There is a traditional Chinese proverb “百善孝为先” meaning that “filial piety is the most important among hundreds of virtues”. Filial piety is one of the fundamental virtue and primary duty in Asian culture, which means that being good to one’s parents. This idea is often used to guide how children should treat their parents in terms of comforts and welfare. Further, filial piety is a culturally embedded social norm, which allows parents to shape their children’s value, attitudes and behavior (Wang et al. 2010, 22).
What is dear to the gods is dear to them because it is loved by them, not loved by them because it is dear to them. If piety is what is dear to the gods, piety must be dear to them because they love it. The thought is that what the god’s value, they value because they love that thing. Socrates also, points out the differences between the Gods and what is loved by some of them is hated by another gods. Therefore, what is pious to some gods would be impious to another gods.
A significant feature in Confucian tradition regards the concept of “xiao”, or filial piety, a virtue of respect for one’s parents and ancestors. Recently, this concept has obtained increased interest, as many are analyzing possible interpretations and meanings to various Confucius passages. This paper discusses more specifically the motivation or reasoning behind some acts of filial piety, arguing that a son’s filial actions stem from basic human nature versus lying within moral uprightness. The discussion begins with a survey of existing views on the topic before introducing the crux of the essay and possible objections. One particular controversial passage portrays a conversation between the governor of She and Confucius.
These moral principles or rites are acts performed by human beings with the purpose of bringing ‘aligning’ in the world. This is understood as bringing order in the relationships between men and women, the young and the elderly etc. It can also be applied to relationships of non-human beings, such as animals, or even inanimate entities such as rain. Liji, from an ideological perspective, is meant to bring humanness and to unite beings. Liji gained in China an exceptional value.
The society of Rome and Han China demonstrated the values of Ancient Rome. Ovid, an Ancient Roman poet, wrote “don’t delight in curling your hair with tongs” in regard to how to look in public places (PSR 58). The fact that he, a Roman, advocated remaining unadorned in appearance reveals simplicity because the most basic form of societal living was supported by not “delighting” in unnecessarily beautifying oneself. The Han concept of filial piety centralizes on respecting your elders and those who are superior to you (Presentation Society and Culture). As a result, the side of honesty that deals with fairness in conduct is brought out by filial piety because of the respectful treatment of other people required by it.
If... he does then he is worthy to be called filial.” Dissent is not accepted and not believing what ones mentor may say prohibits someone for being a junzi. The inability to think for oneself and express their opinions goes against Article 19 of the UNUDHC. The article states, “everyone has the freedom of opinion and expression” . Filial piety does prevent one from freely expressing themselves. If one were to express discontent with their father then they would not be living a Confucius life, which they have been taught all of their life.
In the book chapter Culture, Power, and the Discourse of Filial Piety in Japan: The Disempowerment of Youth and Its Social Consequences, Hashimoto articulates well her critical point of view on what she calls “the piety ideology” and its social consequences of among Japan’s youth, giving many examples of youth’s disobedience and resistance against adults, especially parents. She argues that although the family law dissolved Ie system and implemented western ideal of nuclear family, which values equality, individual rights, freedom of choice, and voluntary unions had changed the children’s expectation for their relationship between their parents, the parents’ expectation for the filial piety (Oyakoko) has not changed. As she states the importance of obedience in Japanese family, she explains the details of how Japanese family, especially mother and teachers at school play an important role to create the filial child who understands the value of filial piety though the piety socialization and discourse. To explain how the piety ideology has survived in post-war Japan, she introduces three narratives to understand the piety discourse and its history. First, she states that the sacrificial mother and a strong mother-child tie enhance the reproduction of obedience by exposing child with the interchange of sacrifices between mother
He essentially repeats his previous statement that piety is learning how to please the gods and impiety is that which ruins and destroys the gods (36). This statement, much like the first, is questioned and refuted due to the fact that all of the gods do not agree on what is that which is pious, and that which is not. The true definition of piety remains unanswered to Socrates as Euthyphro leaves him with no concreteness, however, their dialogue does manage to give him a greater understanding of piety even with uncertainty of what it actually
Piety is the quality of being religious and reverent. It is used in a way to refer to win the favor or forgiveness of God. Piousness is an act of doing right things and being the righteous in the eyes of the God and according to Holy scripts, as it is mentioned in Holy Quran “… and whoever respects the signs of Allah, this is (the outcome) of the piety of hearts.” Piety is also a believe or point of view which is accepted with unthinking conventional reverence. The argument between Euthyphro and Socrates started when they met each other at king-archon’s court, where Socrates explained him that he is under indictment by one Meletus for corrupting young and not believing in gods in whom city believes. On the other hand, Euthyphro was there to prosecute