Introduction
In Chinese history, political, state and the economic system has changed during the Spring and Autumn Period that lasted about 300 years. It was during era that there is substantial transformation in the political, economic, and social structure of Chinese civilization. However, amidst these changes are widespread conflicts in the society such as warring elite families and other conflicts that the government cannot match. According to Confucius, who was born during the latter part of the Spring and Autumn, the societal disorder was largely because the government was not virtuous enough to please the people. The teachings of Confucius were aimed at reviving the ethics that were once practiced during the Zhou Dynasty. Having to live in a society in a middle of conflict and confusion, Confucious was concerned about regaining societal order by teaching many virtues. This paper aims to discuss two of the key virtues of the great philosopher, the filial piety and humility which were believed to have a massive impact in reforming the society.
The Filial Piety
It was the main belief of Confucius that practicing the virtue filial piety will largely help in societal reformation. Under his philosophy, filial piety promotes respect for parents, the elders and the ancestors. The filial piety of the Chinese culture was known to have been observed even during the ancient civilization of China, originating from the “human’s worship of their ancestors” (Chungang, 319). It was only during the Zhou dynasty when the virtue became more prevalent as the people started to consider it as the main content of their spiritual belief and political system. This time, however, worshipping the ancestors was not the only import of this virtue, but being kind towards one’s parents was also included. The inclusion of parents was attributed to the “genetic connection with reality, and patriarchal clan system in politics” (Chungang, 320). Thus, the people were not only encouraged to worship the ancestors, but as what the Western Zhou dynasty instigated, filial piety includes respect to parents, both living and dead, as well as the ancestors.
The Re-invention of the Filial Piety
The tremendous transformation during the Spring and Autumn period in terms of its social, political and economic structures leads to the formation of the filial piety by Confucius. With the objective of restoring social order, Confucius transformed the concept of filial piety. While the filial piety during the Zhou dynasty deals only with ancestor worship, Confucius upheld an extended form of this virtue. He initiated a form of moral cultivation where it included the duty to be respectful and obedient to one’s living parents. The inclusion of respect towards one’s parents made the Confucian concept of filial piety widely appreciated by the public, moreover, it was interpreted as having distinguishing features. First, the idea of filial piety strongly relates to human emotions that puts the real demands of the world at first place. Confucius supported the perception that failure to care and respect the living people means an inability to respect the dead. Second, the filial concept according to Confucius became more meaningful as the philosopher suggested the extended implication of being filial to parents. He submitted about encompassing satisfaction from that of gaining material life to having satisfaction in terms of material and spiritual life (Chungang, 320). Confucius made the distinction of his filial concept by asserting that respects of one’s are a factor that distinguishes one from the animals. Third, Confucius surmised that filial piety is not being obediently blind to parents’ will, as it is part of a loving attitude to appropriately point out the mistakes of one’s parents. The Confucian version of filial piety reflects his concern over the cultivation of a harmonious society, recognizing that the best way to begin with is within the family. In his teaching, the great philosopher tried to communicate the importance of the family as a unit.
Humility
While one may not find a thorough discussion or reference on the virtue of humility in the Analects of Confucius, this virtue remains to be a central theme of all other virtues. Scholars suggest that humility is a reflection of strength, that is, a person who has humility is prepared to practice the demand of the other essential virtues of social and political engagement (Angle And Slote, 173). For instance, observing the virtue of filial piety requires one to have humility. In order for people to show respect to their parents and elders, there is a need for them to be humble enough to acknowledge the importance and authority of their elders. The teachings of Confucius revealed how he places great importance in developing interpersonal relationships, and this is almost impossible to achieve without being humble.
Conclusion
The Confucian teachings of filial piety and humility reflects the efforts of the philosopher to revive these ethics as he deemed them to be important in the transformation of the society. He was born during the latter part of the Autumn and Spring period, and he imparted his teachings as a way to achieve social order. The filial piety is one of his key teachings which denotes the need to be respectful to parents and the ancestors. Another pivotal teaching is the virtue of humility which enables one to be accepting of one’s self and others as a way to develop better relationships with other people.
Works Cited
Angle, Stephen, and Michael Slote. Virtue Ethics and Confucianism. Routledge, 2013. Print.
Chungang, Miao. "The Evolution of Filial Piety in Ancient China and Its Influence on Neighboring Countries: Taking the Classic of Filial Piety as the Chief Source." Asian Social Science 11.12 (2015): 319-325. Web.
