明太祖取蒙元而有天下，開國之初，即下含禁止胡服胡帽，詔復衣冠如唐制，並 頒定官民服飾樣式。綜觀明初服飾制度的精神。不僅繼承歷代「明尊卑、知貴賤」 的禮制傳統，以達到服飾區辨身分等級的目的，且有利用服飾改制宣示「復漢宮 之威儀」，加強漢族文化認同的作用。正德、嘉靖以後，明代社會奢風日熾，服飾 僭禮違制的現象日趨普遍。官民服飾競尚華侈，去樸從艷、慕奇好異，蔚為晚明 風尚，婦女服飾的偕侈多變尤甚。士庶男女之講究服飾裝扮，更從標榜身分、炫 耀財富的「僭禮越分」行為，逐漸演成不斷追求「時興新樣」的服飾文化，顯現 迥異於明代前期的消費心態，而知識階層感時憂道的「服妖說」亦相應而起。本 文歸納晚明士人各類「服妖說」的意涵，或為批評偕禮逾制、奢侈靡費，或為指 斥變亂男女、異服招禍，除了少數士人能洞悉服飾流行與市場供需密切相關的經 濟層面外，大部分承襲兩漢以來陰陽災異、天人感應的思想與論述方式，對晚明 日益講究的服飾文化，自然缺乏針對物質與藝術層面抒發的時代意見，雖然同時 代庶民大眾在服飾上的追新慕異適成對比，但其中蘊含的崇禮思想與教化意識卻 頗具深意。

　　　　　The costume system in the early Ming inherited from Chinese ritual tradition, which aimed at distinguishing social status and presenting Chinese costume heritage, in order to enhance the identity of Han Chinese culture. However, after the mid-Ming, there was a gradual tendency towards sumptuous dressing. People looked for greater variety and richness, especially for women's dresses and ornaments. This vogue was quite different from that of the earier period. Therefore, many scholars of the late Ming condemned the taste for sumptuous and colorful clothes as defying the regulation of etiquette and called it thefu-yao. Only a few of them mentioned that 1economic conditions are of considerable importance to the evolution of fashion during this period, To be contrary, most of them focused their traditional thought on the relation between Yin and Yang or Heaven and People. Although they were seldom concerned with material and aesthetic factors of their times, and their recognition appeared a striking contrast with the various models of folk costumes, the discussion on the fu-yao still implied a significant meaning from the viewpoint of ritual and cultural consciousness.