@article{oai:toyo-bunko.repo.nii.ac.jp:00005389,
 author = {神矢, 法子 and KAMIYA, Noriko},
 issue = {1・2},
 journal = {東洋学報, The Toyo Gakuho},
 month = {Nov},
 note = {Under the Han 漢, the hsiao 孝 and t’i 悌 or filiality to parents and elders had been looked upon and encouraged as the fundamental morals of people, both intellectual and general. The intellectual people at that time were actual and potential government officials and were classified as shih-jên 士人 who had been considered as the models of general people. They were expected to observe chia-li 家禮 that is to say, the moral principles to be followed by themselves and their family members. These moral principles, though different according to families, had been based on ethical teachings described in the Confucian canons. It was not until the end of the Later Han dynasty that these chia-li were systematized and shaped into such uniformity as applicable to every shih-jên and their family members.The chia-li, thus systematized into uniformity under the Later Han and the Wei, developed under the period of Chin into the wang-fa 王法 (imperial regulations) which meant the moral principles to be observed by governmental officials in general. In other words, the wang-fa took the place of chia-li and was established as the basis of morality which controlled the people of shih-jên class in general.Many researches have already been made in connection with the attitudes against morals of Confucianism of intellectual people under the Chin, in order to make clear the difference of faithfulness to the Confucian morality between the people of Han and Chin. These researches conclude that the shih-jên under the Chin had been less controlled by the chia-li, that is to say, wang-fa, than those under the Han. The conclusion may be right in the sense that it has pointed out one of the specialties of moral attitudes of the Chin intellectuals. But, one should not neglect another important speciality of the period in which started a new relationship between the government and the people of shih-jên class in connection with the observance of wang-fa developed from chia-li.In this article, the author tried to clarify how the people shih-jên class reacted against the authority of the government concerning the following five subjects:(1) The relationship between the the wang-fa and chia-li in the ch’ing-i 清議 and hsiang-lun 郷論:(2) How much the chia-hui 家諱 or family taboos influenced the governmental regulations:(3) The so-called Ling-shu 令書 or Book of Regulations of the year of hsin-wei 辛未 under the Eastern Chin:(4) The relationship between the refusal of governmental appointment and the chia-li under the Eastern Chin: and(5) The chia-li which had been observed customarily by the people of shih-jên class and the wang-fa.},
 pages = {19--53},
 title = {晋時代における王法と家礼},
 volume = {60},
 year = {1978},
 yomi = {カミヤ, ノリコ}
}