Interpretation of the single word "filial piety"?

Abstract: "Filial piety" is one of the core elements of Confucian ethics. During the period of Confucius and Mencius, there appeared the classic work "The Book of Filial Piety", which expounded the Confucian concept of filial piety. Successive Confucian scholars have vigorously promoted filial piety; feudal emperors have also utilized filial piety to serve their own rule; the combined effect of the two in the civil society is the creation and circulation of the Twenty-four Filial Piety Traditions.

Keywords: "filial piety", Confucianism, ethics, The Book of Filial Piety

Serving one's relatives with filial piety is a traditional virtue of the Chinese nation, but the concept of filial piety and fraternal duty in today's society has been declining, so it is of great practical significance to re-examine and correctly interpret the Confucian concept of filial piety.

A brief explanation of the word "filial piety"

The concept of "filial piety" was created earlier. The word "filial piety" was used in ancient times to represent an old man at the top and a child at the bottom. Kang Yin said; "Like the 'son' walking with his head on the old man's hand. The shape of supporting the old man to walk is used to indicate 'filial piety'." [1] (P39) Xu Shen of the Eastern Han Dynasty explains; "Filial piety, the one who serves parents well. From the old province from the son, the son to inherit the old also." Duan Yucai of the Qing Dynasty notes, "The Book of Rites, 'Filial piety, the animal.' Shun the way, do not go against the moral. It is called animal." [2] (P398) Although these explanations come from different perspectives, they all mean the same thing: "filial piety" means respecting one's elders and serving one's parents. The Rites of Passage also says; "What is human righteousness? A father is kind, a son is filial, a brother is good, and a brother is fraternal." Therefore, filial piety is first and foremost a social moral principle, a guideline for dealing with the relationship between elders and children in the family. However, with the development of history and the evolution of society, filial piety was utilized by feudal emperors to serve their rule. In this way, filial piety was expanded from a moral category to a political one.

The main classical work that expounds the Confucian view of filial piety, the Book of Filial Piety

Among the thirteen Confucian classics, the Book of Filial Piety "is the work with the fewest words and the shallowest content, but it has the greatest influence and has aroused the most controversy." [3] (P1) Its great influence is not in academic value, but in social value. So that since its inception, from the emperor and generals, down to the people, scrambling to learn, highly respected, the influence of Japan, Korea and other neighboring foreigners.

There have been different views on when the Book of Filial Piety was written, but "the present text of the Book of Filial Piety was collated by Liu Xiang to determine the scale of the later popular text." [3] (P11) In the Eastern Han Dynasty, the Book of Filial Piety was listed as one of the Seven Confucian Classics, and at that time it was popularized by Zheng Xuan's commentary transmitted by Kong Anguo. Since then, the Book of Filial Piety has been highly regarded by successive rulers. In the Tang Dynasty, Emperor Xuanzong himself made a commentary on it, and it was even more vigorously advocated. In the Song Dynasty, the scholar Xing Bing wrote a commentary on it. The text of the Xiaojing that is popular today is the one that was annotated by Emperor Xuanzong of the Tang Dynasty and spared by Bing Xing (of the Song Dynasty). Because of its close integration of family and social ethics, and because of its active promotion by the rulers, the Book of Filial Piety became a Confucian classic that was almost universally known during the feudal era.

The authorship of the Classic of Filial Piety has been the subject of a series of lawsuits. The author believes that the Classic of Filial Piety was written by Confucius and Zeng Zi, and let's look at two examples of strong evidence. Sima Qian of the Western Han Dynasty wrote in his "Records of the Grand Historian - Zhongni's Disciples", "Zeng Sen, a native of Wucheng in the south, was known as ZiYi (子舆), and was forty-six years younger than Confucius. He was forty-six years younger than Confucius. Confucius thought he could understand filial piety, so he taught him the profession. He composed the Classic of Filial Piety. He died in Lu." Sima Qian is a great historian, rigorous, conclusive evidence, coupled with the Spring and Autumn and Warring States period closer to the data transcription error is very little, when there will be no error. Eastern Han Ban Gu in the "Han Shu - Arts and Letters" also said: "filial piety scripture", Confucius for Zeng Zi Chen filial piety also. The filial piety, the scripture of heaven, the righteousness of the earth, the people's behavior. Lift the big words, so it is called "filial piety scripture." Han Shu" said "for Zeng Zi Chen filial piety", that is, the "Historical Records", "so teach the industry". From the records of Ma and Ban, it can be seen that the original author of the Classic of Filial Piety should actually be two people: one is Confucius; the other is Zeng Zi. Confucius dictated the Dao of Filial Piety to Zeng Zi, and Zeng Zi recorded and organized it, interspersed with his own insights. This is what is known as Confucius' "Dictating without Writing". The relationship between the two of them is similar to the relationship between the dictator and the organizer of an article today. Therefore, the author believes that the original authors of the Classic of Filial Piety should be Confucius and Zeng Zi. Of course, Zeng Zi's disciples may have also participated in the work of collating the Book of Filial Piety, and thus there are also their views and their honorific title of Mr. them in the book.

The present text of the Xiaojing consists of only 1,799 words in eighteen chapters.

As for the content of the Classic of Filial Piety, Zhu Xi, a Song Dynasty scholar of science, believed that "the first six or seven chapters of the Classic are the main scripture, and all the subsequent chapters are passages. [4](Volume 82)

The book of Xiaojing has clear provisions on filial behavior for all classes of people, from emperors and generals to the common people. However, its basic tendency is to use ethical and moral education as a political service, that is, to use filial piety to persuade loyalty and to rule the world with filial piety, so as to achieve the highest political purpose of "unifying the family, ruling the country, and calming the world" as stated in the "University". It is precisely for this reason that it has been so highly regarded by successive emperors and kings.

Three filial piety as the basis of virtue Confucianism has been vigorously promoted

Confucius and Mencius Confucianism, "filial piety" is the root of all virtues, the source of indoctrination. The filial piety sutra - the first chapter of the first chapter of "on:" said: "the filial piety, the basis of virtue, the teaching of the birth of also." The idea of filial piety as the basis of virtue is also reflected in other Confucian writings. A son said: "A gentleman is a man of principle, the principle is established and the way is born. Filial piety and brotherhood are also the basis of benevolence, are they?" [5] (P71) argued that filial piety is the foundation of benevolence. Mencius, on the other hand, said, "Kindness is also benevolence." [5] (P430) adds, "The reality of benevolence, serving the relatives is also." [5] (P359) makes the filial piety of serving one's elderly relatives the substance of ren. The Da Dai Li Ji - Zeng Zi Da Xiao (The Great Filial Piety of Zeng Zi) reads, "Filial piety is the great scripture of the world. Filial piety is placed in heaven and earth, weighed in the four seas, and applied to the future generations without any time to spare." It is pointed out that filial piety is the starting point of all virtues, the great scripture of all virtues, and the fundamental law that is universally applicable. [6] (P475)

"Ren" is the core of Confucius' ethical thinking. "Fan Chi asked about Ren, and Zi said, 'Love people.'" [5] (P171) "Those who are benevolent love others" is a concise summary of benevolence by Confucius. He also believed that filial piety is the foundation of benevolence, "Filial piety and brotherhood are the foundation of human beings, aren't they?" [5] (P71) Since the concept of filial piety is the highest moral code of Confucius' ethical thought, there must be some most specific and direct behavioral requirements in order for this conceptual value to be implemented.

The founders of Confucianism attached great importance to the emotional communication between parents and children, and emphasized the respect, love and support of children for their parents. [7] It is true that the most basic requirement of filial piety is the children's material support for their parents, but Confucius did not stop at material support, he believed that material support alone is not enough, but also emotionally to show sincere respect and love for their parents. So he added: "The filial piety of today is to be able to support, as for dogs and horses, all can have support. If one does not honor them, how can they be different?" [5] (P79) If one does not honor and love one's parents emotionally, what is the difference between mere material support and dogs and horses? However, Confucius' highest elaboration of filial piety is that it requires children to act according to the wishes of their parents while they are alive, and to carry on the will of their parents after their death. This is why Confucius said, "If the father is present and observes his will, and if the father is absent and observes his behavior, and if he does not change his father's ways for three years, he can be considered filial." [5] (P74) Zhou Wu Wang and Zhou Gong Dan inherited the will of King Wen Wang and crushed King Zhou of the Shang Dynasty, so Confucius praised them and said, "Wu Wang and Zhou Gong, they have reached filial piety! Those who are filial are those who are good at succeeding the will of others, and those who are good at describing the will of others." [5] (P44) Sima Qian wrote "The Records of the Grand Historian" and Ban Gu wrote "The Book of Han", both of which aspire to complete the unfinished business left by their fathers, and are the embodiment of the highest requirements of Confucius' view of filial piety.

Confucius asked his children to be filial to their parents to do some specific behavior, the canonical books there are some records as follows:

The son said: "born, the thing to the ritual; death, buried in the ritual, the ritual of sacrifice." [5] (P79) When parents are alive, they are to be served with rites; when they are dead, they are to be buried with rites, and sacrificed according to rites.

Meng Wubo asked about filial piety, and Zi said, "Parents, the only thing that worries them is their illness." [5] (P79) Caring for one's parents' illness is the key to practicing filial piety.

Tzu said, "Parents, do not travel far, and travel is a good thing." [5] (P98) That is, children are asked to do some filial piety in front of their parents frequently.

Mengzi made further play on Confucius' idea of benevolence and filial piety, and he believed that filial piety is the essence of benevolence. Therefore, "What is the greatest thing to do? Serving one's relatives is greater." [5] (P357) added: "The greatest thing for a filial son is to honor his relatives; and the greatest thing for honoring his relatives is to raise them in the world." [5] (P385). To extend the concept of filial piety and fraternal duty, which first arose and existed in the family, to the whole society is the unique insight of Mencius' view of filial piety. Therefore, Mencius said, "As we are old, so are we old; as we are young, so are we young." [5] (P253)

After Confucius and Mencius, there was no shortage of great Confucian scholars who preached the concept of filial piety. In the middle of the Northern Song Dynasty, the leaders of science, Zhang Zai of Guanzhong and Ercheng of Luoyang, both vigorously expounded the Confucian concept of filial piety and fraternal duty, thus enabling the concept of filial piety and fraternal duty to spread rapidly among the people and to make a deep imprint.

Zhang Zai, on the other hand, extended the concept of filial piety and fraternal duty of Mencius to a deeper level. He put forward the idea of "honoring the elderly so that they can grow up, and showing compassion to the weak and the orphaned so that they can grow up young," which is a way of saying that "the saints are united in virtue, and the sages in virtue. All the people in the world who are infirm or disabled, all alone or widowed, are also my brothers who are in a state of confusion and have no one to tell them. At the time to protect it, the wings of the son also." [8] (P180)

Er Cheng had a new understanding of the relationship between benevolence and filial piety. They pointed out that "Filial piety and fraternal duty are the basis of benevolence! Words are the essence of benevolence, but not the essence of benevolence." [9] (Volume XI) There is a difference between "the basis of benevolence" and "the basis of benevolence"; benevolence is the basis and filial piety is the use, not to be confused. It is also said, "One cannot do without filial piety and fraternal duty, nor can one do so without making every effort to fulfill his filial piety and fraternal duty." [9] (Vol. XXIII) Not only the concept of filial piety and fraternal duty, but also the action of filial piety is necessary.

Wei Yuan, a famous Confucian scholar of the Qing Dynasty, also expounded on filial piety, saying, "A gentleman's word of filial piety is also, respect is just enough; a gentleman's word of respect is also, filial piety is just enough. A lift of the foot does not dare to forget parents, a speech does not dare to forget parents." [10] (P14) The "filial piety" and "respect" of serving one's parents are closely intertwined. This is Wei Yuan's new insight.

Four Filial piety was the basis of governance, and rulers strongly advocated filial piety

The concept of filial piety and fraternal duty was also the basis of governance for rulers.

Or Confucius said, "Is Zi Xi not a ruler?" Zi said, "The Book says, 'Filial piety! But filial piety, friends in the brotherhood, Shi have politics.' Is it also for politics, Xi is for politics?" [5] (P82) When Confucius was asked why he did not engage in politics, Confucius quoted from the Shangshu to explain that he used the concept of filial piety and fraternal duty to influence social politics, that is, to participate in politics. This conversation shows that Confucius, the founding historian of Confucianism, viewed the activity of promoting the concept of filial piety and fraternal duty as a political act from the very beginning.

The Xiaojing (Classic of Filial Piety): "Filial piety begins with serving one's parents, ends with serving one's ruler, and ends with establishing one's own body." This points out that "filial piety" is a combination of ethics and political behavior. The importance of filial piety to feudal politics is reflected more specifically in the Xiaojing-Sancai Chapter. The Chapter of Three Talents in the Classic of Filial Piety reads: "Filial piety is the scripture of heaven, the righteousness of earth, and the behavior of the people. The scripture of heaven and earth, and the people are the rule. Then the brightness of heaven, because of the benefits of the earth, in order to comply with the world, is that its teachings are not purified into, and its government is not strict and ruled. The first kings saw that the teaching could transform the people." The governance of the country is based on moral education, and moral education is based on filial piety; therefore, if filial piety is practiced, the world will naturally be ruled. Filial Piety Classic - Filial Piety Rule Chapter: "In the past, the Ming King's rule of the world with filial piety, ...... the world's peace, disasters do not occur, the scourge does not make. Therefore, the Ming King's rule of the world with filial piety is also so." As long as filial piety and fraternal duty are practiced, there will be national peace and political clarity. A son also said, "He who is filial and brotherly, and is good at offending his superiors is rarely seen. Those who are not good at offending their superiors but are good at making trouble are not found." [5] (P70) successive emperors knew that the promotion of filial piety and filial piety for the stability of their rule has a very important role. Therefore, the Confucian filial piety and filial piety behavior is highly respected. The Han dynasty rulers to show respect for filial piety, since the beginning of Emperor Huidi, to most of the emperors before the posthumous name are added a "filial piety" word, such as "filial piety Emperor Huidi", "filial piety Emperor Wen" and so on. The Book of Han - Arts and Letters, "When Emperor Wen of the Han Dynasty, the Analects of Confucius and the Classic of Filial Piety were given a doctorate." The Book of Filial Piety was emphasized. At the same time, filial piety was used as a basis for the selection of officials, and those who practiced filial piety could be cited as "filial piety lian" and appointed by the court as officials. What's more, with the emperor's nine or five honor, write a set of notes "Xiaojing" is also common, such as Emperor Yuan of Jin, Emperor Wu of Liang, Emperor Xuanzong of Tang Dynasty and so on have made notes for it.

Feudal rulers attached importance to the propaganda of filial piety, mainly to achieve the purpose of filial piety to persuade loyalty, its theoretical basis from the University of the "three syllabuses and eight items".

"University" begins with: "The way of the university, in the bright virtue, in the pro-people, in the stop to the good", is the three programs. It means that one should cultivate the bright gift of good virtue, the second should govern the country and pacify the people, and the third should achieve the goals that should be achieved by the above two.

The "eight eyes" of the University, namely, to grasp the material things, Zhi Zhi Zhi, sincerity, correct heart, cultivate the body, Qi family, rule the country, and peace in the world. The University contains: "After the body repair and the family Qi, family Qi and after the country rule, the country rule and after the world peace ...... so-called rule of the country must first Qi his family, his family can not be taught to teach people, there is no one. Therefore, the ruler does not go out of the home and become taught in the country; filial piety, so serve the king also,...... "The ruler uses filial piety to teach the people, is the process of repairing his body. To preach filial piety to the general public is to hopefully influence people in order to align their families. And both of these measures ultimately serve the purpose of ruling the country and leveling the world.

"To rule a country, one must first unify his family"[5] (P12) points out the importance of unifying one's family with filial piety for ruling a country. "Filial piety is to serve the ruler", [5] (P12) points the object of people's filial piety directly to the ruler. The Rites and Sacrifices, on the other hand, states that "it is not filial piety to be unfaithful in serving the monarch." It points out even more clearly that being unfaithful to the monarch is a sign of unfiliality.

Of course, in order to promote filial piety, rulers also need to set an example of broad respect and fraternity to regulate the world. "The so-called pacification of the world to rule his country: on the old old and the people rise filial piety, on the long long and the people rise brother, on the compassionate orphan and the people do not double, so that the ruler has the way of the solitary rule." [5] (P14) Because of this, the successive emperors, in order to stabilize their rule, also made many gestures such as some of the above to promote filial piety and filial behavior.

In addition to some non-compulsory means, the rulers also used compulsory means to promote filial piety, that is, the Confucian ethical thinking of filial piety into the criminal law, the formulation of the "unfiliality" of the legal provisions of the punishment. The Qin Dynasty inherited the pre-Qin tradition of "punishing unfiliality", and there were provisions for punishing unfiliality. Unearthed "sleeping tiger earth Qin tomb bamboo slips - sealed diagnostic formula" is contained: a certain A accuses his son of unfiliality, asked the government to punish, the government according to the investigation of his accusation, "will be the son of the foot broken, moved to the Shu side of the county, so that lifelong do not have to go to the relocation of the argument". Later, there were legal provisions to punish "unfiliality" in all the dynasties, and they were even more complicated and severe.

The ultimate purpose of the "filial piety and filial conduct" promoted by successive emperors was to stabilize their rule. But there is no denying that this behavior has had a benign effect on society.

Fifth, the Confucian concept of filial piety of the folk

The theory of Confucianism in the successive generations, the action of the feudal emperors in the promotion of the two together in the folk of the impact of the Twenty-four Filial Piety is the generation of the Twenty-four Filial Piety and widely circulated.

The Twenty-four Filial Piety was first written in the Yuan Dynasty, and most people believe that Guo Jujing wrote and edited it.

There are many reasons why the Twenty-four Filial Piety has been so influential and widely circulated among the people. There are two main points: one is that it is suitable for the landlord class in feudal China to stabilize the rule of the needs of successive emperors spared no effort to advocate; the second is that after several generations of Confucianism, the concept of filial piety and fraternal duty, as a kind of social moral principles in the general public has made a deep imprint, to promote this concept of the Twenty-four Filial Piety is naturally easy to be accepted by the public.

The filial sons selected for the Twenty-Four Filial Piety are broadly representative. From the time, including the history of filial piety of various dynasties; from the social status, from the emperor and generals, down to the people; from the age of filial piety, there are young children, adults, and the elderly; the old Lai Zi play color to entertain their relatives, the Emperor of Han Wendi tasted the soup and medicine and so on the typical examples, have left a deep impression on the people. In short, "Twenty-four Filial Piety" has set an example of filial piety for all kinds of characters.

However, the circulation of the Twenty-four Filial Piety has a dual nature, which not only plays a significant and benign role in the maintenance of social order, but also inevitably distorts the humane concept of filial piety in people's minds, leading to "foolish loyalty" and "foolish filial piety".

In short, the concept of filial piety and fraternal duty is not only a good virtue passed down from generation to generation in the Chinese nation, but also one of the important contents of Confucian ethics and morality. The propaganda of Confucianism and the promotion of rulers naturally has its reasonable kernel. However, it cannot be denied that there are some incorrect elements in it, which are also called "foolish loyalty" and "foolish filial piety" by later generations. Correctly view the concept of filial piety and brotherly love and promote filial piety and filial behavior, is what we should pay attention to and pay attention to modern people.

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/confucius/zggdrjxdgqt That is to fulfill the filial piety, filial piety and righteousness.