Academic literature on the topic '孝經'

This article discusses the date of the Scripture of Filial Piety [Revealed] by Wenchang (Wenchang xiaojing 文 昌孝經). The central claim of this contribution is that the Scripture appeared during the Ming-Qing transition, being a product of the ritualisation of the Classic of Filial Piety (Xiaojing 孝經). By examining more than twenty different editions, this article identifies at least three different lines of textual transmission, each connected to distinctive commentaries and reprints. Confucian literati were the main social actors responsible for the creation, reproduction, redaction, and annotation of the extant editions.

Artykuł zawiera tłumaczenie na język polski klasycznego tekstu konfucjańskiego pt. Xiao Jing oraz analizę wczesnego znaczenia pojęcia xiao, zwykle tłumaczonego na angielski jako „filial piety”, czyli „synowska nabożność” lub „posłuszeństwo synowskie”. Osoba, która nauczyła się słuchać i opiekować się rodzicami, jest w stanie rozszerzyć to uczucie na innych poza rodziną. To sprawia, że xiao jest korzeniem ren, oznaczajacego przykładne zachowania wobec wszystkich ludzi. Dlatego uczenie się, jak zachowywać się zgodnie z xiao, jest pierwszym etapem konfucjańskiego samodoskonalenia. Xiao Jing, tradycyjnie przypisywane uczniowi Konfucjusza — Zengzi, zapewnia krótki, ale ważny wgląd w jedną z podstawowych konfucjańskich koncepcji etycznych.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.在當今中國遺體捐獻中，常常會出現這樣的現象，即子女反對或反悔父母生前留下的有關遺體捐獻的遺願，其最大因素是子女擔心背上“不孝”之名。本文通過徵引《論語》和《孝經》的儒家經典文獻，對“孝”的具體意義進行梳理與論證。作者認為，子女支持並完成父母捐獻遺體的遺願符合儒家孝道的核心思想，因為孝道首先意味著子女應該順從父母的意願，即便這個意願會產生爭議。當然，當父母的意願不合於“道”時，子女有諫爭的義務，但遺體捐獻顯然是符合於道的行為。According to recent statistics, the global organ shortage is particularly serious in China. Some scholars argue that filial piety, a key principle of Confucianism, is the main deterrent to organ donation in China. The same is true of whole-body donation for medical research and education. Most hospitals and medical schools in China refuse to accept bodies even when the donors have provided written consent in their wills, due to pressure from the donors’ children.In this essay, the author uses a recent case in Zhejiang Province to illustrate the difficulties faced by children in carrying out their parents’ planned body donation, even when donation is understood as a moral act. The author shows that children are dissuaded primarily by adherence to the Confucian virtue of filial piety, as keeping the body of one’s parent intact after death is viewed as a form of filial reverence. Many Confucian scholars today argue that the opportunity to save lives by donating one’s organs or body is more valuable than preserving the integrity of the dead body. However, it is not unusual for the relatives of the willing donor, particularly their children, to refuse to carry out the donor’s wishes for fear of accusations of violating the precept of filial piety.The author shows that filial piety is widely considered to epitomize the Confucian value system. According to the Confucian text The Book of Filial Piety, for example, filial piety is “a perfect virtue and all-embracing rule of conduct.” However, the question here is whether children’s fulfillment of their parents’ desire to donate their bodies is a more filial gesture than keeping their parents’ dead bodies intact. The author argues that honoring one’s parents’ wish for body donation is consistent with the Confucian emphasis on family reverence and the provision of ancestral rites for deceased parents. Body donation is an act of ren (benevolence) and yi (rightness), as it benefits medical research and thus society at large. Fulfilling this desire to help others is an appropriate way of remembering and honoring one’s parents.DOWNLOAD HISTORY | This article has been downloaded 166 times in Digital Commons before migrating into this platform.

The values of filial piety have strongly influenced the care of older people in traditional Chinese societies. Changes in family structure and relationships have occurred and in recent decades, transnational migration has become a factor in how filial piety is perceived and practiced in contemporary translocal Chinese families. Through the use of in-depth interviews, this pilot study explores transnational family patterns, elder care practices, attitudes towards filial piety, and opinions of the medical systems in Taiwan and Australia among 14 Taiwanese families who have lived in Australia for over 20 years. The study finds that despite immigration, filial piety remains an important value for these families. Most participants have/had provided care to their aged parents at the site of immigration and back home, and some of these parents were immigrants who had returned to Taiwan in their old age. Participants generally felt that older people are better looked after in Taiwan than in Australia, as Taiwan has a better healthcare system, and hired caregivers are more readily available. Elders’ expectations of filial piety from their children varied among participants, but all were prepared for a weakening of filiality and ongoing changes in intergenerational relations while living in a Western country. 傳統中國社會的老人照顧，受到孝道價值觀的影響很深。因為家庭結構及成員關係的改變，特別是近三十年來移民國外人口的增加，對當代華人家庭對孝道的認知與實踐產生了新的影響。本研究透過深入訪談居住澳洲二十年以上的台灣移民，探索跨國家庭類型、照顧年長父母的方式、對孝道的看法，以及台灣及澳洲兩地醫療體系的差異。研究發現雖然移民海外，盡孝道仍是重要的家庭價值。大部分的受訪者都曾為長者提供資源或參與照顧，無論是在澳洲或在台灣。年長父母也曾經在成年子女居住澳洲期間前往探視、短期逗留或移民。他們大部分都已回流台灣，原因是在台灣的年長者會得到較好的照顧，台灣的健保制度較適合年長者的需要，而且可以僱用外傭幫忙。已定居澳洲的台灣移民，對孝道的看法雖有差異，但對自己的成年子女是否能在環境不同的西方國家盡孝道，均有所保留。 (This article is in English.)

LANGUAGE NOTE | Document text in Chinese; abstract also in English.通過引證《孝經》的傳統的重新注釋，本文指出中國生命倫理學界對“身體髮膚，受之父母，不敢毀傷”的理解有不足之處，既未注意到“毀傷”可作“刑傷”解，也未注意到“毀傷”即使作“損傷”解，以上說話也不排除親屬之間器官捐獻的可能性。此外，身體之完整在儒家倫理體系中並非最高道德原則，因為身與義的關係是需要考察具體的情境來做道德評判。在從新註釋儒家文本的前提下，筆者試圖證明，今天在中國大陸要推進器官捐獻事業，並不需要否定《孝經》中這一要求保持身體完整性的原則，因為儒家倫理體系與贊同器官捐獻並非不可化解的矛盾，問題的關鍵不是否定“不敢毀傷”，而是肯定器官捐獻的選擇合乎仁義，符合“立身行道”。論證捐獻器官挽救他人生命是一種值得讚美的高貴選擇可以將捐獻者及其家屬從所謂“不孝”的輿論壓力之下解脫出來。There is an organ shortage worldwide and particularly in China. Many researchers in the field of bioethics agree that Confucianism impedes the modern notion of organ donation due to its position on “filial piety” (xiao) in terms of “not damaging one’s body.” The Confucian concept of xiao demands that children obey their parents, serve them diligently, bury them respectfully and worship them afterward. It also proclaims that a person’s body, hair and skin are gifts from their parents that cannot be damaged.This essay intends to show that such an interpretation of the Confucian concept of xiao is misleading because it is based on a misreading of an important statement from the Xiaojing (Classic of Filial Piety). According to some exegeses, the idea of “damage” in the original text should be understood as “damage via criminal punishment” instead of a general kind of “damage.” The author contends that it is equally problematic for people to consider keeping one’s body intact as a supreme principle in Confucian moral teachings. Although filial piety is a key principle in Confucianism, it is not the primary factor holding back organ donation. Although traditional Confucian principles emphasize the “wholeness of the body,” they do not prevent many Confucian scholars from taking different views, as Confucius claims that “the man of humaneness (ren) is one who, desiring to sustain himself, sustains others.” This essay concludes that a new interpretation of the Confucian text and its meaning would help to encourage more people to volunteer as organ donors.DOWNLOAD HISTORY | This article has been downloaded 2088 times in Digital Commons before migrating into this platform.

První setkání Evropy s konfucianismem se připisuje jesuitům, kteří působili v Číně v 16. až 18. století. Na počátku byl překlad úvodu k Da xue 大學 do latiny, publikovaný v Římě roku 1593. Nicméně, první překlad konfuciánských klasických knih, jenž přitáhl značnou pozornost, byl Confucius Sinarum Philosophus, publikovaný v Paříži v roce 1687. Tato publikace obsahovala komentovaný překlad tří ze Čtyř knih konfuciánského kánonu. Nový překlad uvedených knih byl vydán v Praze v roce 1711. Jeho autorem byl François Noël (1651–1729), belgický (vlámský) básník, dramatik a jezuita v Číně. Jeho Sinensis Imperii Libri Classici Sex obsahovaly nový překlad prvních tří z již dříve přeložených Čtyř knih a byl doplněn o Mencia (Mengzi 孟子). V této své knize rovněž zahrnul i Klasickou knihu synovské úcty (Xiao jing 孝經), jednu z třinácti klasických knih, a Malé či Základní učení (Xiao Xue 小學), sbírku textů pro děti pořízenou Zhu Xim 朱熹. Překlady jsou rozděleny do malých, číslovaných oddílů, stejně jako čínský originál. Pokud jsou uvedeny poznámky, často na konci úseku, jsou obvykle doprovázeny jménem komentátora. Noëlova práce se jeví jako důležitý pokus o vědeckou prezentaci starověkého textu, snad v záměrném kontrastu k cílům jesuitů, kteří sestavili knihu Confucius Sinarum Philosophus o půl století dříve.

碩士
國立彰化師範大學
國文學系
105
Xiao, filial piety, is a traditional virtue of China. 「The Classic of Xiao」and「Twenty-Four Stories about Filial Piety」are books that represent classic theories and practices of filial piety which has become an important components of Chinese filial peity profoundly elaborating the ethical connotaion of the Confucianists. This study is aimed at analyzing the behaviors and enlightenments of「Twenty-Four Stories about Filial Piety」through the origin and connotation of filial piety and the view points from 「The Classic of Xiao」. Chaper1 briefly introduces the origin and the meaning of filial peity which came from people’s devoted sacrifices for gods and evil spirits and gradually evolved into filial piety for parents. Chapter 2 mainly analyzes the realms and levels of the filial piety in「The Classic of Xiao」which plays a significant part for promoting modern moral education. By analyzing the circulation and variation of 「Twenty-Four Stories about Filial Piety」in Chapter3, the editor, Guo Jujing, his hard word can be seen in it because the dynasties, status, ages and stories of filial piety from each character were carefully considered and chosen to be the role models of filial piety. It is said that “ every true history is contemporary history”. What Chapter 4 emphasizes in 「Twenty-Four Stories about Filial Piety」is the charaters’ mindset of filial piety rather than their behaviors . What it takes is more empathy and tolernces to take a look at such stories. Chapter 5 discusses how「The Classic of Xiao」affects「Twenty-Four Stories about Filial Piety」which is still playing an important part in our modern families and society. Chapter 6 points that stories of filial piety has been an important part of Chinese ethics. Parts of the stories may nowadyas be seen as irrational behaviors, but the value of its enlightenments is worth more of our efferts to make it more meaningful in today’s education.

碩士
國立臺灣師範大學
國文學系
105
Nowadays, the concept of filial piety becomes weaker, therefore, there are many problems occur in the society. It is an urgent issue to promote filial piety education. Over the years, filial piety has been discussed in many literature, but there is only one book- "Classics of Filial Piety" which talk about filial piety is the most well-known and substantial book. As a result, this article aims at "Classics of Filial Piety" and sums up the concept of filial piety in "Classics of Filial Piety". However, different time backgrounds and angles of views affect people’s interpretation of the "Classics of Filial Piety". The values in the past do not fully comply with the current values, so this study present the core values of "Classics of Filial Piety" in line with modern society: The method of self-cultivation, The method of financially support parents, extension of filial piety, the use of filial piety. This study examines the three editions (Kang Hsuan, Nan I, Han Lin) of junior high schools’ teaching material, pick three subjects related Filial from seven fields, and also collect some experimental study sample in Taoyuan area to analyze the relation with the ”Classics of Filial Piety”. Finally, propose the improvement suggestions for teaching material and activities, to promote the junior high school students’ character of filial piety and the position of "Classics of Filial Piety" in mordern.

碩士
國立中央大學
中國文學系在職專班
101
《Holy Teaching of One Hundred Practiecs of Filial Piety》of “I Kuan Tao” has been holding public attention in recent years .With Heaven’s kind mercy and forefathers boundless virtue,for the purpose of inspiring peoples True Nature,teaching and promoting filial piety,directions were given to holy sages and celestial Buddha to compile “Holy Teaching of One Hundred Practices of Filial Piety,”over three years time,starting from 2003.The book is different from the normal Holy Teaching of the public temple,including 84 chapter,with the 84 verses of“One Hundred Practices of Filial Piety,”as chapter titles,one verse for one chapter.This thesis is getting roots of virtue and origin of enlightenment, comparing with the filial piety of the traditional ideology to present the similarities and differences of the literary types.

碩士
國立臺中教育大學
諮商與應用心理學系碩士班
100
The aim of this study was to investigate the effects of parentification living, interpretation of parentification, and the experiences with being parentified on parentified population. The qualitative data was collected through semi-structured in-depth interviews with five college youths who were awarded with filial piety awards or were publicized in broadcast media for their filial deeds. The research approach and the data analysis methods were based on phenomenology. Concerning the parentification living, when parental generation was not able to perform social responsibilities due to various environmental factors, the parental children took the responsibilities to take care of grandparental generation. During the process of parentification, the research participants took the responsibilities of instrumental and expressional care by providing support to the elderly and care for the siblings. The level of cares provided by the parental children also varied due to maturity of the participant, the status of the care-recipients, and whether the participants left the hometown for education. The result also indicates that in the situation of financial hardship, the participants were make the effort to provide financial support, adjust for their attitudes, and pursue the balance of multiple roles in their daily life. Additionally, the participants were also found to maintain the positive attitudes and bear negative emotions through social support and emotional self-regulation Regarding the interpretation of parentification, the participants tend to interpret the parentification to be a unique life experience, a necessary responsibility, or regard it as fate. The study participants who usually exhibit caring actions spontaneously were driven by filial belief, responsibility, or reality issues and hoped to exhibit that their achievements were not limited by their family backgrounds. The family members often tend not to verbally express the thankfulness but rather be thankful and grateful toward the deeds of parental children. In respect of the effects of parentification, the participants tend to exhibit higher level of understanding toward financial management, value of life, perception of humility, and social experiences due to sacrifices made in the individual level. In addition, we also found study participants are more capable, self-confident, positive, stable, mature, patient, responsible, and independent than their counterparts. Besides the intrinsic effects, parental children usually take family factors into consideration when facing educational decisions, life choices, or establishing romantic relationships. However, the factor that less time spent with peer due to familial issues does not necessarily provide a negative influence on the study participants’ social relationship. The results of this study provide insights toward the perception of parental children. The study result can be beneficial to the consulting personnel and family members when interacting with parental children.