An Appropriation of Understanding of Confucius - Final Paper

ORDER OF AUGUSTINIAN RECOLLECTS
Province of St. Ezekiel Moreno

Casiciaco Recoletos Seminary, Inc.
48 Naguilian-cor. Asin Rd., Baguio City
“Sed Luz y Amor Para el Mundo!” (Be Light and Love for the World!)
Appropriation of Confucius’ Concept of Filial Piety viz-a-viz Filipino Family
Bro. Roque James G. Sabas

Bro. Kent C. Año
Bro. Bonnie R. De Guzman
December 2022
Introduction
Every one of us belongs to a family. 1 Family is considered the basic unit in society. 2 It
consists of parents and children, dwelling or not. The family holds a vital role in society
where it encompasses the development of the potentialities of a person or an individual. As
defined, family changes across time and cultures. The traditional has been defined as two or
more people who are related by blood, marriage, and—occasionally—adoption.3 Historically,
the most standard version of the traditional family has been the two-parent family.4
According to scholars, a family is composed of two or more people who share goals and
values, and have long-term commitments.
However, from the modern perspective, this seems to be problematic in the sense that
some couples are childless, some are extended family, and so on. With that, it is necessary to
retrieve the importance of family using the Confucian perspective of ‘’Filial Piety’’ that
appropriates the Filipino Family concept.
The researchers argue that Confucius’ Concept of Filial Piety and the Filipino
Concept of Family both agree on the value of family ties; however, they differ in their
understanding of liberation and dependency.
1
Joel A. Muraco, The Family, https://nobaproject.com/modules/the-family Accessed on November 22,
2022.
2
Lauro Langford, What is a Family Relationship? https://study.com/academy/lesson/what-is-family-
definition-characteristics-types.html https://nobaproject.com/modules/the-family Accessed on November 22,
2022.
3
Joel A. Muraco, The Family, https://nobaproject.com/modules/the-family Accessed on November 22,
2022.
4
Ibid.
To facilitate the study of the researchers, it is inevitable to ask:
1. What is Confucius’ concept of Filial Piety?
2. What is the concept of the Filipino Family?
3. How can Confucius’ concept of filial piety be appropriated in understanding the
Concept of the Filipino Family?
With that, the researchers firmly believe that having this kind of philosophical paper
is both beneficial and vital in knowing and understanding what a family is, especially in the
present status quo.
Due to limited resources, the researchers focus only on Confucius, The Analects, as a
primary source. Additionally, the researchers used some books about the Filipino concept of
Family. Despite this fact, the researcher has some overview of some articles to appropriate
Filial Piety in Filipino Families.

Confucius’ Concept of Filial Piety

An old Chinese adage: ‘’Of all virtues, filial piety is the first.’’5 Primarily, this implies
necessity and primacy which it gives impacts the role of the children to their parents. It shows
the value of family-centeredness.
In order to appreciate Chinese culture and society it is a prerequisite requirement to
understand the Chinese family. Indubitably, filial piety is the pillar of a Chinese family. It is
expressed by the character 孝 (pinyin: xiào).6 Filial piety (孝, xiào) is a constant act when
children offer love, respect, support, and deference to their parents and other elders in the
family because parents give life to their children, support them, and are provided necessary.
Besides, it is regarded as a central value in traditional Chinese culture. 7 Its necessity lies in
the biblical commandment “honor thy mother and thy father”. And, filial piety was and still
is a value-centered on stern principles of hierarchy, obligation, and obedience.8
In Book II of the Analects, Confucius explains to his disciples the meaning of filial
piety:
“When your parents are alive, comply with the rites in serving them; when they die,
comply with the rites in burying them; comply with the rites in sacrificing to them.”9
The children are always indebted to their parents. That is the reason, they are expected
to show respect and serve their parents all the time of their lives obeying their parents’
wishes, taking care of them when they are old, and working hard to provide them with
material comforts, such as necessities, comfort, and shelter. One should bear in mind that
filial piety applies to anyone who is older in age - and even the state.
5
Igor Micunovic, Filial Piety: Chinse Moral Virtue, https://www.meer.com/en/63163-filial-piety
Accessed on November 19, 2022.
6
Aris Teon, Filial Piety in Chinese Culture, https://china-journal.org/2016/03/14/filial-piety-in-
chinese-culture/ Accessed on November 19, 2022.
7
Ibid.
8
Ibid.
9
Confucius, The Analects: Sayings of Confucius. Trans. D. C. Lau. 2.5.
Confucius’ Concept of Filial Piety as the Foundation of all Virtues
In Confucianism, it is understood that filial piety is an important virtue. From filial
piety, it flows all other virtues to flourish. To verify the concept, an ancient saying beautifully
sums it up, “filial piety is the first among a hundred good deeds.” 10 It may sound to be
unthinkable and superfluous, but that is primarily the reason because they had extremely high
standards for filial piety. Accordingly, the concept of filial piety was more than just providing
basic needs and assistance to their parents. According to Zongzi, if this is the case, this is “the
lowest level of filial piety”, so to speak. On the contrary, being respectful and acting
responsibly to bring honor to one’s parents and to spread the teaching of kindness are the
highest level of filial piety.
From this, it is pristine that many virtues must be cultivated to reach higher levels of
filial piety. To attain virtues, one must have constant practice. When one learns how to
cultivate virtues, one can apply them to other roles and responsibilities just as when a filial
person applies his trustworthiness to serving his emperor, man becomes a loyal subject.
When he applies compassion to his subjects, he becomes a kind official.
From this perspective, filial piety and family are considered a k to peace in the
country. As the ancient Chinese maxim goes, “Family is rectified and thus, the state is
stable.”11
10
Jade Pearce, Three Character Classic (三字经) – The Ten Obligations: Managing Life’s Various
Roles Well, https://vibrantdot.co/the-ten-obligations-managing-lifes-various-roles-well/ Accessed on November
19, 2022.
11
Ibid.
Confucius’ Concept of Filial Piety as Continuous Acquisition of 5 Major Virtues
Confucius’s concept of Filial Piety is primarily a mistake when one does not include
other virtues which are inseparable from the concept. Without it, it is not filial piety. Hence,
Confucius enumerated virtues such as:
1. Benevolence — 仁 (Ren) is a manifestation of kindness towards oneself and others
without expecting to get anything in return. In the mind of Confucius, equated
benevolence as “wishing to be established himself, seeks also to establish others; wishing to
be enlarged himself, he seeks also to enlarge others.”12 Confucius says “benevolence is not
far off, for those who seek it has already found it.” In other words, if we strive to improve
ourselves, we are likely to help others to improve themselves. If one is always the act of or
with benevolence and practices in his daily life, then benevolence is embedded with him.
2. Righteousness — 義 (Yi) means justice, morality, and the ability to decide to act
in rightfurightfullyrticular circumstances. It consists of a moral disposition to do good, and
also the sensitivity and sensibility to do so competently. It is not limited to rule-following but
involves a holistic or balanced understanding of a situation and the “creative insights” into
doing good. It is the image of ideal totality as well as a decision-generating ability to apply a
virtue properly and appropriately in a situation. 13 On the one hand, a person with yi is
conscious of the dignity of being human, which is the consciousness of ethics. On the other
12
Confucius, The Analects, trans., by James Legge, https://china.usc.edu/confucius-analects-6
13
Jade Pearce, Three Character Classic (三字经) – The Ten Obligations: Managing Life’s Various
Roles Well, https://vibrantdot.co/the-ten-obligations-managing-lifes-various-roles-well/ Accessed on November
19, 2022.
hand, a person with yi feels disgusted and remorseful over shameful behaviors and refrains
from committing these wrongs again.14
Trustworthiness — 信 (Xin) In the Analects, Confucius said: “if one is trustworthy,
others will give one responsibility.”15 This means if you are trustworthy, others will be more
likely to rely upon you. Take, for instance, in the workplace, if you are known
for trustworthiness, your manager will take notice and be more likely to give you important
tasks therefore you will be compensated better with a higher salary, and get promoted much
quicker. Confucius said “trustworthiness is superior to strength, ability to flatter, or
eloquence” He further explained that trustworthiness was superior to either food or weapons,
concluding: “If the people do not find the ruler trustworthy, the state will not stand.”
Confucius writes:
“At home, a young man should be a good son, when outside he should
treat others like his brothers, his behavior should be one of trustworthy and
proper, and should love the multitude at large and keep himself close to
people of benevolence and morality. If after all these activities, he has any
energy to spare, he should read widely to stay cultivated." 16
Propriety — 理 (Li) means politeness or the quality of conforming to conventionally
accepted standards of behavior or morals. The teachings of propriety promoted ideals such
as filial piety (the important virtue and primary duty of respect, obedience, and care for your
14
Charlotte L.Y. Tang, Applying Confucian Virtues in finance,
https://sevenpillarsinstitute.org/applying-confucian-virtues-in-finance/ Accessed on November 19, 2022.
15
Confucius, The Analects, trans., by Robert Eno, (Tokyo, 2015), 17.6, 95.
16
Johnny Carl D. Dulalia, Confucianism,
https://www.slideshare.net/JOHNNYCARLDULALIA1/presentation1-confucianismpptx Accessed on
November 24, 2022
parents and other family members), brotherliness, good faith, and loyalty. Propriety should
be practiced by all members of society. Propriety involves the superior treating the inferior
with politeness and respect. As Confucius said “a prince should employ his minister
according to the rules of propriety; ministers should serve their prince with loyalty”17
“Without an acquaintance with the rules of propriety, it is impossible for the
character to be established.”18
Hence, it follows that one should practice and follow propriety for the
betterment of the individual and the community.
Wisdom — 智 (Zhi) is the characteristic that entails having knowledge, experience,
and good judgment in any given situation. A person is considered intelligent and has wisdom
when he can make a sound judgment based on a priori and learning experiences. In
the Analects, on the one hand, wisdom is equated to the ability to appraise people and
situations rightly. “Wisdom allows a gentleman to discern crooked and straight behavior in
others (12.22)” Confucius thoroughly explicates the value of the virtue of wisdom as
“knowing others”. And knowledge is the primary criterion for properly “selecting” others.
However, it is also about judging the situations correctly. The person who asks a question is a
fool for a minute, the person who does not ask is a fool for life.” 19 It implies, therefore, that
asking questions is one thing that can be considered and valued as wisdom.
Confucius’ Concept of Filial Piety as Self-love that Extends to All Levels of

Society
17
(Analects, 3:19).
18
(Analects, bk. xx., c. iii., v. 3.)
19
Stephen Brett, Language Literacy Numeracy, https://lucancc.ie/2018/09/he-who-asks-a-question-is-
a-fool-for-five-minutes-he-who-does-not-ask-a-question-remains-a-fool-forever-chinese-proverb/ Accessed on
November 24, 2022.
Confucius was not interested in individual salvation or individual rights. What he
cared about most was the collective well-being of society. He promoted virtues such as
courtesy, selflessness, obedience, respect, diligence, communal obligation, working for the
common good, social harmony, and empathy. The code of behavior he described was based
on a system of harmonious, subordinate relationships based on the notions of filial piety, a
well-ordered family, a well-ordered state, and a well-ordered world.20
Confucians stress that a person's worth is determined by public actions. The concept
of li defines a set of social relationships and clearly describes how people are supposed to
behave toward one another. Fealty in Confucian terms takes five forms: 1) subject to ruler,
2) son to father, 3) younger brother to older brother, 4) wife to husband (woman to man),
and 5) younger person to older person. Under the concept of the li, the dominant person
receives respect and obedience from the subordinate person but is by no means a dictator.
He is supposed to reciprocate with love, goodwill, support, and affection towards the
subordinate person.
The Confucian code of subordinate relationships also extended to professions, with
scholars at the top; peasant farmers in the middle; and artisans and merchants at the bottom.
Confucian scholars grew their fingernails long to show they didn't do physical labor. Under
Confucian leadership, crimes were often dealt with by ostracism and humiliation rather than
physical punishment.
20
Confucianism, Family, Society, Filial Piety and Relationships.
https://factsanddetails.com/china/cat3/sub9/entry-5561.html/ Accessed on November 24, 2022.
Confucius’ Concept of Filial Piety as the Acquisition of Self-Autonomy and Self-

Independence
Filial piety (FP) was formerly a Confucian concept that specifies how children
should treat their elders. In recent years, some psychologists have postulated that there
are considerable overlaps between Chinese FP and notions found in other cultures.
They have redefined FP as a contextual-sized personality emphasizing the
psychological schema of parent-child interaction so that it fits universal cultural
contexts. Based on this theory construction, this study aimed to examine the effects of
reciprocal FP and authoritarian FP on life satisfaction and the mediating roles of
individuals‐ having autonomy and relating autonomy therein. To do so, we recruited
and surveyed 360 high school students in China.
Subsequently, a mediation model based on the Dual Filial Piety Model and
previous studies was tested. Results demonstrate that reciprocal FP predicted life
satisfaction positively and that both individuating autonomy and relating autonomy
played significant medical‐ ing roles in the relationship between reciprocal FP and life
satisfaction. Moreover, authoritarian FP had a negative indirect effect on satisfaction
through the mediating role of individuating autonomy, while authoritarian FP had a
positive indirect influence on satisfaction through the mediating role of relating
autonomy. The theoretical and practical implications of these findings are discussed.21
Filipino Concept of Family

21
Relations Between Dual Filial Piety and Life Satisfaction: The Mediating Roles of Individuating
Autonomy and Relating Autonomy https://www.frontiersin.org/articles/10.3389/fpsyg.2019.02549/full
Family is considered to be the foundation of social life for most Filipinos. 22 With that,
Filipinos are fond to call their relatives or non-relatives by familial terms such
as ‘tita’ (aunt), ‘tito’ (uncle), ‘lola’ (grandmother), and ‘lolo’ (grandfather). Many, if not all,
Filipinos hold the belief that each family member has several duties and responsibilities to
take accountable. This can be seen using observing one’s duties and responsibilities is
important to correctly respect others and to ensure harmony among family members. Family
members must show respect to their elders at all times. However, in terms of expressing
opinions, younger family members and children are considered to be secondary to their
superiors.23
At times, Filipino society is tagged as patriarchal.24 This is in part due
to machismo attitudes and the masculine standards of many Filipino men. On the contrary,
the Philippines is closer to exhibiting a matriarchal society. The female influence is
significant throughout the country, with many women holding senior roles throughout the
business and the government. In the household structure, it is often a matriarch in charge.
Generally, the head of the household is usually the oldest female, often the
grandmother (lola).25 After all, the Filipino family is considered a highly valuable social
institution in the Philippines.26
Defining Filipino Family
22
Chara Scroope, Family https://culturalatlas.sbs.com.au/filipino-culture/filipino-culture-family
23
Ibid.
24
Ibid.
25
Ibid.
26
Larissa Gata, Philippines, Families in,
https://onlinelibrary.wiley.com/doi/epdf/10.1002/9781119085621.wbefs251 November 25, 2022.
The perspective of the State
The Family Code of the Philippines recognizes a family constituted through the union
of a man and a woman. It classifies family relations as those between a husband and a wife,
between parents and their children, and among full or half-blood siblings. 27 Family is
considered the “foundation of the nation” and the basic unit of society, it is the state’s
responsibility to protect its welfare.28 Family is a principal value in Filipino culture.
Sociological Perspective
Human existence is a co-inhabit with and for others. That is to say, interconnected,
interpersonal, and relational by nature. The sociality and relationality at the heart of
interpersonal relationships are always inclined in conversing and referring to each other as
brother or sister is common in the Filipino community, manifesting a lot about Filipino
cultural values.29 Filipino families, as depicted by Mendez and Jocano (1974), esteem blood
and marriage connections.30 They likewise called attention to the fact that natural ties are
essential and stretch out even up to inaccessible relatives. Additionally, it can be noticed that
a Filipino family is a respectively developed connection framework that exceptionally values
correspondence.
At the point when individuals from the family are isolated, individuals attempt to keep
the ties alive. Go in like manner portrayed the various leveled structure of specialists in the
27
Chara Scroope, Family, https://culturalatlas.sbs.com.au/filipino-culture/filipino-culture-family
28
Patty Passion, Modern Filipino families: How does the state protect them?
https://www.rappler.com/newsbreak/in-depth/183683-modern-filipino-families-state-protection-welfare/
November 25, 2022.
29
Crystal Sipin, The “Family” in Filipino, https://www.chopsticksalley.com/post/the-family-in-
filipino Accessed on November 25, 2022.
30
Ibid.
family by which acquiescence, nurturance of each other, and shirking of contention are
underscored, consequently, adding to the solidarity and cohesiveness of the Filipino family.
Miralax (1997), then again, detailed that even though modernization has influenced
Philippine society, Filipino families, by and large, remained nearly sew and customary. Solid
connections kept on existing notwithstanding when relatives lived separated from each
other.31
Extended Family
An extended family can also be called a complex family, joint family, or multi-
generational family. In most cultures, the "core" of the family is the nuclear family, the
parents, and their children, while additional relatives are considered "extended." This type of
family unit has multiple relatives or close friends other than just the parents and their children
living in the same household or keeping close ties and taking on responsibilities for that
household. The key characteristic of the extended family is that multiple adults in the family
are not parents of the children, though they may also have parent-like family roles and share
in the responsibilities for providing for the whole family, either by contributing financially or
in other ways.32
Blended families
31
Juvy Jabian, Definition and Concept of Filipino Family: Sociological Perspective,
https://steemit.com/family/@juvyjabian/definition-and-concept-of-filipino-family-sociological-perspective
Accessed on November 25, 2022
32
Michele Meleen, Definition of Extended Families: Meanings and Roles,
https://family.lovetoknow.com/about-family-values/definition-extended-families)
Blended families are formed when a parent remarries, and the new spouse has his or
her children from another marriage or relationship. 33 These families are typically composed
of the couple and their kids from their previous marriages or relationships, and their children
of the union.
Characteristics of the Filipino Family

The concept of the Filipino family is always linked to some characteristics. Without it, it
is impossible to call such. Hence, the following are considered the necessity and primacy of
seeing a Filipino.
Debt of Gratitude
Utang na loob is a valued cultural trait of Filipinos that may mean a debt of gratitude
and reciprocity.34 We keep to heart the good deeds we receive from someone, especially
when we need help. It is as if we say we are indebted to that person for life. A debt of
goodwill (utang na loob in Filipino) is incurred when a person becomes the beneficiary of
significant assistance or favor given by another. 35 This trait shows a sense of duty and
responsibility. Filipinos know how to repay other people. When someone helped us, we
return the favors with goodness.
Respect
33
Patty Passion, Modern Filipino families: How does the state protect them?
https://www.rappler.com/newsbreak/in-depth/183683-modern-filipino-families-state-protection-welfare/)
34
Jeff Menguin, Utang Na Loob: Filipino’s Sense of Gratitude & Generosity,
https://jefmenguin.com/utang-na-loob/
35
Leonardo D. de Castro, Debts of Good Will and Interpersonal Justice,
https://www.bu.edu/wcp/Papers/Asia/AsiaDeCa.htm
Respect is a very important part of Filipino culture. It means to see again or to take a
second look. Respect is manifested to elders, parents, grandparents, older siblings, relatives,
friends, and teachers. Some are a few examples of respect, such as: addressing elders with
“po” at the end of sentences, answering, “opo” to reply “yes” respectfully, calling your older
sister, “ate” or your older brother, “kuya’’, listening respectfully to your parents and
teachers, and using “mano po” to request for blessings from your elder relatives. Respect for
one’s elders is traditional in the Philippines. The idea that caring for older people is the
responsibility of their children is rooted as firmly in Filipino society as it is elsewhere in
Southeast Asia.36
God-fearing
Though Filipinos belong to different religious groups, they all have God (Supreme being)
at their center. Filipino families sometimes go to church or pray together with their families.37
Helping Others
Filipinos get along with different kinds of people. They can easily adjust to any situation
and are flexible. This trait fosters cooperation and good and helpful deeds. When their
neighbors are in trouble, they will help them in whatever they can. They also do not let their
family members go through hard times alone, instead, they help each other.38
36
Kashiwagi Shiho, Filipino Hospitality and Respect for the Aged,
https://www.nippon.com/en/features/c02810/
37
Jane Ella Pan Goyala, Traditional Filipino Family Values that make us Distinct among Others,
https://medium.com/@janeellapangoyala/traditional-filipino-family-values-that-make-us-distinct-among-others-
7a439fdfd28a
38
Jane Ella Pan Goyala, Traditional Filipino Family Values that make us Distinct among Others,
https://medium.com/@janeellapangoyala/traditional-filipino-family-values-that-make-us-distinct-among-others-
7a439fdfd28a
Hospitality
One of the most popular qualities Filipinos have is that they are very hospitable. When there
are visitors at home, they will do a lot of preparations for good entertainment and
accommodation so that they will feel at home and enjoy the stay. When there is an occasion
at home, there is a lot of food and you can expect to have take-outs (pabalot) after. 39
Hospitality is the act of being generous and friendly in welcoming and treating guests and
visitors. Hospitality is not only innate among ordinary individuals but also in the country as a
whole.40 Hospitality seems to be a Filipino identity. 41 A well-recognized Philippine historian,
Teodoro A. Agoncillo, mentioned in his book, History of the Filipino People, that hospitality
and most Filipino traits were acquired from the Malayan traditions. 42 Filipino hospitality
knows no bounds whether you’re a foreigner or a fellow Filipino and being sensitive to the
needs of a house guest knows no socio-economic status. 43
Love and Happiness
In a Filipino family, parents usually cook for their children, that's one of the ways how
they show their love. Also, through good and bad times, Filipinos always find a way to smile
39
Ibid.
40
Amelita Apalling, The unforgotten Filipino values in the 20th century,
https://baguioheraldexpressonline.com/the-unforgotten-filipino-values-in-the-20th-century/
41
Juvy Jabian , Hospitality Had Given Filipinos Its Value,
https://steemit.com/philippines/@juvyjabian/hospitality-had-given-filipinos-its-value
42
SAMLY, Filipino Hospitality, A Look Back to Its Origin https://asiancustoms.eu/filipino-
hospitality-a-look-back-to-its-origin/
43
SAMLY, Filipino Hospitality, A Look Back to Its Origin https://asiancustoms.eu/filipino-
hospitality-a-look-back-to-its-origin/
and be happy. Whatever the problem is, they are always reminded that their concept of family
is always there to love and support them no matter what.
Appropriating Confucius’ Concept of Filial Piety to the Filipino Concept of Family

Similarities and Differences between Confucius’ Concept of Filial Piety and the Filipino
Concept of Family
The virtue of Xiao is also known as filial piety. Family consideration was paramount to
Confucius. It refers to the virtue of being faithful to one's family through absolute respect. In
the family, the child learns to respect, love, and consider others. This is first reflected in the
relationship between the child and his parents. Even with the death of one’s parents, the child
is expected to realize the aims and desires of his parents. This would also include offering
sacrifices in memory of the departed parents. Xiao is also the giving of respect and reverence
to one's family. It means making all efforts in preserving the good name of one's family and
not being a source of shame to them. It is to honor one's ancestors and parents in every
possible way by obeying them, bringing honor to their name, and making them known and
respected by their conduct of life.
Like the Confucian concept of filial piety, the Filipino family maintains its uniqueness
as that which values every member of the family. It is also evident that the Filipino family
gives prominence to “mabuting asal” or the expressive core value that takes the form of
proper behavior (good manners and right conduct). “Mabuting asal”, is part of Filipino’s
process of growing up and thus becomes intrinsic in Filipino personalities. From the moment
we develop our consciousness in our childhood, we are socialized into thinking, behaving,
and believing the way we are taught to do so. Therefore, asal “lies deep within our
subconscious and embodies the very essence of our character as Filipinos” 44. With asal, we
develop desirable values and traits and become understanding, tolerant, respectful,
responsible, kind, helpful, cooperative, and compassionate. To have asal means being good,
seeing good, and doing good. A good Filipino embodies good behavior (asal). The
“Mabuting asal” gives rise to “kagandahang loob” which is a disposition that inclines the
person to wish well for others and to seek to do them good. Looking at these values, we can
see similarities and differences in the Confucian concept of filial piety.
The love that Filipinos give to their family can also be related to the Confucian virtue
of Xiao or filial piety. Both families maintain strong family ties that tend to extend even until
the children are already married. They both value faith, respect, and love for one another as
shown in the relationship between the children and parents and other members of the family.
Here, the concept of hierarchy can also be seen as manifested in both contexts. Filipinos are
happy families. This is akin to Confucius’ description of a family that is governed by
principles of love, reciprocity, and differential functions. Hence, the Confucian virtue of Xiao
is somehow present in Filipino families which revolve around hierarchy, obligation, and
obedience.
Advantages and Disadvantages of Confucius’ Concept of Filial Piety and Filipino

Concept of Family
44
Jocano F. Landa, Filipino Value System: A Cultural Definition, (Diliman, Quezon City, Philippines:
Punlad Research House, 1997) http://catalog.hathitrust.org/api/volumes/oclc/40687236.html .
Filial piety and the Filipino Concept of the family seem to be an advantage for the family-
oriented culture because commitment and loyalty are qualities that help families survive.
Individuals that can find strength and trust within their families are often resilient in adverse
circumstances. When parents instill in their children the aspects of these concepts of filial
piety and the Filipino concept of family, they are showing them to be respectful while giving
them opportunities to succeed. Once the children reach adulthood, they will return the favor
to their parents by taking care of them as they age. Cultures that practice these concepts often
demonstrate cultural continuity because of the strong cycle of concern for the well-being of
family members. Family solidarity is a source of strength for these families.
However, some disadvantages of applying these concepts have to do with the
generational conflicts associated with the differences in attitudes and values between older
and younger generations. Culture and society are always changing and older generations
often express more support for traditional values than do younger family members. It is a
challenge to foster traditional values within a broader and changing society that has child-
rearing practices inconsistent with these concepts. However, another disadvantage that
deserves attention is the concept of individual freedom.
The idea of filial piety does not share this respect because it does not respect individual
freedom. It is biased in favor of a certain group — the parents — for no convincing reasons.
It confuses respect with appreciation. It is unfair, and by culturally cementing this unfairness
it becomes immoral. Young people confined by these concepts are not granted the freedom to
live their own lives. They are told to live the lives of their parents — as if all parents were
angel-like beings, flawless and cosmopolitan, considerate and all-knowing, pure and
innocent. The worst scenario is that parents, especially fathers, misuse their children in the
name of these concepts in the most selfish way by victimizing and morally devaluing critical
voices against the injustices they had to endure.
Appropriating the Understanding of Liberation and Independency in Confucius’

Concept of Filial Piety to the Filipino Concept of Family
As the world advances, systems of beliefs are continuously being challenged as to
their essence and relevance to modernity. Such is the Confucian concept of filial piety which
is being changed by times, political reform, marketization, and changes in people’s values.
Filial piety’s emotionality which has reacquired recognition and obedience to authority is no
longer the concept’s main focus (Bedford and Yeh, 2019). As global cultures continue to
blend, the concept of FP has continued to shift. Bedford and Yeh (2019) redefined FP as a
contextualized personality emphasizing the psychological schema of parent-child interaction,
which has a universal function across cultures. Filial Piety is no longer a purely Chinese
notion based on traditional Confucianism, but a psychological concept that focuses on
intergenerational relations and applies to all cultural contexts.
In traditional Chinese society, filial piety has played a unique and positive role in the
maintenance of family harmony and social stability. However, in the modern world, the
effects of filial piety on the individual’s psychological development have been disputed by
scholars. Some research has indicated that filial piety plays a positive role in the personal
growth of children and parent-child relationships (Cheung et al., 1994), while others have
indicated that FP suppresses self-expression and reduces children’s cognitive complexity
(Ho, 1996). To resolve these inconsistent results, Yeh and Bedford (2003) proposed the Dual
Filial Piety Model (DFPM). In this model, they differentiated two factors of FP: reciprocal FP
and authoritarian FP. Reciprocal FP focuses on love, gratitude, care, and emotional intimacy
expressed by children toward their parents, which resembles the general definition of
“gratitude toward parents.” By contrast, authoritarian FP accentuates respect and obedience
from children. Previous studies have strongly indicated positive effects of reciprocal FP on
individuals’ life satisfaction (e.g., Chen et al., 2016; Sun et al., 2016), but the influence of
authoritarian FP on life satisfaction is still disputed (e.g., Leung et al., 2010; Yan and Chen,
2018).
Therefore, this study examined the influences of both reciprocal FP and authoritarian
FP on life satisfaction. There have been fewer studies conducted on the mechanisms
underlying the relationship between FP and life satisfaction. Therefore, this study aimed to
expand previous literature by investigating the roles of individuating autonomy and relating
autonomy in the relationships between two kinds of FP and life satisfaction
Particularly if the parents were autonomy-supportive, filial piety flourished since children
believed that their parents wanted them to pursue their dreams
This indicates that in‐ individuals with high reciprocal FP may experience more
parental care and therefore be more in‐ clined to reflect profoundly and decide independently,
which promotes individuating autonomy (Yeh, 2014). The results indicated that intimate
affection from reciprocal FP could indeed offer a firm basis for the development of autonomy
(Yeh, 2014), which in turn significantly affects life satisfaction.
Simultaneously, au‐ authoritarian FP may suppress children’s thoughts and
personalities (Chen, 2014), which may under‐ mine children’s individuating autonomy, and,
in turn, lower children’s life satisfaction. FP, autonomy, and well-being in other cultural
contexts to explore potential differences across cultures.
Conclusion
The concept of Filial piety is an important idea in Filipino culture. There are some
similarities can be seen between filial piety about the Filipino concept of family. Indubitably,
the concept of filial piety as well as its virtues is tangible or visible to the characteristics of
the Filipino family. Both concepts are driving its point to the strong idea of the family hood,
where children are expected to give in return and to pay back to their parents by showing
virtues and other necessary values that a child must be.
References:
Primary Sources:
Confucius, The Analects: Sayings of Confucius. Trans. D. C. Lau
Secondary Sources:
Philip Ivanhoe and Bryan Van Norden, Readings in Classical Chinese Philosophy.
USA: Hackett Publishing Company, Inc., 2005
Tamerlane Lana, Ana Ma. Ocampo, Thelma Santos and Mary Joyce Laig. Marriage
and Family: A Life of Love and Commitment. Manila: UST Publishing House, 2004.
Maria Caridad Huelar Tarroja, Revisiting the Definition and Concept of Filipino
Family: A Psychological Perspective,
https://www.researchgate.net/publication/273204589_Revisiting_the_Definition_and_Conce
pt_of_Filipino_Family_A_Psychological_Perspective. Accessed October 15, 2022.
Online Sources:
Evelyn Wong Hsiu Lin, A Christian Interpretation of Confucian Filial Piety:
Ministering to the Youth of Taiwan, https://theologicalstudies.net/a-christian-interpretation-
of-confucian-filial-piety-ministering-to-the-youth-of-taiwan/. Accessed October 15, 2022.
Jane Ella Pan Goyala, Traditional Filipino Family Values that make us Distinct
among Others, https://medium.com/@janeellapangoyala/traditional-filipino-family-values-
that-make-us-distinct-among-others-7a439fdfd28a. Accessed October 15, 2022.
Aris Teon, Filial Piety in Chines Culture. https://china-journal.org/2016/03/14/filial-

piety-in-chinese-culture/. Accessed October 17, 2022.
Jonathan Tam, Filial Piety, and Academic Motivation: High-Achieving Students in an

International School in South Korea.
https://ijme-journal.org/index.php/ijme/article/view/1212. Accessed October 17, 2022.
Peizhen Sun, Xiaoyue Fan, Yudi Sun, Hongyan Jiang, and Lu Wang, Relations
Between Dual Filial Piety and Life Satisfaction: The Mediating Roles of Individuating
Autonomy and Relating Autonomy.
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6896836/. Accessed October 17, 2022.
Jing Zhou, Qingke Guo, and Ruru Xu Reciprocal Filial Piety Facilitate Academic

Success via Autonomy: Generalizing Findings in Chinese Society to a Global Context.
https://www.frontiersin.org/articles/10.3389/fpsyg.2020.00069/full. Accessed October 17,
2022.
Chester Morton, The Advantages and Disadvantages of an Extended Family System.

https://www.virtualkollage.com/2019/02/the-advantages-and-disadvantages-of-the-extended-
familysystem.html#:~:text=One%20benefit%20of%20this%20way,toward%20waywardness
%20is%20drastically%20reduced.&text=One%20of%20the%20disadvantages%20of,exhibit
%20lazy%20attitudes%20towards%20life. Accessed October 17, 2022.
Rajan Zed, Faith Forum: Is the concept of 'filial piety' still valid today?
https://www.rgj.com/story/life/2016/03/03/faith-forum-concept-filial-piety-still-valid-today/
81294620/ Accessed October 17, 2022.
Sheryl Takagi Silzer, The Importance of Filial Piety

https://www.chinasource.org/resource-library/blog-entries/the-importance-of-filial-piety/
Accessed October 17, 2022.

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ORDER OF AUGUSTINIAN RECOLLECTS

Province of St. Ezekiel Moreno

Appropriation of Confucius’ Concept of Filial Piety viz-a-viz Filipino Family

Bro. Roque James G. Sabas

where it encompasses the development of the potentialities of a person or an individual. As

more people who are related by blood, marriage, and—occasionally—adoption.3 Historically,

values, and have long-term commitments.

appropriates the Filipino Family concept.

understanding of liberation and dependency.

To facilitate the study of the researchers, it is inevitable to ask:

1. What is Confucius’ concept of Filial Piety?

2. What is the concept of the Filipino Family?

3. How can Confucius’ concept of filial piety be appropriated in understanding the

Concept of the Filipino Family?

present status quo.

Filial Piety in Filipino Families.

Confucius’ Concept of Filial Piety

Confucius’ Concept of Filial Piety as the Foundation of all Virtues

In Confucianism, it is understood that filial piety is an important virtue. From filial

highest level of filial piety.

When he applies compassion to his subjects, he becomes a kind official.

Confucius’ Concept of Filial Piety as Continuous Acquisition of 5 Major Virtues

Confucius enumerated virtues such as:

1. Benevolence — 仁 (Ren) is a manifestation of kindness towards oneself and others

without expecting to get anything in return. In the mind of Confucius, equated

benevolence as “wishing to be established himself, seeks also to establish others; wishing to

in rightfurightfullyrticular circumstances. It consists of a moral disposition to do good, and

from committing these wrongs again.14

Trustworthiness — 信 (Xin) In the Analects, Confucius said: “if one is trustworthy,

quicker. Confucius said “trustworthiness is superior to strength, ability to flatter, or

energy to spare, he should read widely to stay cultivated." 16

Propriety — 理 (Li) means politeness or the quality of conforming to conventionally

accepted standards of behavior or morals. The teachings of propriety promoted ideals such

“Without an acquaintance with the rules of propriety, it is impossible for the

betterment of the individual and the community.

Wisdom — 智 (Zhi) is the characteristic that entails having knowledge, experience,

Confucius’ Concept of Filial Piety as Self-love that Extends to All Levels of

Confucius was not interested in individual salvation or individual rights. What he

on a system of harmonious, subordinate relationships based on the notions of filial piety, a

well-ordered family, a well-ordered state, and a well-ordered world.20

The Confucian code of subordinate relationships also extended to professions, with

Confucius’ Concept of Filial Piety as the Acquisition of Self-Autonomy and Self-

They have redefined FP as a contextual-sized personality emphasizing the

psychological schema of parent-child interaction so that it fits universal cultural

reciprocal FP and authoritarian FP on life satisfaction and the mediating roles of

individuals‐ having autonomy and relating autonomy therein. To do so, we recruited

and surveyed 360 high school students in China.

satisfaction. Moreover, authoritarian FP had a negative indirect effect on satisfaction

through the mediating role of individuating autonomy, while authoritarian FP had a

positive indirect influence on satisfaction through the mediating role of relating

Filipino Concept of Family

as ‘tita’ (aunt), ‘tito’ (uncle), ‘lola’ (grandmother), and ‘lolo’ (grandfather). Many, if not all,

important to correctly respect others and to ensure harmony among family members. Family

At times, Filipino society is tagged as patriarchal.24 This is in part due

the Philippines is closer to exhibiting a matriarchal society. The female influence is

institution in the Philippines.26

Defining Filipino Family

The perspective of the State

The Family Code of the Philippines recognizes a family constituted through the union

responsibility to protect its welfare.28 Family is a principal value in Filipino culture.

a Filipino family is a respectively developed connection framework that exceptionally values

Characteristics of the Filipino Family

return the favors with goodness.