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胎教作为一种在中国绵延千年的民俗观念,最初是为培养天子而创设,后历数代发展而逐渐成为寻常百姓家庭教育中至关重要的一环。近代以来,在西学浪潮的冲击之下,近代知识人也以报刊为阵地,对传统礼俗进行"理性调适"。笔者立足于民国时期的报刊材料,以传统民俗——"胎教"的嬗变过程为切入点,呈现转型时期文化浑融对于产育知识的影响,厘清近代知识人传统文化的重构,并对中国的"现代性"问题做出反思。
Abstract:Prenatal education is a folk custom which has endured for thousands of years in China.It was first created to foster the son of heaven( Tianzi),and gradually became a very important part of family education for ordinary people. Since the modern times,and with the impact of knowledge from the West,modern Chinese intellectuals started to use the press as their base to “rationally adjust”traditional etiquette and customs. Taking Japanese works introduced into China since modern times and the Chinese press during the Republic of China as the main focus,this paper gives a “deep description”to the content of prenatal customs and education contained in these materials. With the modern evolution of the traditional concept on prenatal education as a starting point,it reappears in the reconstruction process of folk traditional customs in modern press,and discusses the rich connotations of the times behind it.Folk customs are kinds of stylized behavior patterns and living habits gradually formed by certain groups to adapt to modes of production and social life within the process of the development of human history. With the ethnic groups as the carriers,and the psychological structure of the group as the basis,these are manifested in various aspects of social production and life. They are a kind of collective cultural accumulation,and form the most basic component of human material and spiritual culture. By reviewing the modern evolution of traditional prenatal customs,we can see that the differentiation between traditional knowledge and the establishment of new knowledge is formed through mutual integration and influence. “Convergence”between cultures cannot avoid“cultural conflicts”.However,the role of local factors is not only reflected in the acceptance of knowledge from foreign countries based on “traditional invention”,but is also reflected in the continuous reflection on this.When citing knowledge gives birth to a variety of“new terms”and “new concepts”,or even “reshapes”Chinese society and Chinese history,many voices of introspection were aroused. The process of reshaping prenatal education and customs is actually a process of cultural integration and communication between the East and the West,along with the objections eugenicists repeatedly inquiried on the rationality of its content.In today's society,the effectiveness of prenatal education is strongly supported by scientific evidence,and it has become a “required course”for many pregnant women. Looking back at the time of the Republic of China,the discussions of intellectuals in the press not only helped to dispel the superstitions in traditional prenatal customs,but also enabled the discourse of “science ” to enter folk culture more universally. Nonetheless,through the modern evolution of traditional prenatal education,we can see the vigorous vitality of traditional folk customs. This kind of collective culture formed through historical accumulation will also be continued and transmitted with the development of society,thereby becoming our precious spiritual and cultural heritage.
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①根据《辞海》中的定义,“胎教”是指“古人认为胎儿在母体中能够受孕妇言行的感化,所有孕妇必须守礼仪,给胎儿以良好的影响”。(舒新城等主编.辞海[M].北京:中华书局,1990.第576页)《现代实用汉语词典》里则将“胎教”解释为“孕妇在怀孕期间,通过自身的正确调养和良好修养,来影响胎儿正常发育的行为。”(王继洪.现代实用汉语词典[M].上海:上海远东出版社,2001.第791页)。
②西方学界对中国产育领域的研究起源较早,许多著作中包含与胎教相关的内容。如Alice E.Adams,Reproducing the Womb:Images of Childbirth in Science,Feminist Theory,and Literature(Ithaca and London:Cornell University Press,1994);Frank Dik?tter:Imperfect conceptions:Medical knowledge,birth defects and eugenics in China( London:Hurst;New York:Columbia University Press,1998);Kinney Anne Behnke,Representations of Childhood and Youth in Early China(CA:Stanford University Press 2003) Yi-li Wu,Reproducing Women:Medicine,Metaphor,and Childbirth in Late Imperial China( Berkeley:University of California Press,2010)等。在国内学界,学术性专著有上海社会科学院哲学研究所副研究员姚全兴的《胎教与美育》(北京:科学普及出版社,1991)和《胎教的美育原理和方法》(上海:上海教育出版社,2000),这两本书重点讨论了胎教的美学价值。许多研究中国古代民俗文化的专著也涉及胎教。如徐桂兰《中国育俗的文化叠合》(南宁:广西民族出版社,2002);秦永洲《中国社会风俗史》(武汉:武汉大学出版社,2015);古风《中国婚姻小史》(北京:东方出版社,2010)等。其余与胎教相关的研究大多散见于研究女性身体、医疗与卫生等问题的专著中。如李贞德在《女人的中国医疗史——汉唐之间的健康照顾与性别》(台北:三民书局,2008)中讨论了传统医术中的转胎、养胎与胎教。周春燕在《女体与国族——强国强种与近代中国的妇女卫生(1895-1949)》(高雄:丽文文化事业股份有限公司,2010)考察了中医传统知识与西方近代医学理念共同影响之下,妇女在面临月经、怀孕、生产时的知识变化。柯小菁在《塑造新母亲:近代中国育儿知识的建构(1903-1937)》(台湾清华大学硕士学位论文,2007)中讨论了胎教的积极与消极面,同时介绍了时人对遗传与优生学的认识。与胎教相关的论文较多,以外文研究为主,中文论文大多讨论古代胎教,如张新生《略谈中国古代胎教学说》,《陕西师大学报(哲学社会科学版)》1982(12);贺云侠《略论我国古代胎教学说的起源和发展》,《南京人口管理干部学院学报》1995(1);王小婷《论中国古代民间胎教思想习俗及其科学性》,《山东社会科学》2012年(11);朱慈恩《论传统中国胎教的近代嬗变》,《史志学刊》2015(6);张世萍《中国古代胎教理论的发展与经验借鉴》,《科教文汇(中旬刊)》2018(9);陈可歆《中国古代胎教的源流特点和现代启示》,《文教资料》2020(19)等。
③“母与子之间唯一发生关系的媒介是血液,这种关系并且是很间接的;母与子各有其独立的循环系统,这两个系统的微血管,虽在胎盘上互相密接,却不联络,平时氧气的输入和碳酸气的排出,都得靠渗透的作用。如今要运送那唇缺的印象,第一先得假定这印象会从一个抽象的东西变做具体的东西;第二得假定这囫囵的具体的东西会溶解为极细微的末粒,先则可以在血管里流行,继则可以因渗透作用而达于婴儿的循环系统;三得假定到达胎儿的嘴部时这些细末又集合而成囫囵的整体,就是具体的缺唇构造。这些假定都可以成立么?当然不能。……胎教或胎期印象发生的时间。妇女知道怀孕的事实至早在受精作用发生以后的四十日或五十日,其在缺乏经验或工愁善病的女子,也许要在三四个月以后。大凡学习过胚胎学或发育学的人都知道,大约在两足月的时候,胎儿的各部分已经大体长成,以后的发育不过是部分的扩大、充实、与部分之间的配称化而已。再就缺唇而论,面部的眼鼻唇等部分,本来是由好几块拼凑而成的;普通一个胎儿,在这个时候,也大率已经拼凑就绪。”(详见潘光旦《优生副刊:论本性难移与胎教》,《华年》,1936年第5卷第9期 ,第8页。)
基本信息:
中图分类号:G610
引用信息:
[1]蔡晴.近代报刊对民间传统胎教习俗的重构(1912-1949)[J].民族学刊,2021,12(03):80-86+103.
基金信息:
四川大学2018年研究生科研创新基金一般项目“‘危机与再造’——二十世纪四川中医群体嬗变研究”(2018YJSY030)的阶段性成果
2021-03-22
2021-03-22
2021-03-22