L2.9 - The Concept of Filial Piety (Xiao)

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From the course by Nanyang Technological University, Singapore

Explorations in Confucian Philosophy

12 ratings

Nanyang Technological University, Singapore

Explorations in Confucian Philosophy

12 ratings

Is Confucianism synonymous with Chinese culture? While it may be an overstatement to equate the two, there is little doubt that Confucianism pervades every level of Chinese culture and society. To be sure, other traditions such as Daoism and Buddhism have also left an indelible mark; nevertheless, Confucianism remains central to the shaping of the Chinese imagination. The influence of Confucianism extends beyond China to East Asia and through migration and cultural diffusion, other parts of the world. Confucianism traces its origins to the teachings of Confucius. What makes Confucius so special and what did he teach? This course will explore some of the key concepts in Confucian philosophy. Much of the discussion will centre on the Analects of Confucius, the foundational text of Confucian wisdom, although attention will also be given to the subsequent unfolding of the Confucian tradition. We will attempt to situate Confucian philosophy in its own context and to bring out its contemporary significance. Confucianism is a living tradition. Its vitality hinges on not only its continuing relevance in Chinese society but also its contribution to meeting the global challenges confronting the world today. There are no prerequisites for this course, other than a keen interest in Chinese tradition and culture, and the willingness to engage the Analects of Confucius.

From the lesson

Part 2B - The Vision of Confucius (cont'd)

In this same context (refer to week 2), as we continue our guided tour, as it were, of the rich intellectual landscape that is Confucianism, we examine briefly the concept of “filial piety” (xiao), the key concern with learning and education (xue), which extends far beyond academic interests, and other related concepts. In addition, I would like to raise the question as to whether there is a religious or spiritual dimension to Confucian philosophy, and if so, how does it relate to ethics and political philosophy. There is much to discuss here, and we will return to the question of the impact of the Confucian vision on Chinese culture towards the end of this course.

L2.9 - The Concept of Filial Piety (Xiao)12:39

L2.10 - The Ethical Transformation of the Family11:03

L2.11 - Learning and Self-Cultivation10:26

L2.12 - The Confucian Conception of Learning9:53

L2.13 - The Integral Play of Confucian Virtues10:21

L2.14 - The Transformative Way of Ethical Engagement16:21

L2.15 - The Ethics of Everyday Life14:21

L2.16 - The Unity of Ethics and Spirituality14:02

L2.17 - Summary Remarks13:33

Meet the Instructors

Alan K. L. Chan
Toh Puan Mahani Idris Daim Chair Professor of Humanities & Dean
College of Humanities, Arts, and Social Sciences

Hello again.

By now, I hope you are getting more comfortable with reading the Analects

and developing a good handle on Confucian philosophy.

In approaching the Dao or Way of Confucius,

we have been focusing on the ideal Junzi,

the gentleman of profound ethical insight and accomplishments.

The transformation of the concept of the Junzi from an aristocratic title

to a noble ideal represents a major breakthrough in Chinese philosophy.

And don't forget, that was over 2000 years ago.

In considering the nature of the Junzi,

we realize that it is conceived within the framework of

Li or structure and habituated proper conduct.

Li then turns out to be rooted in Ren on Humanity,

which seems to stem from deeply rooted natural humane feelings.

Furthermore, the translation or realization of Ren into proper conduct,

requires a process of critical reflection and deliberation that takes into

account the conditions of

the complex relationships in which social interactions are always set.

This is what the Analects describes as Rightness

or Yi, understood not so much in terms of

an abstract moral principle, as a process of evaluating what is morally right,

and the appropriateness of fitting-ness of any action.

In this conceptual framework,

starting from Ren walking through Yi and resulting in proper Li action,

we can then locate the Confucian interpretation of the ideal Junzi,

and hence come to appreciate more fully the Dao of Confucius.

In this context, we can also better understand

the various other virtues that are associated with the Junzi,

and which are frequently mentioned in the Analects.

Let's take a look at some of these now,

beginning with the virtue of filial concern or filial piety.

Filial piety has been described as the quintessential Confucian virtue.

It remains a prominent valued deeply cherished in Chinese culture today.

Filial piety is described by one of Confucius disciples as the very root of Ren itself,

as we have actually seen previously.

And we have taken this to mean that the kind of

natural filial affection arising from kinship ties,

will grow into a strong sense of humanity if it is nurtured properly.

The Chinese term translated as filial piety is Xiao.

Some translators would prefer filial care or family reverence.

Graphically, the word seems to suggest children supporting,

or carrying their parents.

In the oldest surviving Chinese lexicon, dating to the Han dynasty,

the word "Xiao" is defined as being good at serving one's parents.

However, in the Confucian understanding of the term,

Xiao clearly means more than taking care of one's parents physically and materially.

The Analects is actually explicit on this point.

It says, look at this,

"Nowadays, people take filial piety to mean just

providing material support for their parents,

but even for dogs and horses

such support would be given. If there is no respect,

what is the difference?"

Respect for one's parents is therefore a defining feature.

It is interesting that when Confucius was asked about filial piety,

he observed succinctly that, now, proper expression-that is difficult.

And he contrast this with doing chores for one's elders,

or serving them food and wine.

Clearly, as Confucius concludes,

filial piety is much more than that.

Genuine care and respect can be observed especially in the expression on one's face.

The assumption here is that filial piety,

filial respect, presupposes genuine feeling.

Otherwise, the expression will not be sincere.

Only with the right internal attitude,

in other words, with sincerity of intention and genuine concern,

will one be able to maintain the proper demeanour or expression of care and respect.

Like the concept of the "Junzi,"

we can also say that in the hands of

Confucius the concept of "filial piety" has been taken to a higher level.

For merely supporting one's parents to

an ideal relationship marked by care and respect.

That much is clear, I think, about filial piety.

The more difficult question here,

is perhaps whether filial piety in this conception

entails total submission or unconditional obedience.

At one point, again,

when asked about filial piety,

Confucius simply replied, "Do not contravene."

Contravene what? Here, fortunately, Confucius did provide an explanation.

In this exchange, which may have his own unique background or context,

filial conduct is said to be always in accordance with

the right Li or proper action even after one's parents are gone,

after they are dead, in the form of proper burial and ritual sacrifices.

So, does this not mean unconditional obedience.

Some Confucian scholars later in fact did take it to mean never disobey your parents.

Yet, the context makes it clear that

Confucius was concerned primarily with Li in this instance.

The rules of propriety should apply to

familial relations, as they do for all social interaction.

Elsewhere, Confucius has this to say about filial piety,

"In serving your parents,

tell them gently (if you think they are in the wrong).

If your point of view is not accepted,

you should still respect them and not act contrary to proper Li conduct."

Do not contravene Li in this sense.

"You may be worried,

but you should not be resentful."

Now, let's look at this passage a bit more carefully.

What one ought to do is not in doubt.

What needs to be pointed out is that some young people may become disrespectful

to their parents because they are so convinced that they are right.

That is the problem, not whether we should tell

our parents if they engage in morally questionable activities.

Children may become frustrated, angry, or rude,

and end up behaving badly towards their parents in violation of proper conduct.

What does not follow is that one therefore stops trying to

dissuade one's parents from doing what one perceives to be wrong.

On the contrary, the assumption is that one ought to continue to do so,

or be it gently

that is in accordance with the norms of proper behavior.

The relationship between parents and child does constitute a very special bond,

and it does carry special obligations but it does not entail total submission,

blind obedience, or disregarding what is right.

The process of Yi as involving critical deliberation would apply to filial piety as well.

The key to understanding filial piety in Confucian philosophy,

it seems to me, is to remember that it is an ideal.

It is a theoretical construct of the optimal way to

maintain and enhance deep kinship ties,

which one should try to realise in practice,

but it is an ideal all the same.

In theory, filial piety means that parents should be loving and considerate,

serving as a role model for their children.

In response, children serve the parents with care and respect.

The reciprocal relation is what underlies

filial piety of filial concern, not one-sided obedience.

What is presupposed here,

is that both parents and children are understood to have

their own predefined duties and responsibilities.

If both sides fulfill these responsibilities,

then a filial and loving relationship will follow.

In this sense, then,

Xiao may be regarded as the basis of ethical self-cultivation.

From this perspective, let's consider a difficult passage in the Analects.

A conversation between Confucius and a certain governor,

which has attracted a lot of debate and controversy.

They were talking about good governance,

and the governor said,

"We have a man here among us who is known for his uprightness.

When his father stole a sheep,

he reported him to the authorities."

In response, Confucius said,

"Among us, those who are upright are quite different from yours.

Fathers cover up for their sons,

and sons cover up for their parents.

Uprightness is to be found in this."

Let's take a moment to reflect on this and

continue our discussion in the next video segment.

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