“杀奸夫”:17世纪中国的男性复仇幻想

Pub Date : 2022-12-01 DOI:10.1353/late.2022.0010
Mengdie Zhao
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摘要

摘要:本文概述了17世纪中国对通奸杀人案的司法实践。我认为,取消对《明法典》中只杀害通奸者的丈夫的惩罚并没有立即改变司法实践。相反,官员们偏离了准则的文字,鼓励甚至敦促丈夫杀死通奸者和妻子,接受“双重杀害”的想法——“当场”和“立即”杀死妻子和通奸者——作为对男子气概的断言,恢复夫妻道德,并证明凶手的动机。官员们一致认为,非法性行为是一种令人发指的罪行,这与贞操崇拜和道德英雄主义的日益流行相一致。与通奸和谋杀有关的分层法律机构和多个适用法规也为统治精英的操纵提供了便利的空间。因此,即使杀人的条件不符合有罪不罚的先决条件,一些法官也主张以牺牲法律为代价,对丈夫从宽处罚,甚至有罪不罚。然后,我分析了编辑兼出版人余相斗(1588-1637)的一篇法庭故事,他的犯罪故事以叙事与正式法律文件相结合的创新形式,自晚明以来被广泛阅读和流传。作为一个迎合文人品味的多产商业出版商,余对该法令及其意想不到的道德后果提供了一个温和的批评视角,这在更正统的官员作品中是罕见的。
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"Killing the Adulterer": Masculine Revenge Fantasies in Seventeenth-Century China
Abstract:This paper provides an overview of the judicial practices on adultery cases that led to homicide in seventeenth-century China. I argue that the lifting of the punishment for the husband who killed only the adulterer in the Ming Code did not lead to immediate changes in judicial practices. On the contrary, the officials deviated from the letter of the code and encouraged, or even urged, the husband to kill both the adulterer and the wife, embracing the idea of "double killing"—killing both the wife and the adulterer "on the spot" and "immediately"—as an assertion of masculinity, a restoration of conjugal morality, and a proof of the killer's motive. The officials' shared view that illicit sex was a heinous crime was consistent with the surging popularity of the chastity cult and moral heroism. Layered legal institutions and multiple applicable statutes related to adultery and homicide also offered convenient space for manipulation by the ruling elites. Therefore, even when the conditions of the homicide did not meet the prerequisites for impunity, some judges argued for a lenient punishment or even impunity for the husband, at the expense of the law.I then analyze a court case story by the editor and publisher Yu Xiangdou (active 1588–1637), whose crime stories with innovative format combining narrative with formal legal documents were widely read and circulated since the late Ming. As a prolific commercial publisher attuned to the tastes of the literati, Yu provides a mildly critical perspective on the statute and its unintended moral consequence that is rarely seen in the more orthodox writings by officials.
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