相對於過去漢人親屬硏究著重父系繼嗣的原則，本文從人體構成物質、好命的道德 人觀與家屋三者來討論漢人的「親屬」槪念。首先，透過人體構成物質與其在生命儀禮 中象徵流動的探討，試圖釐淸個人與父方以及母方關連的性質：前者強調的是血脈的傳 承，後者則具有擴展繁衍的意涵。其次，「親屬」關係的形成不僅由生育的文化槪念而來， 而且也必須透過日常生活中親子之間持續的互惠養育才使這關係具有更深刻的意義。如 此我們也才能理解爲何漢人重視親子義務的實踐，而且在生命儀禮中賦予這實踐獨特的 文化價値——r好命」。因此，漢人的「親屬」槪念所蘊含的不僅是父系血脈的傳承與繁 衍，且以實踐親子義務，完成r好命」的道德人觀做爲終極價値。對於這一多重之親屬 的文化建構，本文最後將透過家屋的討論來說明：家屋不但是親屬關係實踐的場域，其 象徵的結構更銜接並傳遞了以上所討論的多重親屬文化槪念。

This article reconsiders Chinese “kinship” in Wan-nien，a village in southwestern Taiwan. In contrast to the previous studies on Chinese kinship which only emphasizes the patrilineal descent, this article examines kinship firstly from the perspective of bodily substance. It is aimed to clarify the cultural understanding of the nature of patrilineal .and maternal connections. Secondly, this article shows that kinship is further built up by fulfilling obligations and rights between parents and children to achieve the cultural ideal of a "good life^ {ho mid). Thirdly, it is the house which shows the full conceptual field of kinship. Not only is the house the place where kinship is lived, its symbolic structure also conveys and mediates the incongruent principles of kinship.