女权主义是舶来品，它发源自西方社会。然而性别 平等是属于全人类的话题，所以它属于所有的社会 体系。不同的社会文化背景，造就不同的性别社会 特点与不同的性别问题。 Feminism originated from Western society. Gender equality is a topic of all mankind, so it belongs to all social systems. Different social and cultural backgrounds will create different gender characteristics and different gender issues. 所以本书决定从中国独特的文化角度出发思考性别 平等话题。帮助读者更好的理解中国女权主义现状。 Therefore, this zine decided to consider the topic of gender equality from a unique Chinese cultural perspective. Helping audience understand the situation of feminism in China better.
而孔子代表的儒家文化辅助了中国绵 延千年的封建社会体制。其中靠性别 区分的生活方式作为社会一部分也因 此存在了千年。 The Confucian culture assisted ancient Chinese feudal society that lasted for thousands of years. The gender-based lifestyle has existed for as long as a part of the kind of society. 经农小的织女耕男，现发会史历望回们我当 活生会社的内主女外主男了定决化演渐逐济 。态形 cimonoce ehT .yrotsih ta kcab kool su teL nemow dna gnimraf nem fo ledom eht denimreted yteicos tneicna ni gnivaew nemow dna edistuo krow nem fo selytsefil .edisni yats
当我们回望历史会发现，男耕女织的小农经 济逐渐演化决定了男主外女主内的社会生活 形态。 Let us look back at history. The economic model of men farming and women weaving in ancient society determined the lifestyles of men work outside and women stay inside.
而孔子代表的儒家文化辅助了中国绵 延千年的封建社会体制。其中靠性别 区分的生活方式作为社会一部分也因 此存在了千年。 The Confucian culture assisted ancient Chinese feudal society that lasted for thousands of years. The gender-based lifestyle has existed for as long as a part of the kind of society.
绵国中了助辅化文家儒的表代子孔而 别性靠中其。制体会社建封的年千延 因也分部一会社为作式方活生的分区 。年千了在存此 detsissa erutluc naicufnoC ehT taht yteicos laduef esenihC tneicna e hT . s r a e y f o s d n a s u o h t r o f d e t s a l detsixe sah elytsefil desab-redneg f o d n i k e h t f o tr a p a s a g n o l s a r o f .yteicos 当我们回望历史会发现，男耕女织的小农经 济逐渐演化决定了男主外女主内的社会生活 形态。 Let us look back at history. The economic model of men farming and women weaving in ancient society determined the lifestyles of men work outside and women stay inside.
古代中国社会强调个人身份与职责相对应。中文， “妇女”指代女性，妇指已婚的女性，女则指未婚 的少女。在语言文化中，中文将女性一生概括成了 三个功能性的身份：人之女，人之妻，人之母。 ”。 子从死夫， 夫从嫁既， 父从嫁未emphasized “ Ancient Chinese society the 》 记 礼 《 自 出 correspondence between personal identity and 规 为行性女对国中代古是正话句这 responsibilities. ”从三“的 三“范 women. " 妇 In 。 Chinese, "中 " means 妇”德 女四从 " refer to married women, " 女 " refer to unmarried girls. In language culture, Chinese summarizes a woman's life into three functional identities:Someone's daughter, someone's wife, someone's mother. secneidebO eerhT ehT" "seutriV ruoF dna 履行自身身份所蕴含的责任，是个人社会价值实现 sebircsed ecnetnes sihT 的重要途径与依据。所以“相夫教子，传宗接代” tes cisab tsom eht 作为古代女性一生的追求就很容易被古代女性理解 selpicnirp larom fo 与接受了。因为这是她们实现自我价值的方式。 fo edoc laicos dna snediam rof ruoivaheb Fulfilling the responsibility of hernown identity i rnem ow deiisrram dna an important way to realize personal social .value. anihC tneicna Therefore, it is their pursuit of life to "support husband and raise children, and to inherit the family”. Because this is how they realize their selfworth. :snaem secneidebO eerhT ehT rehtaf reh yebo dluohs selameF .rethguad nediam a sa a sa dnabsuh reh gniyebO .efiw etsahc wodiw a sa ,snos reh gniyebO .ylimaf dna nalc ot detacided ni
“未嫁从父，既嫁从夫，夫死从子。” 出自《礼记》 这句话正是古代中国对女性行为规 范“三从四德”中的“三从”。
"The Three Obediences and Four Virtues" This sentence describes the most basic set of moral principles and social code of behaviour for maidens and married womenr in ancient China.
The Three Obediences means: Females should obey her father as a maiden daughter. Obeying her husband as a chaste wife. Obeying her sons, as a widow in dedicated to clan and family.
古代中国社会强调个人身份与职责相对应。中文， “妇女”指代女性，妇指已婚的女性，女则指未婚 的少女。在语言文化中，中文将女性一生概括成了 三个功能性的身份：人之女，人之妻，人之母。 Ancient Chinese society emphasized the correspondence between personal identity and responsibilities. In Chinese, " 妇 女 " means women. " 妇 " refer to married women, " 女 " refer to unmarried girls. In language culture, Chinese summarizes a woman's life into three functional identities:Someone's daughter, someone's wife, someone's mother. 履行自身身份所蕴含的责任，是个人社会价值实现 的重要途径与依据。所以“相夫教子，传宗接代” 作为古代女性一生的追求就很容易被古代女性理解 与接受了。因为这是她们实现自我价值的方式。 Fulfilling the responsibility of her own identity is an important way to realize personal social value. Therefore, it is their pursuit of life to "support husband and raise children, and to inherit the family”. Because this is how they realize their selfworth.
，文中。应对相责职与份身人个调强会社国中代古 婚未指则女，性女的婚已指妇，性女代指”女妇“ 了成括概生一性女将文中，中化文言语在。女少的 。母之人，妻之人，女之人：份身的性能功个三 eht dezisahpme yteicos esenihC tneicnA dna ytitnedi lanosrep neewteb ecnednopserroc .seitilibisnopser 妇 " .nemow snaem " 女 妇 " ,esenihC nI ot refer " 女 " ,nemow deirram ot refer " e s e n i h C , e r u t l u c e g a u g n a l n I . s l r i g d e i r r a m n u lanoitcnuf eerht otni efil s'namow a sezirammus ,efiw s'enoemos ,rethguad s'enoemoS:seititnedi .rehtom s'enoemos "The Three Obediences and Four Virtues" 现实值describes 价会社人个是，任责的含蕴所份身身自行履 This sentence 接a宗 t h e m o” s代 t b s i传 c， s子 e t教夫相“以所。据依与径途要重的 被s易容很就求追的生一性女代古为作 o f m o r解 a l理p性 r i女 n c代 i p古l e 价f我自现实们她是这为因。了受接与 a n d s o c i。 a l式c方 o的 d e值o behaviour for maidens si ytitwomenr nedi nwoinreh fo ytilibisnopser eht gnillifluF and married .eulav laicos lanosrep ezilaer ot yaw tnatropmi na ancient China. t r o p p u s " o t e f i l f o t i u s r u p r i e h t s i t i , e r o f e r e hT e h t t i r e h n i o t d n a , n er d l i h c e s i ar d n a d n a b s u h -fles rieht ezilaer yeht woh si siht esuaceB .”ylimaf .htrow The Three Obediences means:
Females should obey her father as a maiden daughter. Obeying her husband as a chaste wife. Obeying her sons, as a widow in dedicated to clan and family.
和 共 民 人 华 中 ，后 之 立 成 国 中 新 ，年 9491 妇国和共民人华中 : 定规条八十四第法宪国 家和的会社、的化文、的济经、的治政在女 。利权的等平子男同有享面方各等活生的庭 ,9491 ni anihC weN fo gnidnuof eht retfA eht fo noitutitsnoC eht fo 84 elcitrA “妇女能顶半边天。”这句话是中国 taht detalupits anihC fo cilbupeR s'elpoeP 第一任领导人毛泽东语录之一。伴随 anihC fo cilbupeR s'elpoeP eht ni nemow 着新中国的成立，宪法的颁布，以及 lla ni nem htiw sthgir lauqe yojne llahs 这口号的宣扬作用下，个人思想意识 , l ar u t l u c , c i m o n o c e , l a c i t i l o p f o s t c e p s a 在逐步改变接纳更为平等的社会。 .efil ylimaf dna ,laicos "Women can hold up half the sky."This sentence was said by Mao Zedong, the first leader of China. With the establishment of China, individual ideologies are gradually changing to accept a more equal society. 国中，争斗的动运权女次两会社方西于之较 明历经未并们我，立成的国中新于益收性女 。动运治政权平的显 dnoces dna tsrif eht htiw derapmoC n r e t s eW n i s t n e m e v o m t s i n i m e f f o e v a w morf detifeneb nemow esenihC ,yteicos ton evah eW .anihC weN fo gnidnuof eht .stnemevom suoivbo decneirepxe
1949 年，新中国成立之后，中华人民共和 国宪法第四十八条规定 : 中华人民共和国妇 女在政治的、经济的、文化的、社会的和家 庭的生活等各方面享有同男子平等的权利。 After the founding of New China in 1949, Article 48 of the Constitution of the People's Republic of China stipulated that women in the People's Republic of China shall enjoy equal rights with men in all aspects of political, economic, cultural, social, and family life.
较之于西方社会两次女权运动的斗争，中国 女性收益于新中国的成立，我们并未经历明 显的平权政治运动。 Compared with the first and second wave of feminist movements in Western society, Chinese women benefited from the founding of New China. We have not experienced obvious movements.
“妇女能顶半边天。”这句话是中国 第一任领导人毛泽东语录之一。伴随 着新中国的成立，宪法的颁布，以及 这口号的宣扬作用下，个人思想意识 在逐步改变接纳更为平等的社会。 "Women can hold up half the sky."This sentence was said by Mao Zedong, the first leader of China. With the establishment of China, individual ideologies are gradually changing to accept a more equal society.
1949 年，新中国成立之后，中华人民共和 国宪法第四十八条规定 : 中华人民共和国妇 女在政治的、经济的、文化的、社会的和家 庭的生活等各方面享有同男子平等的权利。 After the founding of New China in 1949, Article 48 of the Constitution of the 国 中of 是话 句 这stipulated ”。天 边 半that 顶能女妇“ People's Republic China 伴 。一 之 录 语 东 泽of毛China 人导领任一第 women in the 随 People's Republic 及以， 布颁的 法 宪men ，立 in 成的 shall enjoy equal rights with all国 中 新 着 识意想思 人 个 ，下 用cultural, 作扬宣的号口这 aspects of political, economic, 。会社的等平为更纳接变改步逐在 social, and family life. eht flah pu dloh nac nemoW" oaM yb dias saw ecnetnes sihT".yks .anihC fo redael tsrif eht ,gnodeZ ,anihC fo tnemhsilbatse eht htiW y l l a u d ar g er a s e i g o l o e d i l a u d i v i d n i l a u q e er o m a t p e c c a o t g n i g n a h c .yteicos 较之于西方社会两次女权运动的斗争，中国 女性收益于新中国的成立，我们并未经历明 显的平权政治运动。 Compared with the first and second wave of feminist movements in Western society, Chinese women benefited from the founding of New China. We have not experienced obvious movements.
因为网络的便捷与透明，暴露出了以前难以被看见的不平等 e ht htiW ,9491 ni anihC weN fo gnidnuof eht retfA 现象。热点话题下，诞生了众多网络新词与标签，褒贬不一。 n o i t a m r o f n i ,y g o l o n h c e t k r o w t e n f o t n e m p o l e v e d 更出现了“女权主义”一词被污名化的现象。 o sla era saedi msinimeF .ega tenretnI eht ni noisolpxe Because of the convenience the .tenretnI eht foand lios transparency eht ni yldliw gnof iwo rg Internet, inequality issues that were previously difficult to see e r a have e l p obeen e p , oexposed. b i e W s a Many h c u s new a i d evocabulary m l a i c o s nand o dlabels esaB .have yleerfbeen gnikaborn eps eunder lihw slhot erratopics. uq suoiThe rav yterm b dei"feminism" napmocca .has snoalso inipobeen nwo stigmatized. rieht dloh dna saedi tnereffid evah elpoeP redneg fo cipot eht no setupsid ynam neeb evah erehT .denimreted neeb sah renniw on ,raf oS .ytilauqe
其实在西方社会也有同样污名化的情况。主要是因为女权主 义作为一种思想并未形成被普遍认可的可作为标准的内容体 系。但众说纷纭中最能得到普世价值认可的核心思想必定是， 男女平等。 In fact, the exists in术Western society. 女 。炸 爆same 息 信 代situation 时网联互， 展发的 技络网着随 伴 Feminism is called dirty word by some people. The main 微 于 基 。长 生 蛮 野 中 壤 土 片 这 络 网 在 也 想 思 义 主 权 reason that feminism 随 伴is 免难 ，时 同 的 言 发has 由 自not 在 们formed 人 ，体 媒a交universally 社等博 recognized content system that can be used 平 女 男 就 ，见 己 执 各 ，同 不 观 三 人 个 每 。吵 争 种 各as a standard. 。果结有未都日今至时，议争发频题话等 But the core idea that can be most recognized by universal values is: gender equality
After the founding of New China in 1949, With the development of network technology, information explosion in the Internet age. Feminism ideas are also growing wildly in the soil of the Internet. Based on social media such as Weibo, people are accompanied by various quarrels while speaking freely. People have different ideas and hold their own opinions. There have been many disputes on the topic of gender equality. So far, no winner has been determined.
伴随着网络技术的发展，互联网时代信息爆炸。女 权主义思想也在网络这片土壤中野蛮生长。基于微 博等社交媒体，人们在自由发言的同时，难免伴随 各种争吵。每个人三观不同，各执己见，就男女平 等话题频发争议，时至今日都未有结果。
因为网络的便捷与透明，暴露出了以前难以被看见的不平等 现象。热点话题下，诞生了众多网络新词与标签，褒贬不一。 更出现了“女权主义”一词被污名化的现象。 Because of the convenience and transparency of the Internet, inequality issues that were previously difficult to see have been exposed. Many new vocabulary and labels have been born under hot topics. The term "feminism" has also been stigmatized.
其实在西方社会也有同样污名化的情况。主要是因为女权主 义作为一种思想并未形成被普遍认可的可作为标准的内容体 系。但众说纷纭中最能得到普世价值认可的核心思想必定是， 男女平等。 In fact, the same situation exists in Western society. Feminism is called dirty word by some people. The main reason is that feminism has not formed a universally recognized content system that can be used as a standard. But the core idea that can be most recognized by universal values is: gender equality
After New in与1949, the 等平不the 的见founding 看被以难前of 以了 出露China 暴，明透 捷便的With 络网为 因 of词network technology, 。development 一不贬褒，签标与 新络网多众 了生诞，下题information 话点热。象现 explosion in 。 the Internet age. Feminism ideas are also 象现 的化名污 被词 一”义主权 女“了 现出 更 growing e h t f o y cwildly n er a pins nthe ar t soil d n aofethe c n eInternet. inevnoc eht fo esuaceB ot tluciffid ylsuoiverp erew taht seussi ytilauqeni ,tenretnI are sBased lebal don na ysocial ralubacmedia ov wen such ynaM as .deWeibo, sopxe nepeople eb evah e es "accompanied msinimef" mrby et evarious hT .scipquarrels ot toh rewhile dnu nspeaking rob neebfreely. evah People have different ideas and.dhold their ezitam gits own neebopinions. osla sah There have been many disputes on the topic of gender equality. So far, no winner has been determined.
主权女为因是要主。况情的化名污样同有也会社方西在实其 体容内的准标为作可的可认遍普被成形未并想思种一为作义 ，是定必想思心核的可认值价世普到得能最中纭纷说众但。系 。等平女男 .y t e伴随着网络技术的发展，互联网时代信息爆炸。女 i c o s n r e t s eW n i s t s i x e n o i ta u t i s e m a s e h t , t c a f n I ni a m ehT .elpoep emos yb drow ytrid dellac si msinimeF 权主义思想也在网络这片土壤中野蛮生长。基于微 y l l a s博等社交媒体，人们在自由发言的同时，难免伴随 r e v i n u a d e m r o f t o n s a h m s i n i m e f ta h t s i n o s aer a s a各种争吵。每个人三观不同，各执己见，就男女平 desu eb nac taht metsys tnetnoc dezingocer .dradnats 等话题频发争议，时至今日都未有结果。 yb dezingocer tsom eb nac taht aedi eroc eht tuB ytilauqe redneg :si seulav lasrevinu
男性也同样面临众多刻板约束。所以追求更加 女于眼着只能不就，等平女男是的论谈然既 男女平等的社会就是为了全体人类追求更多元 益受的动运场这为成该应也性男，样同。性 更自由选择生活方式的机会。 。者 Jusnteli ket ewomen, Men also ew b ytilauqe tuob a g nface i k l a t many nehW stereotypes. s u c o f t s uTherefore, j t ' n a c u othe y , npursuit e m o w of d naa more nem equal e h tsociety e b o sis l a tod lseek u o h sopportunities n e M . n e m ofor w nallo human beings.tto nechoose mevomtheir siht flifestyles o seiraicifmore eneb freely. 生会社的临面所性男轻年国中前目，查调经 承遍普性男让，俗习会社。减不增只力压活 据根会们人，时偶择在如例。任责的多更担 则”房有车有“而。力能其量考力实济经其 。准标化量体具是 erusserp efil laicos eht ,noitagitsevni retfA .gnisaercni si nem esenihC gnuoy yb decaf yllareneg nem ekam smotsuc laicoS r oF . s e i t i l i b i s n o p s e r e r o m e m u s s a elpoep ,esuops a gnisoohc nehw ,elpmaxe sih no desab ytiliba s'nam eht redisnoc lliw a dna rac a si erehT" .htgnerts cimonoce .dradnats evitatitnauq cificeps a si "esuoh
既然谈论的是男女平等，就不能只着眼于女 性。同样，男性也应该成为这场运动的受益 者。 When talking about equality between men and women, you can't just focus on women. Men should also be the beneficiaries of this movement. 经调查，目前中国年轻男性所面临的社会生 活压力只增不减。社会习俗，让男性普遍承 担更多的责任。例如在择偶时，人们会根据 其经济实力考量其能力。而“有车有房”则 是具体量化标准。 After investigation, the social life pressure faced by young Chinese men is increasing. Social customs make men generally a s s u m e m o r e r e s p o n s i b i l i t i e s . Fo r example, when choosing a spouse, people will consider the man's ability based on his economic strength. "There is a car and a house" is a specific quantitative standard.
男性也同样面临众多刻板约束。所以追求更加 男女平等的社会就是为了全体人类追求更多元 更自由选择生活方式的机会。 Jus t li ke women, Men also face many stereotypes. Therefore, the pursuit of a more equal society is to seek opportunities for all human beings to choose their lifestyles more freely.
加更求追以所。束约板刻多众临面样同也性男 既然谈论的是男女平等，就不能只着眼于女 元多更求追类人体全了为是就会社的等平女男 性。同样，男性也应该成为这场运动的受益 。会机的式方活生择选由自更 者。 y n a m talking e c a f o sabout la neM ,nemow ekil tsuJ When equality between erom and a fo women, tiusrup ehyou t ,erocan't ferehT .sepfocus ytoerets men just lla rwomen. of seitinutMen ropposhould kees ot also si ytebe icosthe lauqe on erom selytsefof il rthis iehtmovement. esoohc ot sgnieb namuh beneficiaries .yleerf 经调查，目前中国年轻男性所面临的社会生 活压力只增不减。社会习俗，让男性普遍承 担更多的责任。例如在择偶时，人们会根据 其经济实力考量其能力。而“有车有房”则 是具体量化标准。 After investigation, the social life pressure faced by young Chinese men is increasing. Social customs make men generally a s s u m e m o r e r e s p o n s i b i l i t i e s . Fo r example, when choosing a spouse, people will consider the man's ability based on his economic strength. "There is a car and a house" is a specific quantitative standard.
而在道教文化中，阴阳则寓意相互对 立，相互依存，相互吸引，相互化生 的和谐共处状态。对应于此，男性女 性要共存才会和谐。 Ta宗 o i的 s t响c影 u l远 t u深 re成 ,造 y i化 n文 a n国 d中y对 a n是g都教道教佛 论不I n 。教 coexistence 。分imply 之别性a无harmonious 祖佛，中化文教 佛在。来将是还去过是 state of mutual opposition, 相要就，人为作样同但。异差的间mutual 体个人于属只别性 dependence, mutual attraction, 。别性分不，等平的间之人与人求追与信 and mutual transformation. Correspondingly, men and women can also coexist equally to be harmonious. l a c i虽然此时此刻，大家对于男女平等话 g o l o e d i s u o i g i l er er a m s i o aT d n a m s i h d d u B 题争议不断，纷争不停，但对于未来， e s e n i h C n o t c a p m i d n u o f or p a e v a h t a h t s m e t s y s 我期待也相信更和谐包容的性别社会 .erutuf eht ni ro tsap eht ni rehtehW .erutluc 出现。 .lartAlthough uen-redneat g sthis i ahmoment, dduB eht there ,erutluare c tsihdduB nI constant disputes and disputes over .slaudividni neewteb ecnereffid eht ylno si redneG d n athe n i topic e v e i l eof b tgender s u m e wequality. , g n i e b nI alook muh a sa tuB forward to and believe that a more .redneg fo sseldrager ,su neewteb ytilauqe eusrup harmonious and inclusive gender society will coming.
佛教道教都是对中国文化造成深远影响的宗教。不论 是过去还是将来。在佛教文化中，佛祖无性别之分。 性别只属于人个体间的差异。但同样作为人，就要相 信与追求人与人之间的平等，不分性别。
Buddhism and Taoism are religious ideological systems that have a profound impact on Chinese culture. Whether in the past or in the future. In Buddhist culture, the Buddha is gender-neutral. Gender is only the difference between individuals. But as a human being, we must believe in and pursue equality between us, regardless of gender.
而在道教文化中，阴阳则寓意相互对 立，相互依存，相互吸引，相互化生 的和谐共处状态。对应于此，男性女 性要共存才会和谐。 I n Ta o i s t c u l t u re , y i n a n d y a n g imply a harmonious coexistence state of mutual opposition, mutual dependence, mutual attraction, and mutual transformation. Correspondingly, men and women can also coexist equally to be harmonious. 虽然此时此刻，大家对于男女平等话 题争议不断，纷争不停，但对于未来， 我期待也相信更和谐包容的性别社会 出现。 Although at this moment, there are constant disputes and disputes over the topic of gender equality. I look forward to and believe that a more harmonious and inclusive gender society will coming.
对 互 相 意 寓 则 阳 阴 ，中 化 文 教 道 在 而 生 化 互 相 ，引 吸 互 相 ，存 依 互 相 ，立 女 性 男 ，此 于 应 对 。态 状 处 共 谐 和 的 。谐和会才存共要性 g n a y d n a n i y , e r u t l u c t s i o aT n I 佛教道教都是对中国文化造成深远影响的宗教。不论 ecnetsixeoc suoinomrah a ylpmi 是过去还是将来。在佛教文化中，佛祖无性别之分。 l a u t u m , n o i t i s o p p o l a u t u m f o e ta t s 性别只属于人个体间的差异。但同样作为人，就要相 ,noitcartta lautum ,ecnedneped 信与追求人与人之间的平等，不分性别。 .noitamrofsnart lautum dna nemow dna nem ,ylgnidnopserroC eb ot yllauqe tsixeoc osla nac .suoinomrah 等平 女 男 于are 对 家religious 大 ，刻 此 时 此然虽 Buddhism 话 and Taoism ideological ，来 未于a对profound 但，停不争impact 纷，断不 争题 systems that have on议Chinese 会 社 别in性the 的容 包谐 信相 也待期我 culture. Whether past or和in更the future. 。现出 a ereht the ,tneBuddha mom sihist tgender-neutral. a hguohtlA In Buddhisterculture, revo the setudifference psid dna sbetween etupsid tindividuals. natsnoc Gender is only kool I .being, ytilauqewe redmust neg fbelieve o cipot in ehtand But as a human erombetween a taht evus, eilregardless eb dna ot of drgender. awrof pursue equality redneg evisulcni dna suoinomrah .gnimoc lliw yteicos
“女权主义适合所有人，不论性别，种族或阶级。” "Feminism is for everyone regardless of gender, race, or class.” 女权主义就是性别平等。 Feminism is gender equality.