The Transition of the Ideas of Family and the Changes of Political Theory

家庭观念的变迁与政治理论的变迁

• 批准号: 02620036
• 负责人: YOSHIOKA Tomoya
• 金额: $ 0.96万
• 依托单位: Rikkyo University
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for General Scientific Research (C)
• 财政年份: 1990
• 资助国家: 日本
• 起止时间: 1990 至 1991
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-02620036/
• 关键词: absolutism; household; paterfamilias; domestic economy; Enlightenment; homeland; intimate sphere; modern family; 「家」観念; 家共同体; 心情的親密園; 自由

Traditionally, the catholic church considered the matrimony the sacred and indissoluble sacrament based on the consent by both sexes. Since the 16th century the royal authority, seeking the way of centralizing the political society, demanded to satisfy the required conditions for marriage. It fortified the patriarchal authority and formalized the traditional households. Jean Bodin criticized the aristotelian tradition and, emphasizing the similarity of the patriarchal and the royal authorities, made the theoretical foundation of the absoluteness of the paterfamilias and the monarch. Bossuet legitimatized the secular authority religiously referring to the Holy Scripture. It was John Locke who criticized such theories of absolutism with the theory of the social contract. Locke made a sharp distinctionbetween the political power and the paternal one. He regarded the reproduction and the conservation of the human species as the basis of the family, the essential function of which was the education of children. Locke's view, translated in french, influenced Montesqieu and the "Encycopddistes', who emphasized the familial function of reproduction and education more than Locke.Jean=Jacque Rousseau, against these philosophes, thought of the family as the intimate sphere where developed the human sentiments based on the conjugal affection and the paternal love. In his words, family is nothing but a "pesonne morale" made through the union of both sexes and our hearts will be linked with the "grande patrie" by the family as the "petite patrie". In "Nouvelle Heloise", we can find both the echoes of the traditional household and the ideas of the intimate sphere filled with the sentiments and the affections, but at the same time, we can never fail to notice the danger of the passionate love which menaces the family system. After the French Revolution, the Civil Code institutionalized the modern family system.

传统上，天主教会认为婚姻是建立在两性同意基础上的神圣不可分割的圣事。自16世纪以来，皇家为寻求政治社会的集中化，要求满足婚姻的必要条件。它强化了宗法权威，使传统的家庭形式化。博丹批判亚里士多德传统，强调家长权威与皇家权威的相似性，为家长和君主的绝对性奠定了理论基础。博须埃在宗教上引用《圣经》，使世俗权威合法化。正是约翰·洛克用社会契约论批判了这种专制主义理论。洛克对政治权力和父权权力作了明确的区分。他认为人类的繁衍和保护是家庭的基础，家庭的基本职能是教育子女。洛克的观点被翻译成法语后，影响了孟德斯鸠和“百科全书派”，后者比洛克更强调家庭的生育和教育功能。卢梭则反对这些观点，认为家庭是亲密的领域，在那里发展了以夫妻之爱和父爱为基础的人类情感。用他的话说，家庭不过是两性结合的“pesonne morality”，我们的心将由作为“小祖国”的家庭与“祖国”联系在一起。在《新爱洛伊丝》中，我们既可以看到传统家庭的回声，也可以看到充满情感的亲密领域的思想，但同时，我们也不能不注意到威胁家庭制度的热恋的危险。法国大革命后，《民法典》将现代家庭制度制度化。