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The public nature of the country structure and “filial piety”
Author: Chen Bisheng
Source: Author Authorization Confucian Network Published
Original from “Xinrui Zhou News” Issue 34
Time: Confucius was in the 2570th year of the Gengzi August 19th
The traditional family structure has different theoretical forms and real forms, but it is coordinated to take the existence of the family as the foundation of the country and to take the virtue of establishing the family as the foundation of the country. However, after China’s modern state transformation, the basic principles of the country’s foundation are no longer based on the family. This change in the country structure directly leads to the transformation of ethical morality, the family becomes the private territory, the relationship between father and son becomes private ethics, and “filial piety” also becomes “private morality”.
The problem brought about by this change from ancient times to the present is that in modern science, there is a strong personal moral orientation in the understanding of Confucianism, and the understanding of the main virtue of Confucianism is also completely “private morality”. However, if one understands Confucianism and China from the perspective of civilization, one must understand the common problem of “filial piety” from the beginning.
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The focus position of “filial piety” in Chinese tradition has become a common understanding among critics since the May Fourth Movement. In February 1917, in the article “Theory of Family Carving System as a Specialized Issues”, Wu Yu said:
A detailed study of Kong’s teachings, since filial piety is the foundation of all things, his teachings all start with filial piety, so the word “teaching” is derived from filial piety. Ordinary people who have not served at home should be filial to serve their duties; those who have served their duties should be filial to serve their duties should be filial to serve their duties. … “Filial piety is only filial piety, and this is also a government.” There is no division between the family and the country; “If you seek treacherous ministers, you will definitely be at the door of the rebellious son.” There is no difference between the king and the father. …The scope of filial piety is nothing to cover. The family system and specialized politics have become solid and unresolved. …And Confucianism regards the word filial piety and brother as the root of the two thousand years of specialized politics and family connections, and the heart of the heart has never been moved. The patriarchal society will control the military society and will not be able to develop intact, and its poisonous and innocence will not be reduced to the violent flood. [1]
Wu Yuji
Tian Miaomiao/Cleaning
China Hua Book Bureau 2013-4
Chinese traditional politics is “special politics”. This is not the understanding of traditional Chinese people’s political situation, but the Chinese people’s understanding of their political traditions after the late Qing Dynasty, under the reflection of the concepts of “unrestricted” and “equality” of Eastern civilization. The foundation of this “specialism” is “filial piety”.
However, Wu Yu’s criticism is not a real inventor, behind it is Yang Du. In the debate on the reform of criminal law in the late Qing Dynasty, Yangdu rose to a new, Western-style modern country, and through the division of “family theory” and “nationalism”, the argument must be broken. Yang Du believed that: “Therefore, feudal system and family system are all things of patriarchal society. If the two are destroyed as much as possible, the national society will not be able to develop. Western families first destroyed and feudalism later destroyed, and the feudalism became prosperous after the family has been destroyed. So far, both have been destroyed, so the country is prosperous. The feudal system was destroyed first but the family has not been destroyed. After the feudal system has been destroyed, the family has flourished. So far, one has been broken and the other has not been destroyed, so the country has been defeated. The reason why these two are different is that the world has been destroyed.”[2] According to Yang Du’s understanding, in the process of establishing a new national tree of the ethnic minority, the “family theory” must be broken to show the “nationalism”Baobao.com experience. If a person is a family member, he will not be as loyal to the country. He is a virtuous person. He is filial and brotherly, but he will not be as loyal to the country. Therefore, nationalism and familyism are two kinds of legislative energy that are absolutely incompatible. If one is taken, one must give up. In fact, it was exactly Yang Du’s statement that started a series of subsequent criticism families and ideological movements of filial piety. And the subsequent criticisms have never surpassed Yang Du in terms of in-depth in terms of in-depth.
Japan (Japanese) students also have a sense of the focus of “filial piety”. In 1936, japan (Japanese) scholar Naoki Kano published an article titled “The Discussion on Filial Piety”, which also believed that the focus of Chinese politics was “Filial Piety”. He said: “To put moral governance and etiquette into practice is filial piety.” [3] He also believed that “all behaviors can be filial piety as the standard of power balance, so it is called “Filial Piety”. Governing the country with filial piety is of course not just a single dict, it is specifically implemented in various ruling systems.” [4] Later, Naoki Kano listed the expression of ruling systems and laws. However, he did not push this to “specialization” by the website manager, but believed that: “Being loyal and filial to one, and seeing the two as one is the essence of our country. I think it should be discovered so that it can appear on the level of the system and laws. ”[5]
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Chinese Literature
[Japan] Naoki Kano / by
China Book Bureau 2011-4
Later, Xu Yao watched in “The Thought of Chinese Filial Piety” In the article “https://www.twstory.online/Tom/%e7%8d%b5%e8%b1%942%e4%b9%8b%e5%8c%85%e9%a4%8a%e5%b0%8fc%e5%b0%8fe/”>官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网官网</ Its achievements can be said to be the achievements of Chinese civilization. In the May Fourth Movement era, for example, Wu Yu's "family system is a specialist theory based on arguments" and "cannibalism and rituals", directly denied China's civilization from the filial piety and the civilization phenomenon closely related to filial piety. This is the focus of reaching the focus of Chinese civilization and forcing the Yacheng of Chinese civilization, and truly became representatives of Chen Hengxiu and Lu Xun. Teacher Hu Zheng praised Wu Yu as "the old man who punched the Kongjia Store with one hand" and this is his characteristic of the world. ”[6]
It can be said that in the 20th century’s understanding of Chinese tradition, whether it is certain that it can also deny Chinese tradition, we all see “filial piety”官网When they visited Wu Yu and Xu Hui, their understanding of the problems of “family doctrine” and “filial piety” was fundamentally different, that is, China’s ancient and modern civilization changed. To establish a new modern country, we must completely separate the problems of “family” and “filial piety” from the problems of “country”, so that “family” becomes a private territory and “filial piety” becomes a private morality.
But, if the heroine changes to flash light. A visual angle, is the problem far from being beautiful in this kind of face? Could it be…that person? simple.
In China’s classic narratives and the political society shaped by classics, “filial piety” is not only a human virtue, but also the focus of the entire Chinese civilization. “Filial piety” is the core of Chinese civilization. Understanding filial piety from the meaning of civilization is a particularly suitable perspective. Let’s talk about filial piety tomorrow, which is both a virtue, a feeling, and a civilizat
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