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The Publicity of Filial Piety from the National Structure
Author: Chen Bisheng (Department of Philosophy, School of Humanities, Qing Dynasty)
Source: “Chunshan Journal” 2021 Issue 2
Abstract: In modern social structure, because father and son are related to the private sector, filial piety is also understood as a private morality. However, in traditional thinking, the family and country structure, personal relationships, and moral integrity are closely linked together. In modern times, out of the need to establish a modern country by trees, Yang Du and Liang Qichao began to advocate the “nationalism” and national virtues with the goal of establishing a modern country by trees, and called it private morality. In line with the land, filial piety also became private morality. During the May Fourth Movement, the “anti-filial piety movement” initiated by Wu Yu and others was actually a general criticism of Chinese civilization. However, to understand tradition from the beginning, we must understand the traditional family structure, and understand that filial piety in this country is not only a private morality spoken by modern people, but its public nature is now the basis for building the order of Chinese civilization. Only in this way can we better understand Chinese civilization itself.
Keywords: Family structure; filial piety; public personality; private morality; private morality;
In the article “The Directions and Disadvantages of China’s Comprehensive Private Ethics and Light Private Ethics in Modern Times”, Mr. Chen reminded Liang Qichao of the division between “private morality” and “private morality”, and from the standpoint of Confucianism, he learned the problems of private morality and private morality in modern times from the beginning [1]. The article’s in-depth reflection on the moral career of contemporary China has caused a series of disputes. Students such as Xiao Qunzhong, Tang Wenming, Ren Liuyi, and Cai Xiangyuan wrote articles to respond to Teacher Chen’s views.
Traditional China has a distinction between public and private areas, but there is no dichotomy between private morality and private morality. Since modern times, the division of public and private areas has emerged in the process of building modern countries, and the separation of private morality and private morality has emerged. The changes in the past and present of Chinese civilization are the most classic expression in social structure, which is the separation of “family” and “country”. The traditional family structure has different theoretical forms and real forms, but it is coordinated to use the foundation of the family as the foundation of the country. However, after China began to transform modern countries, the establishment of the country was no longer based on traditional family. This change in the structure of the family directly led to the transformation of ethical morality, the family became the private territory, the relationship between father and son became private ethics, and filial piety also became 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 of moralization in Confucianism, and the understanding of the main virtues of Confucianism is also complete and “private””The transformation of virtue. However, if you understand Confucianism and China from the concise nature of civilization, you must recognize the public nature of filial piety from the beginning. 1. The transformation of “private morality” of filial piety
The classics and classics in China In the political society shaped, filial piety is not only a kind of 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 us talk about filial piety tomorrow, which is both a kind of morality, a kind of emotion, and a Civilization. However, the reason why filial piety is more suitable from civilization is that civilization is often in line with politics and economy. If filial piety is said to be a civilization, the preset behind it is that filial piety has nothing to do with politics and economy, and is not in the political and economic field. But from the perspective of civilization, we tend to believe that Filial piety is part of the overall structure of a civilization. In this sense, understanding filial piety is the core of Chinese civilization and is more suitable for the basic characteristics of Chinese civilization.
However, understanding filial piety from the perspective of civilization will encounter a series of difficulties. ModernBaobao.comIt is hard to understand that tomorrow has been overturned or said modernized society. However, if we return to the fraternity of Chinese civilization itself, filial piety has become the focus of traditional Chinese civilization, but it is no longer the focus of modern Chinese national construction.
The distinction between filial piety and modern times is behind the differences between the ancient and modern times of China’s social and political structure. Therefore, we cannot understand filial piety from the perspective of morality, but we must understand it in the family and country structure, human relations, and moral character.
The traditional family and country relations in China are all located in the structure of “body-family-country-national”. This structure The focus is on confession, self-cultivation to peace with the whole country, and there is a solid and related logic. In the structure of “body-family-country-country”, there are many family-state relations. For example, the feudal patriarchal system in the Zhou Dynasty was a relatively classic family-state system. The feudal system governs the whole country with one (the family of the emperor), and the patriarchal system governs the country with one (the family of the marquis). This is the meaning of the traditional family-state co-construction. The Qin and Han were feudal, and the county was established, and it was not a patriarchal system. The family and country were no longer the same. In the county system, it was the same structure as “body-family-country-country”, but the relationship between the family was not the same structure, but the family was gathered and formed a country. The family’s logic was different from the country’s logic. The country was public and beyond the private nature of the family. As early as the late Qing Dynasty, the ministers had some understanding of this. Seriously translated British scholars”A History of Politics” written by Edward Jenks, and published it in Shanghai Commercial Press in 1904. The important point of this book is to conduct a stage-by-stage planning of the development of history. It says: “Therefore, in the review of the history of life, there are three social emotions: the Fifty-Yi Society (also known as the Title Society), the patriarchal society, and the National Society (also known as the Military Society).” [2] 4 Zhen Kes’s view is regarded as a principle of the evolution of world history. For Chinese people, we naturally need to understand their own development stage in this vast history. Therefore, I gave a verse in the “General Classic of the Patriarchal Laws”: “The author is like a society, and often places China, but it is not known. China consolidates the society of the patriarchal law, and those who have entered the army will simplify it, and the patriarchal law ranks seven, while the military state ranks three.” [2] 19 It is believed that the “patriarchal law” of the Chinese society occupies a large part, but the “country” has never been developed. But what we understand more deeply about this problem is Yangdu. In 1907, Yang Du founded the “China News Agency” in Tokyo in Japan. In the publication, he explained the Chinese society in the framework of Zhen Kesi:
The human society that is extremely well-versed in ancient and modern times, and all those who evolved in the third level of the patriarchal society, and the military society. The wild society is unorthodox, the patriarchal society is a tribalism, and the military society is a state-owned. This is a public law that must be unchanged by the Western Confucian Confucian Zhen Ksi. No matter what kind of society is, no one can be outside it. The level of the strong countries of the contemporary Western countries has been in the complete military society. In terms of the national level of China, it has been more than 2,000 years since the feudal system destroyed and destroyed the country’s system, but it has not been as good as the country’s complete system of military system. [3]207
Zhen Ksi listed the second stage of human social development as a “patriarchal society”, which was in contrast to the third stage “national society”, so that the family-oriented and the country-oriented form a distinct opposition relationship, and it evolved from family-oriented to country-oriented. Yang Du’s representative work “The Legend of the Iron” was published in January 1907. The article conducted a detailed examination of the Chinese traditional social situation. “The Legend of the Golden Iron” analyzes the situation of China’s national non-patriarchal society: First, the so