汉代妇女的法律地位探究
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摘要
汉代在中国历史上承上启下，继往开来，其各项规章制度对后世产生了很大影响，尤其是法律制度所产生的影响更为深远。众所周知，儒家思想在汉代开始成为封建统治集团治国理民的指导原则，儒家所倡导的伦理规范也开始与法律紧密结合，这势必会对汉代妇女在法律上的地位产生影响。而汉代关于妇女的某些法律规定又影响了后世关于妇女的立法。因此，研究汉代妇女的法律地位就显得十分重要。
本文对汉代妇女法律地位的考察是从女性“为人女”、“为人妻”到“为人母”这三个人生阶段进行的，分析了在儒家“男尊女卑”思想的影响下，这三个阶段的妇女因身份不同而在法律地位上所产生的差异性。汉代未嫁女在爵位和财产继承等方面拥有一定的权力。对已嫁妇而言，汉律一方面保护了她们对丈夫的爵位和财产进行继承的权力，一方面对她们在婚姻、法律责任及服丧等方面的权利和义务进行了约束。因为“孝”和“长幼有序”的礼教观念的影响，汉代母亲在家庭事务、儿女婚姻、爵位和财产的继承方面都拥有优于子女的权力，从而出现了一种可以名之为“母权”的现象。汉代妇女地位在法律上的差异性除了表现为统治阶层的妇女地位高于被统治阶层的妇女，还表现为一般家庭中母亲或婆婆的地位高于女儿和儿媳，丈夫再婚后后妻的地位又高于前妻的地位。
汉代一方面在立法上尊奉的是男尊女卑的原则，一方面在刑罚的实施上又给“卑弱者”以一定的宽宥。如果丈夫的爵位在上造以上，他的妻子还可以在刑罚上获得相应的减免。
汉代妇女在法律上的地位与占据统治地位的意识形态密不可分，同时又受社会经济发展状况的影响。总之，汉代妇女在法律上的地位与唐宋以后的妇女相比，显然是要高一些的。此后，随着礼与法的结合目益紧密，妇女在法律上的地位日益沦落。
The Han dynasty is a transitional period of inheriting and initiating . Its rules and regulations, especially its law system has a great influence on the later ages.
As we all know, the Confucianism become the guiding principle for the feudal ruling class to administer the country. The ethical code proposed by the Confucian school began to combine with law, which was bound to have influence on the status of women in law within Han dynasty. Also some legal stipulations concerning women were the origin of legislation for women in later ages. So the research on the legal status of women in Han dynasty appears very important.
The present paper makes an investigation into the legal status of women in Han dynasty by dividing women' s life into 3 stages: being a daughter, a wife and a mother. Under the
thought of Confucian school-men are noble and women are
humble, this paper analyses the different grader of women' s legal status caused by their different roles in the 3 stages.
The unmarried women in Han dynasty had certain rights to inherit the title of nobility and property. As for married women , the law in Han, on the hand, protected their right to inherit their husbands' title of nobility and property; on the other hand, it stipulates their rights and obligations in marriage, duty in law and mourning etc. The mothers in Han dynasty, under the feudal ethical code "filial piety" and "order of old and young ages" , had superior rights in domestic affairs, marriage of sons and daughters, inheritance of title of nobility and property. So a phenomenon, we could call it "matriarchal" , appeared.
The different grades of women' s legal status in Han
dynasty not only reflect in that the status of women who were from the ruling class were higher than those of woman who were from the ruled class, but also in that in ordinary family the status of mother or mother-in-law were higher than daughter or daughter-in-law; the status of remarried men' s wives were higher than those of their former wives.
In legislation, Han dynasty followed the principle of "men are noble; women are humble" . while in implementation of penalty, it gave some lenience to the humble and the weak. He whose title of nobility was above "Shangzao" , His wife could get corresponding mitigation when was under penalty.
The status of women in law are apparently higher than those of Tang, Song dynasty and thereafter. Then as the combination of ethical code and law went further, the status of women in law got lower day by day.
本文对汉代妇女法律地位的考察是从女性“为人女”、“为人妻”到“为人母”这三个人生阶段进行的，分析了在儒家“男尊女卑”思想的影响下，这三个阶段的妇女因身份不同而在法律地位上所产生的差异性。汉代未嫁女在爵位和财产继承等方面拥有一定的权力。对已嫁妇而言，汉律一方面保护了她们对丈夫的爵位和财产进行继承的权力，一方面对她们在婚姻、法律责任及服丧等方面的权利和义务进行了约束。因为“孝”和“长幼有序”的礼教观念的影响，汉代母亲在家庭事务、儿女婚姻、爵位和财产的继承方面都拥有优于子女的权力，从而出现了一种可以名之为“母权”的现象。汉代妇女地位在法律上的差异性除了表现为统治阶层的妇女地位高于被统治阶层的妇女，还表现为一般家庭中母亲或婆婆的地位高于女儿和儿媳，丈夫再婚后后妻的地位又高于前妻的地位。
汉代一方面在立法上尊奉的是男尊女卑的原则，一方面在刑罚的实施上又给“卑弱者”以一定的宽宥。如果丈夫的爵位在上造以上，他的妻子还可以在刑罚上获得相应的减免。
汉代妇女在法律上的地位与占据统治地位的意识形态密不可分，同时又受社会经济发展状况的影响。总之，汉代妇女在法律上的地位与唐宋以后的妇女相比，显然是要高一些的。此后，随着礼与法的结合目益紧密，妇女在法律上的地位日益沦落。
The Han dynasty is a transitional period of inheriting and initiating . Its rules and regulations, especially its law system has a great influence on the later ages.
As we all know, the Confucianism become the guiding principle for the feudal ruling class to administer the country. The ethical code proposed by the Confucian school began to combine with law, which was bound to have influence on the status of women in law within Han dynasty. Also some legal stipulations concerning women were the origin of legislation for women in later ages. So the research on the legal status of women in Han dynasty appears very important.
The present paper makes an investigation into the legal status of women in Han dynasty by dividing women' s life into 3 stages: being a daughter, a wife and a mother. Under the
thought of Confucian school-men are noble and women are
humble, this paper analyses the different grader of women' s legal status caused by their different roles in the 3 stages.
The unmarried women in Han dynasty had certain rights to inherit the title of nobility and property. As for married women , the law in Han, on the hand, protected their right to inherit their husbands' title of nobility and property; on the other hand, it stipulates their rights and obligations in marriage, duty in law and mourning etc. The mothers in Han dynasty, under the feudal ethical code "filial piety" and "order of old and young ages" , had superior rights in domestic affairs, marriage of sons and daughters, inheritance of title of nobility and property. So a phenomenon, we could call it "matriarchal" , appeared.
The different grades of women' s legal status in Han
dynasty not only reflect in that the status of women who were from the ruling class were higher than those of woman who were from the ruled class, but also in that in ordinary family the status of mother or mother-in-law were higher than daughter or daughter-in-law; the status of remarried men' s wives were higher than those of their former wives.
In legislation, Han dynasty followed the principle of "men are noble; women are humble" . while in implementation of penalty, it gave some lenience to the humble and the weak. He whose title of nobility was above "Shangzao" , His wife could get corresponding mitigation when was under penalty.
The status of women in law are apparently higher than those of Tang, Song dynasty and thereafter. Then as the combination of ethical code and law went further, the status of women in law got lower day by day.
引文
[1]程树德．九朝律考[M]．北京：中华书局，1963．
[2]沈家本．历代刑法考．[M]．北京：中华书局，1985．
[3]长孙无忌．唐律疏议．[M]．北京：中华书局，1983．
[4]沈之奇．大清律辑注．[M]．北京：北京大学出版社，1993。
[5]窦仪．宋刑统．[M]．北京：中华书局，1984．
[6]睡虎地秦墓竹简整理小组．睡虎地秦墓竹简[M]．北京：文物出版社，2001．
[7]张家山汉墓竹简整理小组．张家山汉墓竹简[M]．北京：文物出版社，2000．
[8]司马迁．史记．[M]．北京：中华书局，1965．
[9]班固．汉书．[M]．北京：中华书局，1965．
[10]范晔．后汉书．[M]．北京：中华书局，1965．
[11]陈寿．三国志．[M]．北京：中华书局，1965．
[12]房玄龄等．晋书．[M]．北京：中华书局，1965．
[13]杨伯峻．论语译注．[M]．北京：中华书局，1980．
[14]杨天宇．礼记译注．[M]．上海：上海古籍出版社：1997．
[15]杨天宇．仪礼译注．[M]．上海：上海古籍出版社，1994．
[16]杨伯峻．春秋左氏转[M]．北京：中华书局，1990．
[17]王先谦．荀子集解[M]．诸子集成本．上海：上海书店，1986．
[18]杨伯峻．孟子译注[M]．北京：中华书局，1960．
[19]王利器．风俗通义校注．[M]．北京：中华书局，1981．
[20]王充．论衡．[M]．上海：人民出版社，1974．
[21]汪绍楹校．艺丈类聚·一百卷[M]．上海：上海古籍出版社，1982．
[22]李日方．太平御览[M]．北京：中华出版社，1960．
[23]杜佑．十通[M]上海：商务印书馆，1935．
[24]杨树达．汉代婚丧礼俗考[M]．上海：上海古籍出版社，2000．
[25]陈东原．中国妇女生活史[M]．上海：上海书店，1984．
[26]陈顾远．中国婚姻史[M]．湖南：岳麓书社，1998．
[27]顾颉刚．史林杂识[M]．北京：中华书局，1963．
[28]赵凤喈．中国妇女在法律上之地位[M]．上海：上海商务印书馆，19 37．
[29]刘宁元主编．中国女性史类编[M]．北京：北京师范大学出版社，1999．
[30]栗劲．秦律通论[M]．济南：山东人民出版社，1985．
[31]乔伟．唐律研究[M]．济南：山东人民出版社，1985．
[32]瞿同祖．中国法律与中国社会[M]．北京：中华书局，1981．
[33]李楣．性与法[M]．郑州：河南人民出版社，1993．
[34]戴炎辉．中国法制史[M]．台北：台北三民书局，1996．
[35]韩德民．荀子与儒家的社会理想[M]．济南：齐鲁书社，2001．
[36]姜跃滨．中国妻妾[M]．石家庄：河北人民出版社，1991．
[37]彭卫．汉代婚姻形态[M]．西安：三秦出版社．1988．
[38]李均明．何双全．散见简牍合辑[M]．文物出版社，1990．
[39]林语堂．吾国与吾民[M]．岳麓书社，2000．
[40]杨联升．国史探微[M]．台北职经出版事业公司，1983．
[41]岳庆平．中国的家与国[M]．吉林丈史出版社，1990．
[41]岳庆平．婚姻志[M]．上海：上海人民出版社，1999．
[42]李小江．夏娃的探索[M]．郑州：河南人民出版社，1988．
[43]荆门市博物馆．郭店楚墓竹简[M]．北京：文物出版社，1998．
[44]吕美颐．郑永福．中国妇女运动(1840—1921>[M]．郑州：河南人民出版社，1990．
[45]马克思．恩格斯．马克思恩格斯选集[M]．北京：人民出版社，1972．
[46](法)西蒙娜·德·波伏娃．第二性[M]．北京：中国书籍出版社，1998．
[47]彭卫．汉代婚律初探[J]．西北大学学报：1985，1．
[48]黄嫣梨．中国传统社会的法律与妇女地位[J]．北京大学学报：1997，3．
[49]彭卫．论汉代婚姻关系的构成[J]．学术月刊：1985，10．
[50]韦惠兰．杨琰．妇女地位评价指标体系[J]．兰州大学学报：1992，2．
[51]高凯．从张家山汉简〈二年律令〉看汉代的“女户”问题[J]
[2]沈家本．历代刑法考．[M]．北京：中华书局，1985．
[3]长孙无忌．唐律疏议．[M]．北京：中华书局，1983．
[4]沈之奇．大清律辑注．[M]．北京：北京大学出版社，1993。
[5]窦仪．宋刑统．[M]．北京：中华书局，1984．
[6]睡虎地秦墓竹简整理小组．睡虎地秦墓竹简[M]．北京：文物出版社，2001．
[7]张家山汉墓竹简整理小组．张家山汉墓竹简[M]．北京：文物出版社，2000．
[8]司马迁．史记．[M]．北京：中华书局，1965．
[9]班固．汉书．[M]．北京：中华书局，1965．
[10]范晔．后汉书．[M]．北京：中华书局，1965．
[11]陈寿．三国志．[M]．北京：中华书局，1965．
[12]房玄龄等．晋书．[M]．北京：中华书局，1965．
[13]杨伯峻．论语译注．[M]．北京：中华书局，1980．
[14]杨天宇．礼记译注．[M]．上海：上海古籍出版社：1997．
[15]杨天宇．仪礼译注．[M]．上海：上海古籍出版社，1994．
[16]杨伯峻．春秋左氏转[M]．北京：中华书局，1990．
[17]王先谦．荀子集解[M]．诸子集成本．上海：上海书店，1986．
[18]杨伯峻．孟子译注[M]．北京：中华书局，1960．
[19]王利器．风俗通义校注．[M]．北京：中华书局，1981．
[20]王充．论衡．[M]．上海：人民出版社，1974．
[21]汪绍楹校．艺丈类聚·一百卷[M]．上海：上海古籍出版社，1982．
[22]李日方．太平御览[M]．北京：中华出版社，1960．
[23]杜佑．十通[M]上海：商务印书馆，1935．
[24]杨树达．汉代婚丧礼俗考[M]．上海：上海古籍出版社，2000．
[25]陈东原．中国妇女生活史[M]．上海：上海书店，1984．
[26]陈顾远．中国婚姻史[M]．湖南：岳麓书社，1998．
[27]顾颉刚．史林杂识[M]．北京：中华书局，1963．
[28]赵凤喈．中国妇女在法律上之地位[M]．上海：上海商务印书馆，19 37．
[29]刘宁元主编．中国女性史类编[M]．北京：北京师范大学出版社，1999．
[30]栗劲．秦律通论[M]．济南：山东人民出版社，1985．
[31]乔伟．唐律研究[M]．济南：山东人民出版社，1985．
[32]瞿同祖．中国法律与中国社会[M]．北京：中华书局，1981．
[33]李楣．性与法[M]．郑州：河南人民出版社，1993．
[34]戴炎辉．中国法制史[M]．台北：台北三民书局，1996．
[35]韩德民．荀子与儒家的社会理想[M]．济南：齐鲁书社，2001．
[36]姜跃滨．中国妻妾[M]．石家庄：河北人民出版社，1991．
[37]彭卫．汉代婚姻形态[M]．西安：三秦出版社．1988．
[38]李均明．何双全．散见简牍合辑[M]．文物出版社，1990．
[39]林语堂．吾国与吾民[M]．岳麓书社，2000．
[40]杨联升．国史探微[M]．台北职经出版事业公司，1983．
[41]岳庆平．中国的家与国[M]．吉林丈史出版社，1990．
[41]岳庆平．婚姻志[M]．上海：上海人民出版社，1999．
[42]李小江．夏娃的探索[M]．郑州：河南人民出版社，1988．
[43]荆门市博物馆．郭店楚墓竹简[M]．北京：文物出版社，1998．
[44]吕美颐．郑永福．中国妇女运动(1840—1921>[M]．郑州：河南人民出版社，1990．
[45]马克思．恩格斯．马克思恩格斯选集[M]．北京：人民出版社，1972．
[46](法)西蒙娜·德·波伏娃．第二性[M]．北京：中国书籍出版社，1998．
[47]彭卫．汉代婚律初探[J]．西北大学学报：1985，1．
[48]黄嫣梨．中国传统社会的法律与妇女地位[J]．北京大学学报：1997，3．
[49]彭卫．论汉代婚姻关系的构成[J]．学术月刊：1985，10．
[50]韦惠兰．杨琰．妇女地位评价指标体系[J]．兰州大学学报：1992，2．
[51]高凯．从张家山汉简〈二年律令〉看汉代的“女户”问题[J]
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