摘要
在中国文化中,"孝"不仅具有社会性的道德伦常规范的意义,而且还有着更为深刻的文化内涵。"孝"的根本精神是"报本反始",即一种受恩思报、得功思源的感恩戴德之情。它包括了三个具体的向度:为个体生命之本的祖先尽孝,为社会生命之本的圣贤尽孝,为类性生命之本的天地尽孝。它在根本精神上与儒家的终极关怀有着内在的一致性,构成了传统中国人安身立命的一种重要方式,以吾性自足的形态与基督教皈依于外在上帝的终极关怀形成鲜明的对比。因此,仅仅通过揭露"孝"作为社会性的道德伦常规范的弊病并不足以彻底否定"孝"。面对多元文化的冲击,如何在现代中国社会中在"安身立命"的层面发挥"孝"的积极作用,是应当进一步予以探讨的一个重要问题。
The essential spirit of ＂Hsiao＂ （filial piety） is to repay and return to the origin, which includes three specific dimensions, namely, ＂Hsiao＂ for the ancestor, for the sage and for the heaven. The essential spirit of ＂Hsiao＂ has inner consistence with Confucian ultimate concern, which constitute an important way of traditional Chinese settling down their life. Thus, we should not completely negate ＂Hsiao＂ simply by revealing its defects as socially moral principles, but to further explore the important problem that how to develop the positive effect of it for the ultimate concern of modern society.
出处
《学术月刊》
CSSCI
北大核心
2010年第4期29-36,共8页
Academic Monthly
基金
国家社科基金重大项目"中华民族共有精神家园建设研究"(批准号:07&ZD038)的阶段性成果
关键词
孝
安身立命
报本反始
吾性自足
＂Hsiao＂ （filial piety）, ultimate concern, self-sufficiency, repay and return to the origin
