主题阐释史上最引人注目的观点是悼亡说、自伤说与诗集自序说,三种说法均与何焯有关。通过对何焯的李商隐诗歌批评文献进行了全面的梳理与考证,可以探寻何焯对《锦瑟》主题的阐释及其流变,追溯自伤说产生的渊源。何焯以真切的生命体验与科学严谨的文献考据相结合的研究方法,从悼亡说到自伤说,从《锦瑟》扩展到李商隐的全部寄寓之作,建立了自伤型批评话语体系。     

简论丧礼的易服

古礼丧服不是一成不变的,要依据丧期和祭礼的变化多次"易服"。"易服"具体可以分为成服、变服、受服、除服四种情况。"成服"是依据丧制从平时的服装改变为丧服;"变服"、"受服"是成服之后,依据丧期和丧情的变化对丧服进行的改易;"除服"则是丧礼结束后,改回平时的服装。丧服制度中,"服以饰情"、"变而从宜"的思想通贯于整个丧礼易服过程中,同时也是儒家"制之礼义"基本思想的具体表现。     

经典之争:丧服制度与法律秩序——以汉唐之际的母杀父案为例

在发生母杀父的人伦惨剧时,子女应当如何作为是困扰中国传统法律的难题。中国传统士大夫就这一问题的论争主要围绕着对《丧服》等经典的诠释展开。在“继母杀父”的案件中,孔季彦由“绝生母”推导出“绝继母”,而汉武帝从“继母如母”的经义本身得出继母身份的存废依据,魏晋丧服学家则进一步提出继母可能因失去配父之义而丧失母名,然亲生母子关系却不会断绝的观点。在“亲母杀父”的立法之争中,窦瑗立足于父系伦理,强调“父尊母卑”,要求人子“为父绝母”,控告母亲;封君义则站在孝子的服制立场上,认为子女对于父母的情感是相同的,理应保持缄默。后一观点的阶段性胜利使中国传统法有关母子关系的规定在父系家族伦理秩序中呈现出别样的面貌。     

四愁一体——贺铸《青玉案》解析

《青玉案》是北宋词家贺铸的代表作,词中体现了愁之广、愁之密。其所写之愁包括仕优而不能仕之愁、望美人不至之愁、悼亡妻之愁、暮春之愁。这四愁是作者心境的表达,为不可分割的整体。     

从郑玄、王肃的丧期之争看经典与社会的互动

三年之丧在儒家经典中具有特殊的意义,历来深受重视,分歧也因此较多。就丧期而言,有郑玄、王肃的二十七月、二十五月之争。王肃依据两汉以来三年之丧皆为二十五月的历史事实,提出祥同月。郑玄更看重理论上的合理性,认为礼缘情制,但需立中制节,所以重视祭而延长丧期,并通过祥异月确立的原则体现儒家丧礼的制作精神,以求收拾人心、整合社会之功用。两晋以后,郑玄之说逐渐流行,成为从朝廷到民间都普遍遵守的制度,但遵守的同时又意味着对郑玄当初用意的背离,人们看重的只是丧期的延长更适合表达丧礼中必要的哀戚之心,而这种重视情感的表达方式总是能够获得朝廷与社会舆论的褒誉。这一过程中,社会与经典之间相互作用,形成密切的互动关系。     

Meeting / Derrida

In August 1999, Jacques Derrida gave a number of lectures and seminars in Melbourne and Sydney. The seminar of 13 August, held at Sydney's Seymour Centre Theatre, was open to the public. It consisted of a question-and-answer session with Genevieve Lloyd, David Wills, Paul Patton and Penelope Deutscher. Its title, 'Themes from Recent Work', reflected interests in the work from Specters of Marx (1994) onwards which some, including Paul Patton, have referred to as deconstruction in its affirmative phase. What follows is a by-no-means verbatim record of the event. Rather it is but one member of the audience's account of what transpired in the seminar – an account which is therefore necessarily selective and pressed through the grid of my own quasi-philosophical interests. Following this account of the seminar, I offer some marginal notes on the open discussion following the seminar, then, finally, some reflections on a particular matter discussed at the dinner which followed that – madness.     

论“三年之丧”在汉晋时期的演变

“三年之丧”的古礼在汉晋之间曾发生过较大变化。在汉代,由于统治者需要,“三年之丧”发展成为“以日易月”。到了两晋时期,服丧形式又从“以日易月”发展成为“諒誾终制,心丧三年”。这种变化是与当时的政治文化密切相关的。     

Queering the war dead: gold star families and the politics of estrangement

ABSTRACT

Contemporary practices of mourning individuals lost to war violence assert correct and incorrect practices of grieving. Successful practices will emphasize the heroism and the sacrifice of the war dead, centralizing the role of American values in the act of dying for one’s country. To not honor the war dead successfully is seen as a betrayal of their sacrifice and an ethical failure. Through a critical reading of Gold Star Families and the identity politics surrounding acts of mourning, I argue that the social norms acting as guideposts for processes of mourning over-determine relationships and identities in ways that perpetuate a violence that is seen as redemptive. Working towards alternatives to these practices, I argue that a queer relationality can disrupt the idealized constructions of redemptive violence constitutive to notions of successful mourning. A queering of the war dead refuses to allow mourning to be dismissed as unsuccessful if grieving is anything other than the assignment of war hero, patriot, or the solidification of an American identity for those killed by war violence. Ultimately, I argue that acts of queering the war dead have potential to challenge the proliferation of dominant practices that tie a militarized redemptive violence to normalized identities.     

Social Forces 2007年刊文述评

一、概述 Social Forces 1创刊于1922年,是社会学界公认的权威杂志.Social Forces为季刊,每年逢3月、6月、9月和12月出刊,每期一般刊登研究性论文12～20篇和书评10～20篇.SocialForces主要关注社会学的探讨与研究,同时也涉及社会心理学、人类学、政治学、历史学和经济学等学科领域的重要问题.综观2007年Social Forces,其刊文主要呈现出以下四个特点.     

先秦丧服制度中的性别等级地位差异问题初探

丧服制度是中国古代丧葬礼俗文化的一个重要组成部分,作为一项与先秦宗法制互为表里的社会制度,先秦时期的丧服制度是在确保父系(夫系)家族利益优先的前提下,对女性在服制内应享有的权利和义务普遍采取“压降”的办法加以限制,甚至剥夺,这必然导致先秦服制中性别等级地位的不平等。先秦服制中性别等级地位的差异,正是先秦统治者将“亲亲”、“尊尊”、“长长”以及“男女有别”等一套宗法制精神“外化”于丧礼服饰中的表现。其目的在于维系和巩固父权家长制的统治和宗法家族社会的稳定。