The Beauty Of Ancient Chinese Women'S Clothing

< p > under the background of patriarchal culture, the ancient Chinese < a target= "_blank" href= "//www.sjfzxm.com/" > dress < /a > has the ethical pursuit of pcending perceptual needs.

Under the domination of rational spirit, China's modern clothing gradually abandoned this metaphysical burden and turned to the exploration of scientism and functionalism.

Under the influence of multiculturalism, China's Postmodern dress has begun a new rebellion, namely, breaking away from the norms and patterns caused by scientism and functionalism, and having a personalized and all-round aesthetic attempt.

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< p > < a href= "//www.sjfzxm.com/news/index_p.asp > > China < /a > the beauty of ancient women's dress > /p >

< p > in the age of ignorance in ancient civilization, Chinese clothing was designed to satisfy human physiological needs.

After entering the era of civilization, the social needs of clothing began to expand, and even to a certain extent, it was higher than physiological needs.

Under the background of patriarchal culture in ancient China, this point is mainly a secular ethics outline.

After entering the modern society, the spirit of science has replaced the dominant position of religion and ethics.

Under the control of instrumental rationality, Chinese costumes invariably discard metaphysical cultural aspirations and are consciously returning to human physiological needs.

However, this pursuit of functionalism inevitably led to the scientific, patterned and simplification of < a href= "//www.sjfzxm.com/news/index_h.asp" > dress > /a >.

As a reaction to this phenomenon, China's post-modern clothing is undergoing a new exploration.

In terms of materials and techniques, China's post-modernism costumes carry out a large amount of cultural absorption across national boundaries and across time. The costumes of ancient and modern China and the West are used as symbols and tools for their own cultural creation.

In terms of value and connotation, China's post-modern costumes are carrying out no deep attempt in the plane, that is, they no longer seek the metaphysical implication behind clothing, thus eliminating ethics from the territory of dress culture, or by banter and rebel.

In terms of function and meaning, China's post-modern clothing is exploring new ways to bring forth the new, and it is no longer a purely physiological need, nor is it an ethical need, but a publicity and aesthetic attempt.

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< p > civilization begins with a deep mode of construction.

That is to say, people should not only pform the world through objectification, but also give the material world the meaning of "humanization".

In this sense, dress is a symbol with dual meanings of "signifier" and "signified".

Generally speaking, the ancient Chinese had mysterious religious pursuits, and they also had secular ethical points.

In this sense, their value behind clothing is often crossed: both religious and ethical.

Ancient Chinese culture can be called patriarchal culture, so the meaning behind its clothing is mainly ethics.

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< p > under the background of patriarchal culture, in ancient China, the relationship between human beings and human beings was regulated through the distinction of different costumes.

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< p > > under the book of Zhouyi, "the Yellow Emperor, Yao and Shun Hang their clothes and rule the world, covering all the universe.

Zhou Yi Ji Jie quoted the nine family Yi to explain: "clothing takes the elephant dry, occupies the upper cover, the clothing takes elephant Kun, under the containing thing also."

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< p >, then what is the significance of taking the coat under the top of the coat? What is the meaning of it?

High is low, but high is low.

Heaven's respecting the ground determines the hierarchical relationship between kings and ministers.

In this way, from the perceptual knowledge of heaven and earth in heaven and earth, ancient China endowed heaven and earth with a hierarchical structure of honor and inferiority, and then classified this hierarchical structure as the basis of social hierarchy.

The crown clothing system under the coat has become an important means to mark and maintain this rank system.

Therefore, in the eighth volume of the book of Zhouyi, Wang Bizhu said, "hang your clothes to distinguish between the noble and the humble, and the righteous and the humble."

Kong Yingda said, "those who take everything from heaven and earth are distinguished by their clothes.

According to the Confucian ideal, as long as clothes and costumes are in different ranks, there are differences between the humble and the humble. Emperors only need to stand in an upright position, and society can be orderly.

In the context of this patriarchal culture, the ancient Chinese costume did not affirm the body or negate the struggle between the body, but neglected the human body and covered the personality of the human being, so as to highlight its social characteristics such as distinction, distinction, distinction, and distinction, and committed to the inclusion of individuals into a social order of order and order, thus being incorporated into the category of "rule by rites", thus forming a comprehensive, systematic, detailed and complicated crown service system.

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< p > as an important part of the ceremonial system, the ancient Chinese crown dress system first appeared in the Xia and Shang Dynasties and the two dynasties, and Zhou Dai has already been more mature.

Among them, the most important dress patterns are gowns and ghosts.

Both gowns and kits are divided into five grades, also known as "five suits".

"Zhou Li Chun Guan" contains: "the small emperor's duty."

Distinguish the five suits of good and evil.

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< < p > > a href= > //www.sjfzxm.com/news/index_f.asp > GI > /a > the five garment refers to the five costumes worn by the sons of heaven, princes, ministers, doctors and men in ceremonious sacrifices.

The difference between these costumes is mainly due to the different patterns on the clothes.

"Shang Shu Yi Ji" records Shun, Yu said: "the desire to see the image of the ancients, the sun, moon, stars, mountains, dragons, and Chinese worms, make the meeting; Zong Yi, algae, fire, powder MI,", "," and "embroidery", with five colors to apply to five colors, make clothes, Ru Ming.

This passage refers to the six patterns painted in the ancient emperor's coat, namely, today, moon, stars, mountains, dragons, Chinese worms, and six patterns embroidered on the lower garments, that is, Zong Yi, algae, fire, pink rice, hare, and Zong, which are combined into twelve kinds. These twelve patterns are the so-called "twelve chapters" later.

In the Eastern Han Dynasty, Zheng Xuan said, "the twelve chapters are five suits, and the emperor's son is free. He is from the mountains and dragons, and Hou Bo is from China."

That is to say, only the clothes of the son of heaven can have twelve chapters. The clothes on the public can only be used from the mountain and below the chapter, that is, the nine chapter. Hou Bo can only use the Zhang Wen below the Chinese worm, that is, the seven chapter, and the chapters of the son male and the doctor are decreasing.

The twelve chapter is not merely an aesthetic decorative pattern, but rather a different meaning, representing different personalities.

For this reason, Cai Shen's book of Classics Collection in Song Dynasty explained: "the sun, moon and stars take their presence; the mountains take their towns; the dragon takes its change; the Chinese worm and the pheasant take their texts; the Zong Yi, the tiger and the tiger take their filial piety; the algae, the water and grass take their cleanliness; the fire takes its brightness; the pink rice and the white rice take their nourishing; and if, if the hatchet is shaped, they are broken, too; and, for the sake of the two, they take their arguments."

In the twelve chapter, each type has its symbolic meaning, its number decreases in turn, and the meaning of its natural symbol also decreases.

For example, the emperor wears twelve pieces of gown, and the Duke can only have nine chapters, because the first three chapters, that is, the character of the sun, moon and stars, can only match the emperor.

It can be seen that the difference between the different styles of crown clothing is not only in the number of patterns, but also in the difference of symbolic meaning behind them and the hierarchical order shown by these differences. If violating the system of service, it is the violation of the etiquette system, and more importantly, the destruction of the social order.

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< p > fierce clothes, also known as mourning clothes, are five kinds of clothes that people wear separately in mourning and mourning activities according to their different relationship with the deceased.

That is to say, five kinds of systems, namely chopping down, Qi failure, great work, small work, and hemp.

According to etiquette mourning, its shape is mainly: (1) "chopping down" and making it with the most coarse linen. The so-called chopping refers to the fracture of a target= "_blank" href= "//www.sjfzxm.com/" > the clothes "/a" and the side side, so as to express the inner sadness and unintentionally modify the margin.

Sons and unmarried women are the parents, the princes are the sons of heaven, the father is the eldest son of the line, the wife is the husband, the concubine is the ruler (the parents), the public ministers and the ministers of the doctors are masters of their masters.

It is the most important thing to beg for death. It needs three years of mourning.

(two) "Qi failure", made of coarse linen cloth.

The son was mother, stepmother, and mother's clothing for three years.

As the grandparents of the grandchildren, the sons of the doctors are their brothers, who are married to their parents, and their wives are the husbands of their husbands.

The men and women of the clan are the mothers and wives of Zong Zi and Zong Zi. They are three months old for the mothers and wives of the superiors and superiors with great kindness, and for the great grandparents.

The decline is the ritual, second only to the decending.

(three) "great work", made of maturing linen.

The parents are the children who are dead, and are adopted as others' heirs, and their wives are grandparents, parents and grandparents.

Great merit is next to Qi, and the period of service is generally nine months.

(four) "Xiao Gong" is made of fine linen cloth that is larger than fine work.

Xiao Gong is for the grandparents, nephews and unmarried children for their aunt and so on. The period of service is five months in general, (five) "Ma Ma", made of cloth, which can be washed and made white, but can not be smoothed with lime.

Hemp is for the great grandfather's brothers and their spouses, grandfather's cousins and their spouses, father's ancestral brothers, nephew, uncle, wife's parents and so on.

Hemp is the most mourning of mourning, and the period of service is usually three months.

Because funeral activities are the most important ethnic group activities in ancient times, the identity and status of each person in the clan is manifested in the form and dress of mourning clothes.

Thus, each individual is fixed to a patriarchal clan system with order and order.

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< p > it is not difficult to see that the five costume of Jilin mainly reflects the social difference between the ranks of the ancient Chinese and the people, while the five of mourning clothes mainly deals with the consanguineous relationship between the ancient Chinese and the people.

These two systems constitute one of the important contents of "rule by rites" in ancient China, so that every civilized person wearing a target= "_blank" href= "//www.sjfzxm.com/" > dress < /a > is woven into a crisscross social network.

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In the sense of "P", China is indeed the "Kingdom of clothes".

The dress system established by Zhou Dynasty, which is based on gowns and fierce clothes, has been quite complete. Later generations are growing more and more complicated.

In addition to relying on the number of chapters to distinguish grades, depending on the thickness of materials to distinguish the distance from relatives, the later crown clothing grades are also specified by clothing, crown color and shape, ornaments' presence, quantity, color and shape.

According to the records of the old Tang Dynasty, six times (610 AD), the imperial edict of the Sui Dynasty ordered different grades of clothing: "five products have already been put on, purple robes have been put in, six products have already been used, and both are used for" green ".

The petty officials used the green, the common people to be white, the butcher to use soap, the soldier to be yellow.

In the first year of Tang Gaozong's general chapter (668 AD), he also stipulated that "everything must not be allowed to be yellow". From now on, yellow became the exclusive color of emperors until the fall of the Qing Dynasty.

In addition to the stipulation of colors, the Tang Dynasty also increased the system of fish bags, and the officials of the three products above were wearing goldfish bags, and the four products and five products officials wore the silver fish bag.

In the Ming Dynasty, a new mark was added to distinguish officials from the rank of officials.

Tonic is also called "gourmet", which is embroidered on the front and back of official uniform and embroidered with gold thread and colored silk.

Ming Hongwu twenty-six years (AD 1393), "official officials often take the supplement: male, Hou, consort, uncle, with unicorn, Bai Ze.

A civilian product is made of cranes, two products are made of pheasants, three products are peacocks, four are Yunyan, five are white, six are egrets.

A military officer is a product of two products, using lions, three products, four products, tiger leopards, five products with bear, six products, seven products, Biao...... "

In short, the system of crown dress became more and more complicated with the gradual completion of the feudal system. This trend continued until the destruction of the Qing Dynasty.

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< p > > Da Li's book of rites, persuaded learning, said: "gentlemen should not be absent from school.

No ornament, no appearance, no respect, no respect, no manners, no manners.

Clearly connect "decorations" with "Rites".

As a result, dressing and wearing hats also became an indispensable part of ancient Chinese ritual music culture.

The book of rites four mourning system says: "the ritual of general, the body and the universe, the law four times, yin and Yang, Shun human feelings, so it is called ritual."

4 to dress, "body and sky" is to separate clothing and clothes from the relationship between heaven and earth.

It is said that Zhou Dai was born and dressed in the Warring States period, but he wore a long coat on his body. In order not to violate the ancient system of "under the coat", the coat and the next clothing should be cut off separately when cutting, and then he would sew up the coat.

"Law four hours" is to change the style and color of clothes according to the changes of seasons in spring, summer, autumn and winter. Like the emperors' clothes in the book of rites, the spring is "clothes Tsing Yi, serving warehouse jade"; Xia "Yi Zhu Yi, Yu Chi Yu"; between summer and autumn, "Yi Huang Yi, Huang Yu"; Qiu "white clothes and white jade"; winter is "black clothes, Xuan Xuan jade".

"Yin and Yang" is based on different occasions such as weddings, mourning and weddings.

"Conform to human feelings" is based on emotions, such as emotions, wearing different colors, styles of clothing.

All this makes the crown costume system of ancient China, based on Confucianism and the theory of Yin Yang and five elements, has acquired a cosmological model of heaven and human induction.

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