20220630 Culture 8 - Revision history

Wang Yajuan: /* Evolution of the Meaning of Filial Piety */

2022-07-07T01:18:21Z

Evolution of the Meaning of Filial Piety

Wang Yajuan: /* References */

2022-07-06T10:35:59Z

References

Wang Yajuan: /* References */

2022-07-06T10:32:29Z

References

Wang Yajuan: /* Answers */

2022-07-06T10:28:15Z

Answers

Wang Yajuan: /* Questions */

2022-07-06T10:26:54Z

Questions

Wang Yajuan: /* Terms and Expressions */

2022-07-06T10:23:05Z

Terms and Expressions

Wang Yajuan: /* Terms and Expressions */

2022-07-06T10:22:28Z

Terms and Expressions

Wang Yajuan: /* Evolution of the Meaning of Filial Piety */

2022-07-06T10:20:27Z

Evolution of the Meaning of Filial Piety

Wang Yajuan: /* Origin and Basic Meaning of Filial Piety */

2022-07-06T10:19:13Z

Origin and Basic Meaning of Filial Piety

Wang Yajuan: /* 英语笔译王亚娟 Wang Yajuan 202170081598 */

2022-07-06T10:17:55Z

英语笔译王亚娟 Wang Yajuan 202170081598

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 ===Evolution of the Meaning of Filial Piety===
 After the formation of filial piety in the time of Confucius, it continued to develop in different dynasties.
 .The Han and Wei And Jin Period

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 *Ma Yaobin马耀斌(2017). 我国古代“孝”思想的历史演变[Historical Evolution of "Filial Piety" Thought in Ancient China].''纳税''Taxation,(30)101-102.
-*Shen Shanhong沈善鸿1985. ''中国文化与孝道''Chinese Culture and Filial Piety. 上海：黎明文化事业公司Shanghai: Liming Cultural Enterprise Company.
+*Shen Shanhong沈善鸿1985. ''中国文化与孝道''[Chinese Culture and Filial Piety]. 上海：黎明文化事业公司Shanghai: Liming Cultural Enterprise Company.
 *Wang Xiaohu王小虎(2014)．再论孝思想的起源和演变[Origins and Evolution of Filial Thought].''儒藏论坛''Confucius Forum１0－３1.
@@ Line 174: / Line 174: @@
 *Xiao Qunzhong肖群忠(2001).孝与友爱：中西亲子关系之差异[Filial Piety and Friendship: The Difference between Chinese and Western Parent-Child Relationships].''道德与文明''Morality and Civilization(01)40-44.
-*Xiao Longhang肖龙航(2006).''中国传统孝道及其现代价值研究''Study of Traditional Chinese Filial Piety and its Modern Value[D].山东：曲阜师范大学学位论文Shandong: Dissertation of Qufu Normal University.
+*Xiao Longhang肖龙航(2006).''中国传统孝道及其现代价值研究''[Study of Traditional Chinese Filial Piety and its Modern Value].山东：曲阜师范大学学位论文Shandong: Dissertation of Qufu Normal University.
 *Yang Jianhai杨建海(2017). 论“孝”的起源、演变及其当代转化[On the Origin and Evolution of "Filial Piety" and Its Contemporary Transformation].''华中农业大学学报(社会科学版)''Journal of Huazhong Agricultural University (Social Science Edition)2017(01) 134-139+146.
@@ Line 180: / Line 180: @@
 *Yang Zhigang杨志刚(2012)．唐律疏议对孝经的承嬗离合[Transition of the Tang Law on the Classic of Filial Piety]．''东北师范大学学报(社会科学版)''Journal of Northeast Normal University (Social Science Edition(6)260-262.
-*Zhao Qing, Zhengcheng赵 清, 郑 城(1985). ''吴虞集''Collection of Wu Yu.成都：四川人民出版社Chengdu: Sichuan People's Press.
+*Zhao Qing, Zhengcheng赵 清, 郑 城(1985). ''吴虞集''[Collection of Wu Yu].成都：四川人民出版社Chengdu: Sichuan People's Press.
 ===Questions===

← Older revision		Revision as of 10:32, 6 July 2022
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	===References===		===References===
		+	*Fan Yan樊延(2016.) 中国孝文化的演化历程概要[Evolution of Filial Piety Culture in China]. ''法制与社会''Rule of Law and Society(5)11-18.
		+
		+	*He Naichuan何乃川(2002).朱子对孔子“孝”论的继承和发展[Zhu Zi's Development of Confucius' Theory of Filial Piety].''泉州师范学院学报''(社会科学)Journal of Quanzhou Normal College (Social Sciences) 1.
		+
		+	*Li Chunhua, Yu Dahai李春花,于大海(2006).中国传统孝文化的形成、演变及其对中国社会政治文化的影响[The Formation and Evolution of Traditional Chinese Filial Culture and its Impact on Chinese Socio-Political Culture].''宜宾学院学报''Journal of Yibin College(02)25-27.
		+
		+	*Li Renjun李仁君(2010).''论孝的起源、形成与发展''[On the Origin, Formation and Development of Filial Piety].四川：四川省社会科学院学位论文Sichuan: Dissertation Sichuan Academy of Social Sciences .
		+
		+	*Lian Luxia连鹭霞(2012).中西“孝”文化比较探析[Comparative Analysis of Chinese and Western "Filial Piety" Culture].''海外英语''Overseas English(23)185-186+203.
		+
		+	*Ma Yaobin马耀斌(2017). 我国古代“孝”思想的历史演变[Historical Evolution of "Filial Piety" Thought in Ancient China].''纳税''Taxation,(30)101-102.
		+
		+	*Shen Shanhong沈善鸿1985. ''中国文化与孝道''Chinese Culture and Filial Piety. 上海：黎明文化事业公司Shanghai: Liming Cultural Enterprise Company.
		+
		+	*Wang Xiaohu王小虎(2014)．再论孝思想的起源和演变[Origins and Evolution of Filial Thought].''儒藏论坛''Confucius Forum１0－３1.
		+
		+	*Wei Zhengtong韦政通(1990).中国孝道思想的演变及其问题[Evolution of Chinese Filial Thought and Its Problems].''现代学苑''Modern Academy，1990（5）169-177.
		+
		+	*Xiao Qunzhong肖群忠(2001). ''孝与中国文化''[Filial Piety and Chinese Culture].北京：人民出版社Beijing: People's Press.
		+
		+	*Xiao Qunzhong肖群忠(2001).孝与友爱：中西亲子关系之差异[Filial Piety and Friendship: The Difference between Chinese and Western Parent-Child Relationships].''道德与文明''Morality and Civilization(01)40-44.
		+
		+	*Xiao Longhang肖龙航(2006).''中国传统孝道及其现代价值研究''Study of Traditional Chinese Filial Piety and its Modern Value[D].山东：曲阜师范大学学位论文Shandong: Dissertation of Qufu Normal University.
		+
		+	*Yang Jianhai杨建海(2017). 论“孝”的起源、演变及其当代转化[On the Origin and Evolution of "Filial Piety" and Its Contemporary Transformation].''华中农业大学学报(社会科学版)''Journal of Huazhong Agricultural University (Social Science Edition)2017(01) 134-139+146.
		+
		+	*Yang Zhigang杨志刚(2012)．唐律疏议对孝经的承嬗离合[Transition of the Tang Law on the Classic of Filial Piety]．''东北师范大学学报(社会科学版)''Journal of Northeast Normal University (Social Science Edition(6)260-262.
		+
		+	*Zhao Qing, Zhengcheng赵清, 郑城(1985). ''吴虞集''Collection of Wu Yu.成都：四川人民出版社Chengdu: Sichuan People's Press.

	===Questions===		===Questions===

← Older revision		Revision as of 10:28, 6 July 2022
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	===Answers===		===Answers===
		+	1.Tang Dynasty.
		+
		+	2.No.
		+
		+	3.Confucius’ Era.

	==英语笔译肖冬晴 Xiao Dongqing 202170081599==		==英语笔译肖冬晴 Xiao Dongqing 202170081599==

← Older revision		Revision as of 10:26, 6 July 2022
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	===Questions===		===Questions===
		+	1. When was the popular version of The Classics of Filial Piety written?
		+
		+	2. Can we exactly find out when filial piety originated?
		+
		+	3. When did filial piety come into being?

	===Answers===		===Answers===

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 ===Terms and Expressions===
 ''Erya-Shihun''(《尔雅·释训》
 ''On the origin of characters''《文字源流浅说》
 ''The Classic of Filial Piety''《孝经》
 ''The Provisional Treaty''《临时约法》
 the New Culture Movement新文化运动

← Older revision		Revision as of 10:22, 6 July 2022
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	===Terms and Expressions===		===Terms and Expressions===
		+	''Erya-Shihun''(《尔雅·释训》
		+	''On the origin of characters''《文字源流浅说》
		+	''The Classic of Filial Piety''《孝经》
		+	''The Provisional Treaty''《临时约法》
		+	the New Culture Movement新文化运动

	===References===		===References===

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 .The Han and Wei And Jin Period
-During the Han Dynasty, there was a more obvious trend of expanding the idea of filial piety, and after the adoption of Dong Zhongshu's proposal of “罢黜百家，独尊儒术（dismissing the hundred schools and respecting only Confucianism）”, the Han Emperor began to promote Confucianism. The idea of "filial piety" was closely related to social politics, and during the Western Han Dynasty, the implementation of filial piety was encouraged through the establishment of an official for filial piety, and the old caring was established as a system, which had extremely severe legal penalties for those who were not provided for their parents - would to be beheaded(Ma Yaobin 2017:101). Through such external coercive norms, instead of focusing on the internalization of the idea from the heart, the idea of filial piety was heavily colored by politics, making the people's filial behavior more formal.
+During the Han Dynasty, there was a more obvious trend of expanding the idea of filial piety, and after the adoption of Dong Zhongshu's proposal of “罢黜百家，独尊儒术（dismissing the hundred schools and respecting only Confucianism）”, the Han Emperor began to promote Confucianism. The idea of "filial piety" was closely related to social politics, and during the Western Han Dynasty, the implementation of filial piety was encouraged through the establishment of an official for filial piety, and the old caring was established as a system, which had extremely severe legal penalties for those who were not provided for their parents - would to be beheaded(Ma Yaobin 2017: 101). Through such external coercive norms, instead of focusing on the internalization of the idea from the heart, the idea of filial piety was heavily colored by politics, making the people's filial behavior more formal.
 From the beginning, the rulers of the Wei and Jin periods advocated the rule of the state by filial piety as the basis of governance and he sets an example for all his subjects by serving his own mother personally. The rulers of the Wei and Jin dynasties attached great importance to ''the Classic of Filial Piety'', not only having the great scholars teach it, but also made notes themselves. When the emperor lectured on ''The Classic of Filial Piety''(《孝经》), he had to be accompanied by important ministers, and there was a clear division of labor, including lecturing, reading, reading and extracting sentences. (Fan Yan 2016：12)
@@ Line 53: / Line 53: @@
 In the Tang dynasty, although filial piety was still not given much attention, the ethics of filial piety was still enriched and developed by the royal family out of the need to rule. First, Emperor Xuanzong of Tang twice annotated ''The Classic of Filial Piety''(《孝经》), which became the common version used today; second, The Classic of Filial Piety became a compulsory subject for the imperial examinations; third, ''Tang Code''（《唐律疏议》）, which is the highest legislative achievement of the Chinese legal system, pays special attention to filial piety, in which there are 58 articles that can reflect "filial piety"（Yang Zhigang 2012：262）.
-During the Song and Yuan dynasties, the traditional idea of filial piety in China was to a certain extent alienated, for example, the filial sons and acts of filial piety in the book ''24 Stories of Filial Piety''（《二十四孝》） which was written in the Yuan Dynasty, could find their prototypes in the Song Dynasty. ''24 Stories of Filial Piety'' was collected by Guo Juijing of the Yuan Dynasty, with many versions and mostly similar contents, recording the stories of twenty-four filial sons from the ancient times to the Tang and Song dynasties, such as Zhongyu "carrying rice for a hundred miles" and Wang Bao "hearing the thunder and weeping at the grave" and so on,which all reflect the deepest concern and respect of children for their parents, and even after their parents have passed away, they are still able to respect and raise their parents (Ma Yaobin 2017:101). However, there are also some foolish acts of filial piety, such as Guo Ju's "burying his son for his mother"and Wang Xiang's "lying on ice for seeking carp for mother", which are either the loss of basic humanity or foolishness, and are not worth promoting.
+During the Song and Yuan dynasties, the traditional idea of filial piety in China was to a certain extent alienated, for example, the filial sons and acts of filial piety in the book ''24 Stories of Filial Piety''（《二十四孝》） which was written in the Yuan Dynasty, could find their prototypes in the Song Dynasty. ''24 Stories of Filial Piety'' was collected by Guo Juijing of the Yuan Dynasty, with many versions and mostly similar contents, recording the stories of twenty-four filial sons from the ancient times to the Tang and Song dynasties, such as Zhongyu "carrying rice for a hundred miles" and Wang Bao "hearing the thunder and weeping at the grave" and so on,which all reflect the deepest concern and respect of children for their parents, and even after their parents have passed away, they are still able to respect and raise their parents (Ma Yaobin 2017: 101). However, there are also some foolish acts of filial piety, such as Guo Ju's "burying his son for his mother"and Wang Xiang's "lying on ice for seeking carp for mother", which are either the loss of basic humanity or foolishness, and are not worth promoting.
 .The Ming Dynasty and Qing Dynasty
-During the Ming Dynasty, against the backdrop pf reinforced centralization of power and people’s confined minds, filial piety was advocated in a perverse way, and it was the darkest period of feudal culture. Luo Lun said in the Outline of Principle of Feudal Moral Conduct(《扶植纲常疏》): "孝者，天之经也，地之义也。国而非此不可以为国，家而非此不可以为家。"(Filial piety is unalterable principle. Without it, the country can not be the country and home can not be home ) (Xiao Longhang 2006:9)There were many loyal subjects and many filial sons in the Ming Dynasty, but many of them were foolishly loyal and blind filial people under the dark rituals,which had a profound influence on later generations.
+During the Ming Dynasty, against the backdrop pf reinforced centralization of power and people’s confined minds, filial piety was advocated in a perverse way, and it was the darkest period of feudal culture. Luo Lun said in the Outline of Principle of Feudal Moral Conduct(《扶植纲常疏》): "孝者，天之经也，地之义也。国而非此不可以为国，家而非此不可以为家。"(Filial piety is unalterable principle. Without it, the country can not be the country and home can not be home ) (Xiao Longhang 2006: 9)There were many loyal subjects and many filial sons in the Ming Dynasty, but many of them were foolishly loyal and blind filial people under the dark rituals,which had a profound influence on later generations.
-The Qing dynasty, as a foreign regime, after entering the country to inherit the great unity, continuously learn the Han culture and also with the power of "filial piety" to rule, and the Kangxi emperor placed emphasis on the three principles and the five rules in which the "filial piety" was put in the first place. He believed that to rule the world, the emperor should respect the rule of filial piety. At the same time, the folk power also spared no effort to promote and publicize filial piety with the help of popular teaching materials, such as ''The Hundred Filial Piety Charts''(《百孝图》), which were widely disseminated until the late Qing Dynasty and the early Republican period. (Yang Jianhai 2017:137)
+The Qing dynasty, as a foreign regime, after entering the country to inherit the great unity, continuously learn the Han culture and also with the power of "filial piety" to rule, and the Kangxi emperor placed emphasis on the three principles and the five rules in which the "filial piety" was put in the first place. He believed that to rule the world, the emperor should respect the rule of filial piety. At the same time, the folk power also spared no effort to promote and publicize filial piety with the help of popular teaching materials, such as ''The Hundred Filial Piety Charts''(《百孝图》), which were widely disseminated until the late Qing Dynasty and the early Republican period. (Yang Jianhai 2017: 137)
 .In Modern Times
-In modern times, new reform and revolutionary forces have become increasingly critical of traditional filial piety, and南京临时政府《临时约法》( ''the Provisional Treaty'' enacted by the Nanjing Provisional Government) , completely ousting Confucianism, which had ruled China for a long time, making democratic thought the mainstream ideology of the democratic revolution. (Li Renjun 2010:42)
+In modern times, new reform and revolutionary forces have become increasingly critical of traditional filial piety, and南京临时政府《临时约法》( ''the Provisional Treaty'' enacted by the Nanjing Provisional Government) , completely ousting Confucianism, which had ruled China for a long time, making democratic thought the mainstream ideology of the democratic revolution. (Li Renjun 2010: 42)
-The New Culture Movement （新文化运动）made an unprecedented rethinking of filial piety. In his essay ''Speaking of Filial Piety''(《说孝》), Wu Yu pointed out that "the original meaning of filial piety is to gratitude." It is a social virtue for children to care for their parents, but it is wrong to derive other morals from it while Chen Duxiu believed that the adverse effect of the patriarchal system, with its emphasis on filial piety was to exacerbate social inequality." Lu Xun, who was a master of ideas in establishing a new type of ethical relationship between parents and children during the New Culture Movement, believed that love and respect elders was the cornerstone of establishing a new type of ideology between families, "To expand this love, one must understand and take the child as the principal; then is to guide instead of commanding or chastising; and third, to liberate, so that the child becomes an independent person." (Xiao Qunzhong 2001:124)
+The New Culture Movement （新文化运动）made an unprecedented rethinking of filial piety. In his essay ''Speaking of Filial Piety''(《说孝》), Wu Yu pointed out that "the original meaning of filial piety is to gratitude." It is a social virtue for children to care for their parents, but it is wrong to derive other morals from it while Chen Duxiu believed that the adverse effect of the patriarchal system, with its emphasis on filial piety was to exacerbate social inequality." Lu Xun, who was a master of ideas in establishing a new type of ethical relationship between parents and children during the New Culture Movement, believed that love and respect elders was the cornerstone of establishing a new type of ideology between families, "To expand this love, one must understand and take the child as the principal; then is to guide instead of commanding or chastising; and third, to liberate, so that the child becomes an independent person." (Xiao Qunzhong 2001: 124)
 In short, during the New Culture Movement, these thoughts about the establishment of a new ethic of father-child relationship, which was consistent with the slogan of "democracy, science, advocating new morality and opposing old morality"at that time.  (Li Renjun 2010：43)This new concept of "freedom and equality" also laid the ideological foundation for the establishment of new relations in modern times.
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 .In Contemporary Times
-In contemporary times, people have begun to adhere to the Marxist and rethink the current development of filial piety and its practice in our country. In recent years, when the song "《常回家看看》''Come home often''" has entered thousands of households, filial piety has once again become a hot topic. People are beginning to rethink the idea of filial piety in the context of the new era, and general public is focusing more on the concern and reflection on parents' emotions. (Ma Yaobin 2017:102)
+In contemporary times, people have begun to adhere to the Marxist and rethink the current development of filial piety and its practice in our country. In recent years, when the song "《常回家看看》''Come home often''" has entered thousands of households, filial piety has once again become a hot topic. People are beginning to rethink the idea of filial piety in the context of the new era, and general public is focusing more on the concern and reflection on parents' emotions. (Ma Yaobin 2017: 102)
 ===Influence of Filial Piety on China===

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 ===Origin and Basic Meaning of Filial Piety===
-The exact origin of the idea of filial piety is still inconclusive in academic circles. In the absence of exact archaeological findings and written records, all conclusions drawn by scholars are only speculations, with imaginary approximations but no factual results. Therefore, the origin  can only be explored in the ancient literature(Wang Xiaohu 2014:3 ).
+The exact origin of the idea of filial piety is still inconclusive in academic circles. In the absence of exact archaeological findings and written records, all conclusions drawn by scholars are only speculations, with imaginary approximations but no factual results. Therefore, the origin  can only be explored in the ancient literature(Wang Xiaohu 2014: 3 ).
-The explanation of filial piety in ''Erya-Shihun''(《尔雅·释训》) is "being nice to parents is filial piety"; the explanation in Relics from South is “The Chinese character ‘孝’(filial piety) is a combination of the Chinese character ‘老’ (old) with the lower right corner omitted, and 子 (son), thus, 孝 means to serve one's parents well, and it means that children respect and support their parents." Today's scholars interpret the Jinwen（金文inscriptions on ancient bronze objects） form of filial piety in much the same way as the above, and the explanation of filial piety in ''the Ci Hai''(《辞海》) is “to be nice to parents well”, which is almost identical to the explanation in the Erya；Tang Yin's ''On the Origin of Characters''《文字源流浅说》 is even more interesting: “Like a '子'（son） walking with his head bearing ‘老’（the old man）, showing ‘孝’（filial piety） by the shape of supporting an old man to walk." It can be seen that the ancient form of the character "孝”（filial piety） and the meaning of "nice to parents" match perfectly, so "filial piety" is regarded as a kind of good deed and virtue of children to their parents(Yang Jianhai 2017:10).
+The explanation of filial piety in ''Erya-Shihun''(《尔雅·释训》) is "being nice to parents is filial piety"; the explanation in Relics from South is “The Chinese character ‘孝’(filial piety) is a combination of the Chinese character ‘老’ (old) with the lower right corner omitted, and 子 (son), thus, 孝 means to serve one's parents well, and it means that children respect and support their parents." Today's scholars interpret the Jinwen（金文inscriptions on ancient bronze objects） form of filial piety in much the same way as the above, and the explanation of filial piety in ''the Ci Hai''(《辞海》) is “to be nice to parents well”, which is almost identical to the explanation in the Erya；Tang Yin's ''On the Origin of Characters''《文字源流浅说》 is even more interesting: “Like a '子'（son） walking with his head bearing ‘老’（the old man）, showing ‘孝’（filial piety） by the shape of supporting an old man to walk." It can be seen that the ancient form of the character "孝”（filial piety） and the meaning of "nice to parents" match perfectly, so "filial piety" is regarded as a kind of good deed and virtue of children to their parents(Yang Jianhai 2017: 10).
-In history, records of "respect olders" first began with Three Sovereigns and Five Emperors:"昔者，有虞氏贵德而尚齿，夏后氏贵爵而尚齿，殷人贵富而尚齿，周人贵亲而尚齿”（From the time of Yu and Shun, although they respected virtuous people, they did not forget to respect older people; in the Xia Dynasty, although they respected people with titles, they did not forget to respect older people; in the Yin Dynasty, although they respected people with money, they did not forget to respect older people; in the Zhou Dynasty, although they respected people with kinship, they did not forget to respect older people.”）and “有虞氏养国老于上庠，养庶老于下庠；夏后氏养国老于东序，养庶老于西......(Fan Yan 2016:11)(In the era of the yu, the retired senior officials were entertained at the upper school and the retired scholars at the lower school; the offspring of Xia entertained the retired senior officials in the east and the old people in the west...)
+In history, records of "respect olders" first began with Three Sovereigns and Five Emperors:"昔者，有虞氏贵德而尚齿，夏后氏贵爵而尚齿，殷人贵富而尚齿，周人贵亲而尚齿”（From the time of Yu and Shun, although they respected virtuous people, they did not forget to respect older people; in the Xia Dynasty, although they respected people with titles, they did not forget to respect older people; in the Yin Dynasty, although they respected people with money, they did not forget to respect older people; in the Zhou Dynasty, although they respected people with kinship, they did not forget to respect older people.”）and “有虞氏养国老于上庠，养庶老于下庠；夏后氏养国老于东序，养庶老于西......(Fan Yan 2016: 11)(In the era of the yu, the retired senior officials were entertained at the upper school and the retired scholars at the lower school; the offspring of Xia entertained the retired senior officials in the east and the old people in the west...)
-From the available information, the Jin dynasty appeared on the "filial piety" records, such as "“天子明哲，观孝与申（神）”(The emperor judged a man's virtue by his filial piety and religious belief) People in Yin Period believed that the ancestors could directly worship God and are the main medium between God and the human world. Since the ancestors were the medium between the human world and the divine world, they naturally became the masters of the earth and thus could bring disasters and blessings(Yang Jianhai 2017:134). This is the reason why the Yin people attached special importance to heavy burial and had religious worship of their ancestors.
+From the available information, the Jin dynasty appeared on the "filial piety" records, such as "“天子明哲，观孝与申（神）”(The emperor judged a man's virtue by his filial piety and religious belief) People in Yin Period believed that the ancestors could directly worship God and are the main medium between God and the human world. Since the ancestors were the medium between the human world and the divine world, they naturally became the masters of the earth and thus could bring disasters and blessings(Yang Jianhai 2017: 134). This is the reason why the Yin people attached special importance to heavy burial and had religious worship of their ancestors.
-After King Wu of Zhou pacified the world, he redistributed the world and restored the social orders, therefore, Zhou Dynasty not only inherited the traditions of the previous dynasties, but also created customs and festivals to honor and respect the elderly. For example, the "乡饮酒（country drinking ceremony）" was a unique form of village gathering in the Zhou Dynasty, where the younger generation expressed their respect to their elders by making a toast. During the banquet, ancient songs or chapters from ''the Book of Songs''(《诗经》) were played to praise the virtue and prestige of the elderly. (Fan Yan 2016:11)
+After King Wu of Zhou pacified the world, he redistributed the world and restored the social orders, therefore, Zhou Dynasty not only inherited the traditions of the previous dynasties, but also created customs and festivals to honor and respect the elderly. For example, the "乡饮酒（country drinking ceremony）" was a unique form of village gathering in the Zhou Dynasty, where the younger generation expressed their respect to their elders by making a toast. During the banquet, ancient songs or chapters from ''the Book of Songs''(《诗经》) were played to praise the virtue and prestige of the elderly. (Fan Yan 2016: 11)
-Filial piety in the sense of ethical norms is not fully highlighted until Confucius: "“夫孝，天之经也，地之义也，民之行也。”(Filial piety, like the operation of heaven, is eternal and unchanging; like the natural growth of all things on earth, it is natural and justified, and is the natural behavior of the people.）and “天地之性，人为贵。人之行，莫大于孝。”"The nature of heaven is valued by man. The conduct of man is no greater than filial piety." Mencius inherited this view and proposed, "“事孰为大？事亲为大“（What is the greatest thing to do? To serve one's parents is the greatest） (Fan Yan 2016:11). Confucianism believes that filial piety and respect for one's elders is a natural and righteous thing to do, and it is the foundation of one's life.
+Filial piety in the sense of ethical norms is not fully highlighted until Confucius: "“夫孝，天之经也，地之义也，民之行也。”(Filial piety, like the operation of heaven, is eternal and unchanging; like the natural growth of all things on earth, it is natural and justified, and is the natural behavior of the people.）and “天地之性，人为贵。人之行，莫大于孝。”"The nature of heaven is valued by man. The conduct of man is no greater than filial piety." Mencius inherited this view and proposed, "“事孰为大？事亲为大“（What is the greatest thing to do? To serve one's parents is the greatest） (Fan Yan 2016: 11). Confucianism believes that filial piety and respect for one's elders is a natural and righteous thing to do, and it is the foundation of one's life.
-Confucianism has laid the foundation for the most influential part of filial piety in Chinese people for more than two thousand years because Confucian sages, represented by Confucius, completed the transformation of filial piety from religion to philosophy, from "pursuing filial piety" to "nurturing filial piety" during the Spring and Autumn and Warring States periods. As we all know, Confucius created a philosophical system with "benevolence" as the core concept, reinterpreting the Western Zhou "rites" from the viewpoint of "doctrine of benevolence". He also believes that filial piety is no longer due to the external pressure of society and gods, but is an emotional demand and moral consciousness from people's heart and he also combined "filial piety" with "rites", saying that one should treat one's parents and elders with "生，事之以礼；死，葬之以礼，祭之以礼.” (Yang Jianhai 2017:135)(rites in life, rites in burial, and rites in sacrifice) .
+Confucianism has laid the foundation for the most influential part of filial piety in Chinese people for more than two thousand years because Confucian sages, represented by Confucius, completed the transformation of filial piety from religion to philosophy, from "pursuing filial piety" to "nurturing filial piety" during the Spring and Autumn and Warring States periods. As we all know, Confucius created a philosophical system with "benevolence" as the core concept, reinterpreting the Western Zhou "rites" from the viewpoint of "doctrine of benevolence". He also believes that filial piety is no longer due to the external pressure of society and gods, but is an emotional demand and moral consciousness from people's heart and he also combined "filial piety" with "rites", saying that one should treat one's parents and elders with "生，事之以礼；死，葬之以礼，祭之以礼.” (Yang Jianhai 2017: 135)(rites in life, rites in burial, and rites in sacrifice) .
 ===Evolution of the Meaning of Filial Piety===

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 Filial piety has been a tradition of the Chinese nation since ancient times and has been passed down from generation to generation. As the core concept and main feature of traditional Chinese ethics, filial piety has long been priority in the traditional Chinese politics and cultures(Xiao Longhang 2006: 1). China's unique patriarchal social system determines that filial piety goes through a process from a religious ethic of ancestor worship to a family ethic and then to a political ethic.
-Since the pre-Qin period, monarchs have advocated respect for the elderly and used filial piety to educate the people; thinkers from various periods have put forward their ideas about respect for the elderly and have written books to preach it. In feudal society, when the system was thriving, filial piety was closely linked to politics and became a criterion for selecting talents; in modern society, filial piety has also been given a new meaning in the modern era. (Fan Yan 2016;11) This article will focus on the origin and development of filial piety in China, analyze the cultural values and limitations of filial piety of Chinese filial piety, then briefly compare and analyzes Chinese and western filial piety, finally a brief conclusion about filial piety will be given.
+Since the pre-Qin period, monarchs have advocated respect for the elderly and used filial piety to educate the people; thinkers from various periods have put forward their ideas about respect for the elderly and have written books to preach it. In feudal society, when the system was thriving, filial piety was closely linked to politics and became a criterion for selecting talents; in modern society, filial piety has also been given a new meaning in the modern era. (Fan Yan 2016: 11) This article will focus on the origin and development of filial piety in China, analyze the cultural values and limitations of filial piety of Chinese filial piety, then briefly compare and analyzes Chinese and western filial piety, finally a brief conclusion about filial piety will be given.
 ===Origin and Basic Meaning of Filial Piety===

20220630 Culture 8 - Revision history

Wang Yajuan: /* Evolution of the Meaning of Filial Piety */

Wang Yajuan: /* References */

Wang Yajuan: /* References */

Wang Yajuan: /* Answers */

Wang Yajuan: /* Questions */

Wang Yajuan: /* Terms and Expressions */

Wang Yajuan: /* Terms and Expressions */

Wang Yajuan: /* Evolution of the Meaning of Filial Piety */

Wang Yajuan: /* Origin and Basic Meaning of Filial Piety */

Wang Yajuan: /* 英语笔译 王亚娟 Wang Yajuan 202170081598 */

Wang Yajuan: /* 英语笔译王亚娟 Wang Yajuan 202170081598 */