What are the seven articles, the three obediences and the four virtues?

Three from the four virtues is ancient to improve social morality, stabilize social and family relations, improve the quality of people's cultivation. Three from is 'unmarried from the father, both married from the husband, husband died from the son'. The four virtues are 'women's virtue, women's speech, women's appearance, and women's work' (women's character, speech, manners, and women's honor).　Position and division of labor according to men and women's internal and external differences "Internal and external differences" are the most important norms for both sexes in traditional society. (1) The position and division of labor is based on the "family (household) door" as the boundary of "men outside women inside" - men outside politics, war, military service, farming, hunting, business, etc., women Inside the home, women were "in charge of food, wine and milk", sericulture and weaving, giving birth to and raising children, and honoring their parents-in-law. In the upper class, the "outside" affairs refers to hosting and participating in political and military affairs (also called "public affairs" and "major events"), which is the privilege of male aristocrats and bureaucrats, and women are not allowed to get involved in it, violating the "female chicken in charge" principle, which is "the female chicken in charge". This is the privilege of male aristocrats and bureaucrats, and women are not allowed to engage in hunting, which is a violation of the law: "The female hen will be the morn, but the family will not be able to get away with it. At the lower level, the typical division of labor among small farmers in agrarian societies was that men ploughed and women wove (as in the legend of the Cowherd and the Weaving Maiden). This division of the position and division of labor between men and women created internal and external barriers in daily life such as residence, activities, interactions, and behaviors - "men dominate the outside, women dominate the inside," "men and women are not close to each other in their teachings The rituals of "male and female defense" such as "male dominates the outside, female dominates the inside", "male and female are not related by marriage", and "internal words do not come out, external words do not come in".　(2) The distinction between the inside and outside of the family organization is exactly the opposite of the distinction between the position and division of labor, with the man inside and the woman outside, and the man in charge of and the woman subordinate to the woman (see the article on "Inside and Outside the Marriage and Family").　The family is the most important form of organization of gender relations, and marriage is the means and process of forming a family.　The principle of marriage and family formation is that the man is the interior and the woman is the exterior - with the aim of "benefiting the interior", that is to say, benefiting the man's family in terms of succession, harmony and prosperity. A woman's relatives are called "outsiders", and it is also said that a daughter is an "outsider".　The customary marriage and family system is male-dominated and female-subordinate - a monogamous, multi-concubine system in which a man marries a woman and her husband lives with her. The practice is that a man marries a wife and has children (especially a son who must be his own) when he comes of age in order to carry on the family line; a married woman is obliged to live in her husband's house, and the status of family relatives is determined according to the husband's name and seniority. The number of couples was not balanced, and it was stipulated that men in the upper class could marry several concubines in addition to a first wife (commonly known as the "first wife"); for example, in the Zhou Dynasty, it was stipulated that the son of heaven could marry 12 women at a time, the vassals 9, and the number of the great doctors decreasing below that. The Qin Dynasty began to stipulate the number of ranks of the consort, the descendants have three palaces, six houses, seventy-two concubines custom, but successive emperors tend to break through, the beauty of three thousand, palace concubines more than ten thousand. Bureaucrats also had the privilege of taking concubines. Civilians restricted concubinage, and the Ming Dynasty stipulated that a concubine could only be taken at the age of 40 if she was childless.　The origin and influence of the distinction between internal and external affairs The explicit "distinction between internal and external affairs" began in the Western Zhou Dynasty. The Zhou Dynasty destroyed the Shang Dynasty and established the first civilization of bloodline aristocratic rule, including the first-born son inheritance system and the feudal system, which is known as the "Rites of the Duke of Zhou". The distribution and inheritance of power and position required the establishment of a marriage and family system based on aristocratic men as an organizational guarantee, and the division of labor between men and women to exclude women's participation in political and military activities (in the Shang Dynasty, there are still records of the wives of the King of the Shang, such as Wuhao, who led the soldiers into battle and presided over the major events of rituals and agricultural affairs), so that the women were told to return to the family. The institutional custom of separating men and women from those inside and those outside was formed.　The significance of the distinction between internal and external is not in "division" and "separation", but in the fact that men's external space and duties are unlimited, open, important and with potential for development, while women's internal space is limited, closed, circular and relegated. Marriage and family are also internal (male) based and external (female) based, with the male dominating the female. The "difference between the inside and the outside" became the basis for upholding the patriarchal system and determining a series of rules and regulations for women, such as the "Three Obediences and Four Virtues," which have been the basis for and perpetuated the inferiority of men over women for thousands of years.　The "Three Obediences" morality evolved from the mourning system to an interpersonal relationship of mastery and obedience, corresponding to the "Three Principles" advocated during the Han Dynasty - the "Father's Principles" in the family and the "Three Virtues" in the family. -In the family, "the father is the program of the son" and "the husband is the program of the wife", which is extended to gender relations, that is, "from the father", In the family, "the father is the order of the son" and "the husband is the order of the wife".　The word "obey" has multiple meanings - to listen to, to follow, to obey, to follow, etc. Women who are required to follow the three moral principles are not allowed to do so on their own; they must follow their father's orders, their husband's will and their son's wishes, so that they can be dutiful daughters, virtuous wives and good mothers.　The requirement that "unmarried women follow their fathers" means that they must obey their fathers' words, and that "not to disobey their fathers' orders" means "to be filial to one's parents" ("親亲孝")（"亲亲"）. "("Kindness" refers to both parents according to the interpretation of Confucius, but it also says "to be filial to one's mother while serving one's father"); filial piety of daughters is not only to take good care of their daily lives, but also to stand up for their fathers when they are in danger, like the case of Emperor Wen of Western Han Dynasty when In the Western Han Dynasty, Chunyu Tiga persuaded Emperor Wen to abolish corporal punishment so that her father could be spared; in the Eastern Han Dynasty, Cao'e was drowned trying to save her father from falling into the water (there is a "Cao'e Monument" honoring Cao'e's filial piety in the history of the country). To obey one's parents' orders in matters of marriage is also a manifestation of filial piety.　"Married to a Husband" means that a woman who is married to a man is required to follow, obey, and follow her husband. "The ceremony of marriage begins when a woman marries, with the words "the man commands the woman, the woman follows the man, and this is the beginning of the righteousness of husband and wife"; the mother instructs her daughter to "do not disobey her husband's son". When they arrive at their husband's home, they are given kinship titles (e.g., son and daughter-in-law, di-si, aunt, sister-in-law, etc.) in accordance with their husband's seniority and name. Wives regard their husbands as "heaven", "heaven's order cannot be fled, husband's order cannot be disobeyed", they must obey and respect their husbands, and their husbands sing with their wives. Like the Han Dynasty Meng Guang to her husband Liang Hong "case (WAN, sound bowl) Qi Mei", was praised as "respect each other as guests". Wives also need to perform filial piety on behalf of their husbands to serve their in-laws in their daily lives, but also for their husbands to give birth to children; "husband and mothering" has become the most important duty for women since the Song Dynasty. "From husband" and her husband's loyalty, chastity, not after the death of her husband, and even martyrdom, the Spring and Autumn Period, the wife of the king of the state of interest, Mrs. interest, in her husband was captured by the state of Chu, the king of Chu forced her to be a wife, she refused to die, and has become the history of chastity of the model. Successive generations of official recognition of chastity and martyrdom became the system, leading some women to self-mutilation of life, and even before their husbands were going to die of disease and death in battle, concubines martyred ahead of time to show their loyalty to their husbands.