The Book Of Filial Duty

This Elibron Classics title is a reprint of the original edition published by John Murray, 1908, London

Excerpt from The Book of Filial Duty: Translated From the Chinese of the Hsiao Ching The object of the editors of this series is a very definite one. They desire above all things that, in their humble way, these books shall be the ambassadors of good-will and understanding between East and West - the old world of Thought and the new of Action. In this endeavour, and in their own sphere, they are but followers of the highest example in the land. They are confident that a deeper know ledge of the great ideals and lofty philosophy of Oriental thought may help to a revival of that true spirit of Charity which neither despises nor fears the nations of another creed and colour. Finally, in thanking press and public for the very cordial reception given to the "Wisdom of the East" Series, they wish to state that no pains have been spared to secure the best specialists for the treatment of the various subjects at hand. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.

The Book of Filial Duty - Confucius - Part of the Wisdom of the East series. This is a translation of the Hsio Ching, or the Book of Filial Duty. It was written about 400 BCE, about a century following the death of Confucius, and is attributed to a conversation between Confucius and his disciple Zengzi. Confucius was a Chinese philosopher and politician of the Spring and Autumn period who is traditionally considered the paragon of Chinese sages. Confucius's teachings and philosophy underpin East Asian culture and society, remaining influential across China and East Asia to this day. Confucius considered himself a transmitter for the values of earlier periods which he claimed had been abandoned in his time. His philosophical teachings, called Confucianism, emphasized personal and governmental morality, correctness of social relationships, justice, kindness, and sincerity. His followers competed with many other schools during the Hundred Schools of Thought era, only to be suppressed in favor of the Legalists during the Qin dynasty. Following the victory of Han over Chu after the collapse of Qin, Confucius's thoughts received official sanction in the new government. During the Tang and Song dynasties, Confucianism developed into a system known in the West as Neo-Confucianism, and later as New Confucianism. Confucianism was part of the Chinese social fabric and way of life; to Confucians, everyday life was the arena of religion.

Educated men in Song-dynasty China (960–1279) traveled frequently in search of scholarly and bureaucratic success. These extensive periods of physical mobility took them away from their families, homes, and native places for long periods of time, preventing them from fulfilling their most sacred domestic duty: filial piety to their parents. In this deeply grounded work, Cong Ellen Zhang locates the tension between worldly ambition and family duty at the heart of elite social and cultural life. Drawing on more than two thousand funerary biographies and other official and private writing, Zhang argues that the predicament in which Song literati found themselves diminished neither the importance of filial piety nor the appeal of participating in examinations and government service. On the contrary, the Northern Song witnessed unprecedented literati activity and state involvement in the bolstering of ancient forms of filial performances and the promotion of new ones. The result was the triumph of a new filial ideal: luyang. By labeling highly coveted honors and privileges attainable solely through scholarly and official accomplishments as the most celebrated filial acts, the luyang rhetoric elevated office-holding men to be the most filial of sons. Consequently, the proper performance of filiality became essential to scholar-official identity and self-representation. Zhang convincingly demonstrates that this reconfiguration of elite male filiality transformed filial piety into a status- and gender-based virtue, a change that had wide implications for elite family life and relationships in the Northern Song. The separation of elite men from their parents and homes also made the idea of “native place” increasingly fluid. This development in turn generated an interest in family preservation as filial performance. Individually initiated, kinship- and native place-based projects flourished and coalesced with the moral and cultural visions of leading scholar-intellectuals, providing the social and familial foundations for the ascendancy of Neo-Confucianism as well as new cultural norms that transformed Chinese society in the Song and beyond.