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中华民族的孝文化在中国人的观念中根深蒂固,从殷商到清末的各种典籍中,可以看出“孝”的起源以及“孝”在每个时代的发展和使用情况。殷商时期,由于生儿育女,传宗接代这一繁衍的需要,中国人的生活中就有了“孝”的观念。出于对神灵和祖宗的敬畏,祭祀鬼神成了“孝”的一个重要组成部分。西周时期,“孝”的对象转移到了祭祀考妣尊祖敬宗,“孝”的内涵也扩大为能继前人之志。春秋战国时期,人们开始考虑善待活着的父母,“孝”又新增出善事父母、能够善事父母的人(孝顺的人)的义项。秦汉时期,“孝”扩大为一切善德的通称。隋唐五代,“孝”又多出了居丧的含义。总体来说,不同时代“孝”的内涵的演变,主要是由于义素的增减造成的。
The filial piety culture of the Chinese nation is deeply rooted in the Chinese concept. From the Shang dynasty to the late Qing dynasties, we can see the origin of “filial piety” and the development and use of “filial piety” in each era. During the Shang dynasty, the concept of “filial piety ” was found in the life of the Chinese due to the multiplication of children and children. Out of fear of the gods and ancestors, worshiping ghosts became an important part of “filial piety.” During the Western Zhou Dynasty, the object of “filial piety ” was transferred to the sacrificial offering test Zun Zu Jingzong, “filial piety ” connotation also expanded to be able to follow the spirit of predecessors. During the Spring and Autumn Period and the Warring States Period, people began to think about being kind to their living parents, and “filial piety” added a new item of good parents and good parents (filial piety). During the Qin and Han dynasties, “filial piety” was expanded to be the general term for all good deeds. Sui, Tang and Five Dynasties, “filial piety” and more out of mourning meaning. In general, the evolution of the connotation of “filial piety” in different epochs is mainly due to the increase or decrease of the meaning elements.