Académique Documents
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Nai-Hua, Ko
Shu-Te University, Taiwan
Emphases on Family
Confucian philosophy has been the most powerful influence shaping the Chinese
culture, the conceptions of Chinese for thousands of years. Undoubtedly, it is composed of
the dominant value system in Chinese societies. In Confucianism, nothing is more important
for good government and peace than proper family relationships. In Confucianism, the family
is the framework for establishing graceful interactions with others. It is still the single most
important social institution in imparting ways of learning to be human. Therefore, family
education is importantly attached as a component for the children’s growth.
Filial Piety
As a foundation for the life or perfect goodness, Confucius insisted mainly on the four
virtues of sincerity, benevolence, filial piety, and propriety. Of all other virtues, filial piety is
the root value on which many others are built (Wing 1995). In the “Hiao-king”, Confucius is
recorded as saying: “Filial piety is the root of all virtue.” “Of all the actions of man there are
none greater than those of filial piety.” In Chinese people’s mind, the notion of filial piety
prompts sons to love and respect their parents, contribute to their comfort and bring
happiness and honour to their name by honourable success in life. Moreover, by developing
respect and love for parents and siblings, and learning respect for other people from them, the
child develops both self-respect and respect for others.
Our body, with hair and skin, is derived from our parents. One should
not hurt one’s own body in any situation. This is the starting point of filial piety.
(Hsiao Ching, Chapter 1: The Starting Point and the Principles)
Filial piety included the obligation of sons to live after marriage under the same roof
with the father and to give him obedience as long as he lived. The will of the parents was
declared to be supreme even to the extent that if the son’s wife failed to please them, he was
obliged to divorce her. If a dutiful son found himself compelled to scold a wayward father, he
was taught to give the correction with the utmost meekness. The father does not forfeit his
right to filial respect, no matter how great his wickedness.
In traditional Asian culture, a son, usually the first born, and his wife were expected to
provide for his parents in their old age. According to Lin (1993), the greatest regret a Chinese
man could have is to lose the opportunity of being with and serving his parents on their
deathbed. Thus, the value of filial piety is as important as the very foundation of developing
one’s self and becoming a fully developed human being. Even in current Chinese society,
this is still regarded as an obligation for the son, especially the first son. This could affect
female’s choices while they are searching for an appropriate marriage partner. To be the first
son of a family could be considered as a disadvantage for marriage because the wife of the
son is expected to take care of the parents-in-law on daily life and finance. Therefore, when
the parents lost the ability to take care of themselves, it is an obligation for the wife to do the
caregiving. Sometimes, living with the parents becomes the reason of the discord between the
couples.
In a study of immigration culture about caregiving (Patricia, Xinwei, Karen & Afaf,
2002), the results led to the finding that through personal growth and finding meaning, the
caregivers integrated the caregiver role into their lives and became more connected with their
families and within themselves from the interviews of Chinese American women. Although
the women were moderately acculturated and influenced by two sets of standards and
worldviews, the primary strategies used to manage the caregiving challenges were connecting
and calibrating. They reflected what they were educated in childhood to the behaviours. The
teaching of values in the original country continually plays an absolute role to managing the
behaviours in their lives.
Conclusion
Human beings live in their own webs of significance, which are woven with reference
to their own cultural traditions (Geertz, 1973). From the perspective of cultural psychology,
social discourse on actions in one’s own culture necessarily has one’s cultural structure of
meaning (Shweder, 1991; Shweder & Sullivan, 1993). In addition, the core cultural ideas
that profoundly influence people’s ways of thinking also have that culture’s structure of
meaning. If we compare cultures by reducing them to a few dimensions, the major webs of
significance in each culture are torn to pieces (Hwang, 1999).
Confucianism is primarily an ethical system to which rituals at important times during
one’s lifetime have been added. Partly, we have examined some of the major ideas of
Confucianism as it relates to the family and woman issues. We have also discussed how the
Confucian transformation of Chinese affected every aspect in the society. The Confucianism
deep inside the culture became great influences on the behaviors and thoughts of Chinese
people. Although the environment changed, the pervasive influence of Confucianism cannot
be ignored. Whether good or bad, it is not possible for a society to forget centuries of
tradition and custom. Therefore, after the young generation educated within a western way
and the environment was globalized, the conflicts occurred because the earlier teachings from
the traditions and the new thoughts. When an individual began to think in his own way, the
traditional expectation of obedience will face the failure more or less. While we encourage
our children to think, we cannot teach and satisfy them just simply saying “It is our tradition
and custom. My father did this to me, and my grandfather did this to my father too. So, it is
certain for you to accept this.” The old generation said this to us with pride, sometimes
wistfully, and sometimes even apologetically. However, it will not work if we treat the next
generation within the same way.
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