Essay On Filial Piety

For example, in Athens “the good life” for upper class citizens was defined by participation in government and obedience to the law. He was expected to be an active participant in politics and discussions on government affairs and to adhere to the laws above all. This expectation is clearly seen in Pericles’ famous funeral oration where he proclaims that the individual must be informed on political matters in order to be a good citizen (doc. 8) and in the “Dialogues of Crito,” where Socrates explains the significance of obeying the law over everything else, even over concerns of life and family (doc. 9). During the “Dialogues of Crito,” Socrates was just convicted for corrupting the youth of Athens and he is explaining to Crito why he shouldn’t run from Athens, because by staying he would be doing what is morally right. Likewise, the role of the individual in Han society (although different from Athens’) was equally well defined and they also expected that citizens adhere to their role and to the law. In Han China the emphasis was placed on the Confucian principle of filial piety and the supremacy of the family. Filial piety meant blind loyalty, respect and obedience to a Chinese citizens’ parents and ancestors and this concept was extended by the Han to include the

Founded in 1368, the first Ming emperor, Zhu Yuanzhang, based his rulings upon several ancient Confucian ideologies. He reinstated aspects of imperial rule, which included beating officials in public, and the ancient concept of filial piety. Filial piety, first introduced by Confucius, described the moral standard where people respected their superiors and understood their place in society. To establish this precedent, Emperor Zhu, otherwise known as Hongwu, required speeches to be given to Chinese villages. These speeches instructed subjects to be obedient to their parents, to coexist peacefully with fellow humans, to devote themselves to their role in society, and to avoid evil doings. Promoting courtesy and social order were key concepts of Confucian practices. Villages commonly created their own ordinances to help keep this viewpoint in place. It required that all members work together to uncover the wrongdoings of other community members to keep the village an orderly place. Because ordinances could not be enforced by government officials, it was required that villagers "…be placed under decisions of their neighbors."(Village Ordinances, CC, 211) Although this concept had a Confucian background, the ordinances were scarcely followed. This may have led to the small downfall of Confucian practices at the beginning of the future Qing

There was a time, like in the Qin Dynasty, that criticizing the government would lead to harsh punishments. Executions are also declined in these times which is unheard of by me in dynasties before the Han (module five video two). Our rulers now look to the Sage emperors for wisdom on how to govern this land, so that they can maintain their Mandate to Heaven, or in our language Heaven is known as Tian. Confucius taught that we should know our place in society and act accordingly, so this is what we all do for the greatness of our dynasty. This is also great being a father because it guarantees my sons show the utmost respect always, especially whilst they are young, and I am teaching them to be the man they will grow into. I earn this respect from my sons by teaching them the ways of life and educating them on how to be great men like I am someday. Not only do I earn their respect by educating them, but I earn it by loving them and caring for them. I teach them that we all

In The Racial Contract (1997) Charles W. Mills asserted that racism and white supremacy have been the real basis for the social, political and economic that has existed in the world over the last 400 years rather than the ideas of John Locke, Immanuel Kant, Jean Jacques Rousseau or even Thomas Hobbes. Few blacks have ever been social or political philosophers, and this fact alone explains why these disciplines tend to ignore racism, colonialism, slavery, genocide and segregation far more than history or political science. This Racial Contract is political, moral and economic in that it assumes that nonwhites are naturally inferior in all of these categories, and were even when they were living in a state of nature in Africa and the Americas. Contemporary social contract theories like John Rawls use this theory as a metaphor or normative standard, although Hobbes, Locke and Rousseau that state of nature was literally true. Indeed they believed it was historically valid because they could observe societies in their own time that they considered to be in a state of nature, such as those of the Native Americans and Pacific islanders. They had very different views about how human beings behaved in this condition, with Hobbes being the most pessimistic. He would have agreed with Mills that all human beings were equal in the state of nature, but all equally bad greedy, violent, vengeful and brutal. As described in Leviathan, though, this was a universal trait of humanity, not a

Mills explains that a person cannot be considered a person if there is any deficiency between them and the person group. The person or superior group is entitled to privileges, rights, and freedoms, while the sub-person or inferior group is only entitled to what the superior group allows them to be. Mills discusses that throughout history there has always been the domination of a person group over a sub-person group. Being that in racism, whites are considered persons and all inferior races being sub-persons.

The ancient Chinese introduced three major religious views—Confucianism, Daoism, and Legalism—during the “hundred schools” era, but Confucianism was by far the most influential upon the Chinese population. The major belief of Confucianism was that an individual’s affairs would prosper if they acted in accordance with their Dao, which was unique to each person depending on their individual role in life. An individual’s Dao was centered around the concept of duty and the idea of humanity. It was thought that there was a responsibility of all humans to base their own aspirations and interests upon the broader need of their family and/or community. Therefore, each individual would not only prosper themselves, but also prosper the other individuals surrounding them as well, creating a more stable community. It was also thought that each individual should have compassion and empathy towards one another, promoting good behavior from all individuals and fostering tolerance among communities. The concept of duty and idea of humanity brought about by the Confucian beliefs had a powerful influence on not only individuals, but the community as a whole through individual actions, having a great impact upon Chinese society and stabilizing it as a whole.

In conclusion, Peggy McIntosh pointed in her article, white privileges don’t come from an individual person or flaw of a person. White privileges arise from the flaw of the system placed in a society. Therefore, if we want to change the society and equalize the privilege amongst whites and colors, then change must happen within the system. It is the system that influences individuals to act upon in the society. A great way, we can demise

Religion in the Middle Ages takes on a character all of its own as it is lived out differently in the lives of medieval men and women spanning from ordinary laity to vehement devotees. Though it is difficult to identify what the average faith consists of in the Middle Ages, the life told of a radical devotee in The Book of Margery Kempe provides insight to the highly intense version of medieval paths of approaching Christ. Another medieval religious text, The Cloud of Unknowing, provides a record of approaching the same Christ. I will explore the consistencies and inconsistencies of both ways to approach Christ and religious fulfillment during the Middle Ages combined with the motivations to do so on the basis of both texts.

The quest towards developing the ideal human character is sought after in both the Bhagavad-Gita and Confucius’ The Analects. In the Bhagavad Gita, the concept of sacred duty is prevalent throughout the text, as the warrior-prince Arjuna faces a moral dilemma throughout the story. In Confucius’ The Analects, filial piety is a virtue which impacts an individual’s character in relation to the Confucian religion. Sacred duty within the Gita requires the protection of one’s dharma, which is defined as the religious and moral law that manages an individual’s actions. Within Confucian thought, filial piety is a virtue of respect for one’s elders, ancestors, and parents within a community. Despite the differences between the contextual meanings of developing the ideal human, both the Bhagavad Gita and The Analects utilize their teachings towards developing ideal human character within the themes of sacred duty and filial piety with the goal of establishing a set of communal ethics to be maintained through different caste systems, essentially protecting the existing social structure. To argue this claim, I will begin by analyzing the similar intentions of deviating from selfish actions and thoughts to develop ideal human character. I will then express how the nature of this character leads towards the development of one’s sacred duty and filial piety. I will then connect these two ideas to show how together they work to develop a communal set of ethics aimed at maintaining order

The Classic of Filial Piety is a highly influencial piece of art from acient China that many use, along other acient Chinese arts, to portray how art in China was effected by the beliefs and events surrounding the artist. However, not many mention on how it was a major factor in influencing China to accept painters and paintings as arts that could be used for artists to express themselves, thus being both affected by the current events and being the event that affected other arts. The Classic of Filial Piety was painted by Li Gonglin and is different than modern art, mixing both pictures and text. The art was painted in the Northern Song Dynasty, which lasted from 960 to 1279. China was in the later half of the Dynasty, as the painting

Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.

The concept of filial piety was exhibited in other Confucian texts as well, such as the Book of Rewards and Punishments. Although this text was technically a popular religious text, rather than a Confucian one, it highlighted many Confucian ideals, such as filial piety. It describes good, virtuous people seeking immortality as those who "exhibit loyalty to their ruler, filial piety to their parents, true friendship to their older brothers" (143). Contrarily, those who are evil "insult their ruler and their parents behind their backs" (143). According to this text, it is impossible to be a good, virtuous person without showing respect for one's parents. The inclusion of filial piety in this popular religious work also helps to show how widespread the belief in filial piety was in China. Although it received a great deal of support and promotion from Confucianism, filial piety was not limited to Confucians -- it was a widespread part of Chinese culture.

The concept of followership has existed for decades, but only in relatively recent times has the idea received more attention. The dictionary definition of the word followership is “the capacity or willingness to support a leader”.

Confucian worshiping of ancestors and norms “Xiao” stimulated the blooming of the family and clan

Within the Analects, one specific line stands out showing Confucius’ stance on a less active government. When asking about what they would do if given a political office, Confucius only agree with the following statement ushered by Tseng His, “In the late spring when the spring dress is ready, I would like to go with five or six grown-ups and six or seven young boys to bathe in the I River, enjoy the breeze on the Rain Dance Altar, and then return home singing” (Chan p. 38). By agreeing, Confucius is noting the preferred method by which an office holder should act, one which amplifies their connection with inner harmony and helps the people enhance their own. This extends into the ruler himself as well, with Confucius noting that “If a ruler sets himself right, he will be followed without his command. If he does not set himself right, even his commands will not be obeyed” (Chan p. 41). Confucius also notes the superiority of filial piety and respect towards one’s family over loyalty to the state, stating that in his (hypothetical) country upright men conceal the misconduct of their children and fathers even when against the law (Chan p. 41). Confucianism in relation to government shows the belief that the inherent goodness in men must be allowed to flourish, even when against