本文選題：《歧路燈》 + 《紅樓夢》�。� 參考：《陜西理工大學(xué)》2017年碩士論文

【摘要】：《歧路燈》和《紅樓夢》均創(chuàng)作于乾隆年間,這兩部作品不僅反映了當(dāng)時社會的真實狀況,也向我們描繪了縉紳之家和貴族之家教育子弟的詳細(xì)狀況,其中所涉及到的內(nèi)容包括文學(xué)與科舉的教育、婚戀觀及交友之道的教育等方面。第一章主要介紹清代的文學(xué)教育觀、婚戀觀及交友之道。明清易代之后,清朝統(tǒng)治者在育人制度上基本承襲明代,在教育觀念上形成了儒家素養(yǎng)教育和科舉仕途教育兩種觀點;婚姻制度、婚姻觀念都對明代有所承繼,清代的縉紳、貴族之家在為子弟選擇配偶時,一方面尊重當(dāng)時的婚姻制度和觀念,另一方面長輩在選擇時會十分注重女子品性;友倫文化發(fā)展到清代,由于社會與商品經(jīng)濟(jì)的發(fā)展,清代的交友之道逐漸趨向追求名利。第二章分別論述了《歧路燈》《紅樓夢》中的文學(xué)教育及與科舉的關(guān)系。譚府的文學(xué)教育主要體現(xiàn)在對譚紹聞的教育上,譚紹聞所接受的教育在內(nèi)容上以經(jīng)學(xué)教育為主,但仍有一部分是儒家素養(yǎng)教育;賈府的文學(xué)教育一方面體現(xiàn)為科舉教育中的“大文學(xué)”教育,賈政等希望寶玉學(xué)習(xí)經(jīng)書及八股文,走上科舉仕途之路,另一方面則體現(xiàn)在寶玉等人自覺的文學(xué)追求。第三章論述了《歧路燈》《紅樓夢》中的情感教育,分析了譚紹聞、賈寶玉所接受的不同的情感教育。從譚紹聞所接受的情感教育出發(fā),論述了譚孝移對譚紹聞親近正人的交友要求及以賢德為主的擇媳觀,其母王氏對朋友不加甄別的做法及以錢財為主的擇媳觀對譚紹聞不僅無利,反而有害;賈寶玉的交友教育主要體現(xiàn)在賈政對他的教育上,賈政為了賈寶玉的經(jīng)濟(jì)仕途,反對賈寶玉與自己義趣相投的人做朋友,而是要求他親近在位之人,賈寶玉的婚姻教育來自賈母、王夫人等,直接體現(xiàn)在王夫人的教育上,王夫人等在考慮家族利益、品性德貌之后選擇了薛寶釵成為寶玉的配偶。第四章主要對《歧路燈》《紅樓夢》中所涉及的教育觀念進(jìn)行比較分析。在文學(xué)教育中,雖然他們的教育目的不同,但在教材的選取上卻有一定的相似性,都是以儒家典籍為主,不同的教育方式對會產(chǎn)生不同的教育效果,但這也與本人對學(xué)習(xí)的態(tài)度有著莫大的關(guān)系;品性賢德的女子較容易獲得長輩的喜愛,但在婚后卻很難得到丈夫的疼愛,不容易得到幸福,反而是那些不壓抑自己天性的女子,較容易在愛情婚姻中收獲幸福;譚孝移希望譚紹聞結(jié)交正人君子來學(xué)習(xí)做人、守護(hù)家業(yè),賈政希望寶玉結(jié)交做官之人以謀求科舉仕途,然而,譚紹聞和賈寶玉都沒有聽從父親的教導(dǎo),而都與優(yōu)伶結(jié)交,但譚紹聞的結(jié)交優(yōu)伶滿紙污穢墮落,賈寶玉的結(jié)交優(yōu)伶則互為知己、有情有義。
[Abstract]:Qilu Lantern and A Dream of Red Mansions were both written during the Qianlong period. These two works not only reflect the real situation of the society at that time, but also depict to us the detailed situation of the educated children of the gentry's family and the aristocratic family.The contents include the education of literature and imperial examination, the view of marriage and love and the way of making friends.The first chapter mainly introduces the view of literature education, marriage and love and the way of making friends in Qing Dynasty.After the change of the Ming and Qing dynasties, the rulers of the Qing Dynasty basically inherited the education system of the Ming Dynasty, and formed the Confucian literacy education and the imperial examination career education in the educational concept; the marriage system and the concept of marriage were all inherited from the Ming Dynasty, and the gentry of the Qing Dynasty,In choosing a spouse for their children, the aristocratic family, on the one hand, respected the marriage system and ideas of the time, and on the other hand, the elders paid great attention to the character of women in the choice; and when the Yulun culture developed into the Qing Dynasty, due to the development of the society and the commodity economy,The way of making friends in Qing Dynasty tended to pursue fame and fortune.The second chapter discusses the relationship between literature education and imperial examination.Tan Fu's literature education is mainly reflected in Tan Shaowen's education. Tan Shaowen's education is mainly about Confucian classics education, but there is still a part of Confucian literacy education.On the one hand, Jia Fu's literature education is embodied in the "great literature" education in imperial examination education, Jia Zheng hopes Baoyu will study the classics and eight-part essay, and take the road of imperial examination, on the other hand, it is reflected in Baoyu's conscious literary pursuit.Chapter three discusses the emotional education in A Dream of Red Mansions and analyzes the different emotional education received by Tan Shaowen and Jia Baoyu.Based on the emotional education received by Tan Shaowen, this paper discusses Tan Xiao-shian 's requirement of making friends with Tan Shaowen and his view of choosing daughter-in-law mainly by virtue.His mother, Wang's practice of not discriminating his friends and his view of choosing a daughter-in-law based on money are not only unprofitable, but harmful to Tan Shao-wen; Jia Baoyu's education of making friends is mainly reflected in Jia Zheng's education, which is for Jia Baoyu's economic career.Opposing Jia Baoyu being friends with those who share his own interests, he asked him to be close to those in power. Jia Baoyu's marriage education came from Jia Mu, Mrs. Wang, and so on. It was directly reflected in Mrs. Wang's education, and Mrs. Wang was considering the interests of her family.After virtue and virtue, Xue Baochai became the spouse of Baoyu.Chapter four compares the educational concepts involved in A Dream of Red Mansions.In literature education, although their educational aims are different, there are certain similarities in the selection of teaching materials, all of which are mainly Confucian classics, and different educational methods will produce different educational effects.But it also has a great deal to do with my attitude towards study; women of virtuous character are more likely to be loved by their elders, but after marriage it is very difficult to get the love of their husbands, not to be happy, but to be women who do not suppress their nature.It is easier to gain happiness in love and marriage; Tan Hsiao-shih hopes Tan Shao-wen will make a gentleman to learn how to behave and guard his family business. Jia Zheng wants Baoyu to make friends with officials in order to pursue his career in the imperial examination.Tan Shaowen and Jia Baoyu did not listen to their father's instruction, but they both made friends with outstanding actors, but Tan Shaowen's acquaintance with excellent actors was filthy and degenerate, while Jia Baoyu's acquaintance with excellent actors was mutual confidant.
【學(xué)位授予單位】：陜西理工大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：I207.41

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本文編號：1770603