ABSTRACT
“Among the various forms of virtuous conduct, xiao https://s3-euw1-ap-pe-df-pch-content-public-p.s3.eu-west-1.amazonaws.com/9780203413883/94d6786d-b286-449b-ad6a-6c599b67ea40/content/intro_page1-01_B.tif" xmlns:xlink="https://www.w3.org/1999/xlink"/> comes first (baixing xiao weixian https://s3-euw1-ap-pe-df-pch-content-public-p.s3.eu-west-1.amazonaws.com/9780203413883/94d6786d-b286-449b-ad6a-6c599b67ea40/content/intro_page1-02_B.tif" xmlns:xlink="https://www.w3.org/1999/xlink"/>),” declares a well known Chinese proverb. In the Shuoyuan https://s3-euw1-ap-pe-df-pch-content-public-p.s3.eu-west-1.amazonaws.com/9780203413883/94d6786d-b286-449b-ad6a-6c599b67ea40/content/intro_page1-03_B.tif" xmlns:xlink="https://www.w3.org/1999/xlink"/>, Confucius is quoted as saying, “Among human practices, none is greater than xiao.” 1 Xiao is commonly rendered as “filial piety,” although some contributors to this volume prefer “filiality.” There is near unanimity among early Chinese thinkers about the importance of xiao in the Chinese ethos. Even though the legalist Hanfeizi condemns filial piety for undermining loyalty to the ruler, it took filial piety very seriously, devoting a whole chapter to arguing against it. 2 The concept of xiao in its mature formulation serves to define the ideal relationship between parent and child, which helps to secure the place of the family at the center of the Chinese ethical worldview. It would not be an exaggeration to say that the concern with xiao pervades all aspects of Chinese culture, both past and present.
