社会杂志 ›› 2022, Vol. 42 ›› Issue (4): 31-73.

• 专题一:经典议题的新阐释 • 上一篇    下一篇

家产亲属制：列维—斯特劳斯的maison概念

陈波   

  1. 四川大学历史文化学院
  • 发布日期:2022-10-25
  • 作者简介:陈波,E-mail:chenboscu@163.net
  • 基金资助:
    本文的研究与写作得到国家社科基金项目"16至19世纪欧洲塑造的'中国'形象研究"(17BSS015)、教育部重点基地重大项目"新时期汉藏交流现状及特点研究(改革开放至今)"(17JJD850001)和四川大学学派培育项目的资助,特此致谢。本文也是北京大学和四川大学"铸牢中华民族共同体意识研究基地"专项研究成果。

Lévi-Strauss'Maison as an Institution:A Reappraisal and Redirection

CHEN Bo   

  1. School of History & Culture, Sichuan University
  • Published:2022-10-25
  • Supported by:
    The paper was sponsored by the project of the National Social Science Fund of China "The Image of'China' Created by Europe,from the 16th to the 19th Century" (17BSS015),the MOE project of the Key Research Institute of Humanities and Social Sciences at Universities (17JJD850001),and the school fostering project of Sichuan University.The paper is also the achievement in the special-subject study of the Institute for Enhancing the Community of the Zhong-hua Nation of Peking University and Sichuan University.

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摘要： 列维—斯特劳斯关于亲属制度的研究有两大贡献，一个是早年的《亲属制度的基本结构》，一个是他在晚年从事的家产亲属制（maison）研究。后者从同源不区分系别继嗣（cognatic）社会入手，将政治—经济利益和财产作为亲属制度研究的核心，视家屋为聚合各种矛盾性要素的合众体，考察它最初出现的各种形式以及跨区域结构性关系。他的研究由此离开基本结构，从无文字社会迈向有文字社会，开启了结构人类学的历史研究。英语学界基于翻译想象，提出“家屋社会”概念，基本上终结了maison的理论贡献。本文旨在梳理相关的学术史，并在列维—斯特劳斯的原意基础上提出重新理解maison这一概念的路径。

关键词: 家产亲属制, 同源不区分系别继嗣, 合众体, 历史复杂结构

Abstract: This paper is divided into nine parts.After briefly reviewing the relevant academic research in Chinese writing,as well as the static stereotypes held by the Chinese and foreign academic circles on Lévi-Strauss'structuralism,the first part of the paper discusses the background of the concept of maison proposed by Lévi-Strauss in the study of kinship system,that is,the shared attention,exploration and theoretical reflection in the West over the widely existed non-matriarchal-non-patrilineal heirs/succession phenomenon in the world.The second part examines Lévi-Strauss'thoughts on the basic as well as complex structure of kinship system in his The Elementary Structures of Kinship (1949),revealing that his ideas about maison had already appeared amongst his writing,especially about the various "deviations" of the basic structure of kinship caused by political-economic interests.The third part introduces the formulation of the concept of maison and its Chinese translation.The fourth part discusses the misinterpretation in English language of Lévi-Strauss'phrase"société à maisons,"and how from it the Chinese translation "家屋社会" was derived.It suggests that "maison" should be understood and translated as "家产亲属制" in Chinese.The fifth part presents a translation of the critical term of "personne morale" in Lévi-Strauss'definition of maison as "合众体" in Chinese,the way it should be interpreted for it is the key to the concept of maison and the starting point for further studies of the maison in stitution.In view of the widely accepted misinterpretation of maison among mainstream Chinese and Western scholars,the sixth part re-examines Lévi-Strauss'basic research on the kinship system and his breakthrough contribution to the theory.The seventh part examines the four scholarly traditions that were impacted by Lévi-Strauss'maison,namely the French school,the Austronesian school led by the Dutch structuralist van Wouden,and the Anglo-American postmodern school promoted by British and American anthropologists out of their dissatisfaction with the French school,and the American archaeologic school.The eighth part introduces author's own follow-up study on how to use the concept of maison to re-examine Chinese history and practices in various locations,with personne morale as the key analytic notion.The last part is a concluding remark that summarises the significant contribution of maison to Lévi-Strauss'structuralism and its future implications.

Key words: maison, Cognatic system, corporation, history complex structure