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The article "Educational Philosophy and Educational Practice in Confucianism" delves into the central focus of pre-Qin Confucianism on human nature and its implications for educational philosophy. Confucius emphasized the innate similarity of human nature while highlighting the impact of postnatal factors on individual differences. The ethical teachings of Confucianism, particularly on benevolence, emphasize love for others as a fundamental virtue. Mencius further developed the concept of innate goodness in human nature, advocating for the nurturing of individuals' virtuous nature. Confucius's emphasis on rituals aimed at regulating behavior to maintain social order and harmony, with a focus on moral guidance rather than punishment. Xunzi, on the other hand, addressed the inherent evil within human nature and advocated for deliberate intervention through education to transform evil into goodness. [Extracted from the article]

Samguk yusa 三國遺事 (Memorabilia of the Three Kingdoms), compiled by Iryŏn 一然 (1206–1289), a prominent Buddhist monk in Koryŏ, stands as one of Korea's most valued historical classics. This classic weaves together a collection of captivating and unconventional narratives—marked by their peculiarity, miracles, and wonder—diverging from the usual societal norms. Unlike traditional historical chronicles such as Samguk sagi 三國史記 (Histories of the Three Kingdoms), Samguk yusa presents a diverse mosaic woven with historical anecdotes, legends, and folklore, especially emphasizing connections to Buddhism. The tales of miraculous events hold historical significance, serving as reflective mirrors that not only shaped the beliefs of pre-modern Korean Buddhists but also influenced the wider population of that era in Korea. This paper delves into the cultural significance and societal roles of miracles and wonders within pre-modern Korean society, particularly through a thorough exploration of narratives and accounts within the Samguk yusa. Through these miraculous stories, the Samguk yusa not only validates the spiritual power of Buddhism but also redefines concepts like filial piety and national protection by integrating them into the Buddhist framework. This ensured Buddhism's enduring significance in Silla society and reinforced the importance of the supernatural as an integral part of a holistic view of history and culture. [ABSTRACT FROM AUTHOR]

Filial piety in traditional Chinese culture is an essential variable in explaining intergenerational interaction. However, previous studies have not clarified whether older adults' filial responsibility expectations matched children's filial support and the effects of the filial discrepancy on their life satisfaction and loneliness. The latent profile analysis showed that older adults were divided into two groups: (1) high expectations and support, and (2) low expectations and support. The results showed that compared with older adults with low expectations and low support, those with high expectations and high support reported higher life satisfaction and lower loneliness. Additionally, social support played a moderating role in the effect of the groups of older adults on life satisfaction and loneliness. Our conclusion shows that filial support is an essential factor influencing older adult life satisfaction and loneliness, and social support is an effective supplement to filial support. [ABSTRACT FROM AUTHOR]

Objective To study the relationship between the education of offspring and the developmental trajectory of cognitive function in the rural elderly, and to explore the mediating effect of intergenerational support. Methods Based on seven waves of a special longitudinal survey spanning 18 years, a group-based trajectory model was used to identify the heterogeneous developmental trends of cognitive function in the rural elderly population. An unordered polytomous logistic regression was employed to study the association between offspring's education and the developmental trajectory cognitive function among the rural elderly. The KHB method was utilized to analyze the mediating effect of intergenerational support. Results A total of 1 342 elderly individuals, aged 60 to 100 years and having participated in at least two survey waves, were included. Three cognitive function trajectory groups were identified: the low decline group (19.75%), the moderate decline group (44.41%), and the high stability group (35.84%). Compared with subjects in the low decline group, those with higher levels of offspring education were more likely to belong to the moderate decline or high stability groups. Intergenerational support played a significant mediating role in this relationship, exhibiting a characteristic of need dependency. Furthermore, intergenerational economic support contributed the most to the mediating effect in each trajectory group, and robustness checks yielded similar results. Conclusion There is heterogeneity in the trajectories of cognitive function among the rural elderly. The educational achievements of offspring are an intrinsic driving force for the positive development of cognitive function in this demographic. At the same time, under the continuous impact of modern ideas and cultural waves, the traditional "filial piety culture" in rural areas of China remains deeply rooted. [ABSTRACT FROM AUTHOR]

Purpose: Based on traditional Chinese filial piety, this article examines the impacts and mechanisms of the two-dimensional filial piety concept "Qinqin – Zunzun" on gender wages in China via China Family Panel Studies (CFPS) conducted in 2014 and 2018. Design/methodology/approach: This article construct regression models to examine the relationship between filial piety concepts and wages. Also, it uses unconditional quantile regression and decomposition to explore the impact of filial piety concepts on the wage gap. Findings: It is found that: (1) The effects of two-dimensional filial piety are heterogeneous in terms of gender. Specifically, authoritarian filial piety significantly suppresses individual wages and has a stronger suppressive effect on women's wages, whereas affinity filial piety significantly enhances individual wages without gender heterogeneity; (2) Parents' time support in the intergenerational exchange model is a crucial mechanism by which filial piety affects wages, exhibiting significant gender heterogeneity; (3) Regarding wage distribution, authoritarian filial piety mainly widens the gender income gap in the low and middle income-groups, while affinity filial piety narrows the gender wage gap by "raising the floor", with its converging effect being most significant in the middle and high-income groups. This article deepens the understanding of the gender wage gap and intergenerational income mobility, providing policy references for better utilizing the social governance function of culture. Originality/value: The article deepens the understanding and mechanisms of the gender wage gap and inter-generational income mobility, providing policy reference for better utilizing the social governance function of culture. [ABSTRACT FROM AUTHOR]

Abstract Background With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents’ primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being.

Background: Forecasting the intensity, source, and cost of informal care for older adults in China is essential to establish and enhance policy support systems for informal care within the context of East Asian traditional culture that emphasizes filial piety. This study aims to analyze the current situation and influencing factors for the informal care needs and predict the trends of informal care needs for older adults in China from 2020 to 2040. Methods: Using the CHARLS database from 2015 to 2018, this study first combined a two-part model and a multinomial logit to analyze the influencing factors for the informal care needs of urban-rural older adults in China. Secondly, a multi-state Markov model was constructed to forecast the number of urban-rural older populations in each health state from 2020 to 2040. Finally, based on a microsimulation model, this study predicted the trends of informal care intensity, source, and cost for older adults in urban and rural areas from 2020 to 2040. Results: In 2040, the size of the disabled older population in China will expand further. In rural areas, the total number of disabled people in 2040 (39.77 million) is 1.50 times higher than that in 2020; In urban areas, the total number of disabled people in 2040 (56.01 million) is 2.51 times higher than that in 2020. Compared with 2020, older adults population with mild, moderate and severe disability in 2040 would increase by 87.60%, 101.70%, and 115.08%, respectively. In 2040, the number of older adults receiving low-, medium-, and high-intensity care in China will be 38.60 million, 22.89 million, and 41.69 million, respectively, and older people will still rely on informal care provided by spouses and children (from spouses only: 39.26 million, from children only: 36.74 million, from spouses and children only: 16.79 million, other: 10.39 million). The total cost of informal care in 2040 will be 1,086.65 billion yuan, 2.22 times that of 2020 (490.31 billion yuan), which grows faster than the economic growth rate. Conclusion: From 2020 to 2040, the informal care needs of older people in rural areas will increase first and then decrease due to the demographic structure and rapid urbanization. In contrast, the informal care needs of older people in urban areas will continuously increase from 2020 to 2040, with the growth rate gradually slowing down. This study provides an evidence-based rationale for scientifically measuring the economic value of informal care and reasonably allocating care resources. [ABSTRACT FROM AUTHOR]

Background: With rapid urbanization, massive migration, and non-family–based eldercare involvement, Chinese concepts of eldercare responsibility and filial piety are shifting. We performed age-period-cohort (APC) analyses to assess the transition of old-age pension coverage, eldercare responsibility, and filial piety concepts and its urban-rural differences among Chinese adults using data from the China General Social Survey (2006–2017). Methods: Old-age pension coverage (yes/no) and primary eldercare responsibility (government/offspring/self/sharing) were investigated in 2010, 2012, 2013, 2015, and 2017. Filial piety was evaluated using customized questionnaires in 2006 and 2017. The APC effects were estimated using mixed effects and generalized additive models. Results: Among 66,182 eligible participants (mean age: 48.8 years, females: 51.7%) in the six waves, APC analyses indicated that old-age pension coverage increased with aging and over time. Across cohort groups, it grew as the cohort was younger in urban residents but decreased in rural residents. The concept of offspring-based (> 50%) and government/self/offspring-shared eldercare (> 30%) predominated. APC analyses revealed that the offspring-based concept declined with aging (OR = 0.81, 95% CI: 0.79–0.84), whereas the government-based (OR = 1.37, 95% CI: 1.33–1.41) and self-based (OR = 1.55, 95% CI: 1.47–1.63) concepts increased with aging. People born around the 1940s have a comparatively higher possibility to perceive that the primary eldercare responsibility should be undertaken by the government and elder parents. In contrast, people born in the younger cohort were more likely to perceive that adult children are responsible for their parents' primary eldercare. Filial piety score slightly increased with aging (β = 0.18, SD: 0.05) but decreased as the birth cohort was younger. In addition, rural participants were more likely to perceive offspring-based eldercare and maintain filial piety, and the related urban-rural difference was intensified by aging. Conclusions: The traditional concept that eldercare solely relies on offspring has changed to relying on multiple entities, including the government and self-reliance. Diluted filial piety in people born in the young cohort requires reinforcement. Moreover, future healthy aging policies need to focus more on urban-rural disparities to promote equity in social well-being. [ABSTRACT FROM AUTHOR]

This article explores how to combine Confucian principles of filial piety and benevolence with modern aging society governance through literature review and case studies, aiming to improve the elderly people’s quality of life and promote social harmony by integrating traditional values into modern policies. This article analyzes the challenges brought by aging to Chinese society and explores how to solve the social problems caused by aging through these traditional values. The results indicate that the Confucian ideals of filial piety and benevolence provide moral guidance and cultural foundation for respecting and caring for the elderly. The concept of filial piety emphasizes the respect and care of children towards their parents, while the idea of benevolence advocates for the care and support of the elderly throughout society. It is crucial to integrate these traditional values with modern national policies in building a civilized elderly society. By doing so, China can improve its elderly citizens’ quality of life and pave the way for a respectful and caring social framework.

Confucian thought provides guidance on social structure and political governance. It was introduced to Japan as early as the fourth century AD (Anno Domini) and has been deeply imprinted in Japan’s history and culture for thousands of years. This article takes I am a cat as a specific example to analyze the specific Confucian ideas reflected in Japanese relational language. I am a cat is a classic work by the famous modern Japanese satirist Soseki Natsume. From the specific reflection of I am a cat, Japanese relational language includes Confucian concepts of superiority and inferiority, loyalty and filial piety, harmony and gratitude, as well as the concepts of propriety, benevolence and righteousness. It also reflects that Confucian philosophy has penetrated into Japanese related language. In such research, Japanese learners can gain a more intuitive understanding of the impact of Confucianism on modern Japanese relational language to improve the learning effectiveness. It also helps to develop the understanding of the influence of Confucian culture on Japan.

Grounded in the cultural context of Chinese filial piety, this study employs structural equation model to analyze survey data from elderly participants. It explores the effect and path of progeny–parents family travel on the elderly's sense of well-being and examines the mediating roles of generational interaction, optimistic emotion, and psychological resilience. The findings indicate that progeny–parents family travel positively influences the well-being of the elderly, with generational interaction, optimistic emotion, and psychological resilience serving as intermediary roles. Theoretically, this study enriches the localized perspective of family travel's psychological and behavioral impact on the elderly. It elucidates the spillover effects of family travel within the framework of filial piety culture, delineates the mechanisms by which family travel enhances elderly well-being, and offers theoretical insights for businesses to develop customized family travel products and services. [ABSTRACT FROM AUTHOR]

BACKGROUND Filial piety is one of the most important values in Vietnam, as it is in a number of East Asian countries. It is an expression of children's respect, gratitude, and care for their parents. While filial piety may bring joy to parents and is a personal duty for offspring, it can also be a pressure for children. Hence, in recent years, some studies have considered filial piety as two dimensions instead of one dimension. PARTICIPANTS AND PROCEDURE This study focused on clarifying the relationship between filial piety and perceived family happiness with 385 adult offspring who lived in Vietnam at the time of the study. The Dual Filial Piety Scale (DFPS) and the Interdependent Happiness Scale (IHS) were used. RESULTS The results showed that participants regularly engaged in aspects of filial piety and there was no contradiction between authoritarian filial piety (AFP) and reciprocal filial piety (RFP). Filial piety can predict family happiness at a fairly high level. CONCLUSIONS These results, besides showing the importance and value to the family, also give a multi-dimensional and comprehensive view of filial piety. At the social level, upholding the value of filial piety is the basis for building family happiness as well as making an important contribution to the implementation of social security in the family. [ABSTRACT FROM AUTHOR]

Background: Although numerous studies have used Chinese samples to examine the consequences of parental phubbing, these studies focused on children’s mental health and peer interaction. No research to date has directly explored the association between parental phubbing and child–parent interaction. Since parental phubbing is a way how parents interact with their children (parent–child), it might be associated with the way how children interact with their parents (child–parent), such as filial piety behavior, which prescribes how children behave toward their parents and remains one of the goals of parents in educating their children in modern Chinese society. Based on social exchange theory and social gender theory, this study investigated the impact of parental phubbing on filial piety behavior and tested its mediation of perceived parental rejection, its moderation of gender among children and adolescents. Methods: This study was conducted using a questionnaire method. A total of 753 students from Grade 4 to 9 (Mage = 12.28 years, SD = 1.81 years) was surveyed using the Parental Phubbing Scale, Perceived Parental Rejection Questionnaire, and the revised Dual Filial Piety Scale. Results: First, parental phubbing was negatively correlated with reciprocal filial piety (RFP) behavior, but not correlated with authoritarian filial piety (AFP) behavior. Second, perceived parental rejection played a mediating role between parental phubbing and RFP behavior. Third, this direct effect was moderated by gender, in that it was stronger for boys than for girls. Conclusion: These findings suggest that there are intergenerational costs of phubbing, such as reducing children and adolescents’ RFP behavior. The present study is the first to combine parent–child interaction in the digital media era (parental phubbing) with traditional Chinese child–parent interaction (RFP behavior), which expands the research topic on the influence of parental phubbing on children and adolescents’ psychological development. [ABSTRACT FROM AUTHOR]

Background: Filial piety, as a major traditional norm in Chinese culture and in Chinese families, affects the attitudes and behaviors of adult children toward their parents and impacts their end-of-life decision-making and the quality of death of their parents. Death literacy is a novel concept aimed at promoting palliative care in the context of public health. Aims: To understand attitudes and behaviors related to filial piety and to examine the role of death literacy in filial behaviors toward dying parents among residents in the Guangdong-Hong Kong-Macao Greater Bay Area of China. Methods: A cross-sectional online survey that employed the convenient and snowball sampling methods was adopted. Filial Piety Representations at Parents' End of Life Scale and Death Literacy Index were used. Results: This study identified a significant gap between the filial piety attitudes and behaviors of Chinese adult children. Gender, caregiving experience and death literacy were predictors of filial behaviors in an end-of-life context. Conclusion: Providing truth disclosure support, offering guidance to young adult children and caregivers of terminally ill fathers, and strengthening factual and community knowledge of death are necessary to enhance the reciprocal comfort of both adult children and dying parents in the context of Chinese filiality. [ABSTRACT FROM AUTHOR]

Disney’s live-action Mulan (2020) was adapted from the animated Disney film Mulan (1988) and has caused heated discussion after its release. The film successfully wins the Western market because it incorporates Western elements, such as the image of the Xianniang from the legendary story. However, Chinese audiences fail to fully accept the rewriting of traditional Chinese heroine in this live-action film because it partly subverts the content of Chinese legend. From the perspective of Said’s Orientalism, this paper discusses the interpretation of Chinese elements in the film, such as Phoenix, qi, and the traditional Chinese ethics of loyalty, courage, truth, and filial piety, intending to reveal the operation of cultural capital in the international cultural market of film and television in a more comprehensive way. This paper will further discuss that the canonization of Mulan sheds some enlightenment on how to introduce more Chinese literary works into the world as part of world literature. [ABSTRACT FROM AUTHOR]

Abstract Background The culturally sensitive nursing practice has not embedded filial piety as a cultural value and stance pertaining to caregiving among aging Chinese and Chinese-American (CCA) families in the United States, yet it is critical for healthy aging among CCAs. Purpose To understand filial piety when caring for aging CCAs and conceptualize an operational definition and framework. Methods A systematic search was conducted in CINAHL, PubMed, Scopus, and PsycINFO databases. Analysis of the concept of filial piety among CCAs used Walker and Avant’s methods. Twenty-six studies were selected in the final full-text analysis. Findings Synthesis of evidence identified four antecedents: (a) filial obligation as a ‘cultural gene’, (b) sense of altruism, (c) familial solidarity, and (d) societal expectation of ‘birth right’. Attributes included familial material and emotional support, obedience, pious reverence, and societal norms. Consequences were related to caregiver burden, psychological and physical well-being, quality of life, and health equity. Conclusion Filial piety is an intrinsic desire to support aging parents and an extrinsic desire to adhere to Chinese societal moral tenets. The proposed operational framework “Caregiving for aging CCAs in the United States” merits further study.

Abstract Background This study investigated the effects of authoritarian filial piety (AFP) and caregiver self-efficacy on the caregiving experience of adult children of physically impaired older adults. Socio-cultural stress and coping model was applied to test the influence of AFP on caregiver gains. Methods A total of 601 Chinese adult children caregivers and care-recipient dyads participated in this cross-sectional study in 2021. Four instruments were used to collect data: the 4-item Zarit Burden Interview, Positive Aspects of Caregiving Scale, Caregiver Task Inventory Scale, and Authoritarian Filial Piety Scale. All mediation and moderated mediation effects were estimated using SPSS 26.0. Results Caregiver self-efficacy was found to not only mediate but also help family caregivers convert their burden into positive gains. AFP moderates the association between caregiver burden and self-efficacy, as well as between caregiver burden and caregiver gains. Conclusions This study provides valuable insights into filial piety, elucidating AFP’s comprehensive impact on cognitive appraisals of caregiving. Culturally sensitive psychoeducational therapy, addressing AFP expectations and boosting caregiver self-efficacy, is recommended to enhance positive caregiving outcomes.

Abstract Background Nepal’s low fertility rate and increasing life expectancy have resulted in a burgeoning older population. For millennia, filial piety shaped family cohesion and helped Nepali older adults achieve positive outcomes, but recently, it has been eroding. Furthermore, there are not enough institutional support options or alternatives to family-based care to deal with the biosocial needs of older adults. This study explored the association between family support and self-rated health among Nepali older adults. Methods A community-based cross-sectional survey in eastern Nepal’s two districts, Sunsari and Morang, interviewed 847 older adults (≥ 60 years). The final analytical sample was 844. Participants were asked whether they received assistance with various aspects of daily life and activities of daily living from their families. Multivariable logistic regression examined the association between family support and self-rated health. Results Participants who received support with various aspects of daily life had 43% higher odds of good health, but after adjusting for control variables, the result only approached statistical significance (p = 0.087). Those who received family assistance with activities of daily living had nearly four times higher odds (OR: 3.93; 95% CI: 2.58 – 5.98) of reporting good health than participants who lacked this support. Conclusions Given the important role of family support in Nepali older adults’ health, government programs and policies should create a conducive environment to foster family-based care until more comprehensive policies for older adults’ care can be put into effect. The results of this study can also help shape the global aging environment by highlighting the need for family support in older care, particularly in low-income nations with declining traditional care systems and weak social security policies.

Filial piety is viewed as strong family support for older Chinese people, and strongly associated with depressive symptoms. It is unknown if there exists gender difference in the mediation effects of filial piety on the relationship between chronic obstructive pulmonary disease (manifested as lung function) and depression. We investigated whether filial piety mediates the association between lung function and depression in community-dwelling older men and women using the Healthy Aging Longitudinal Study in Taiwan (HALST). Community dwelling adults aged 65 and above were analyzed. Pulmonary function, depressive symptoms, and filial piety expectation (FPE) and receipt of filial piety (RFP) were collected. The interaction and mediation of filial piety between lung function and depression was analyzed. We found that in older men, forced expiratory volume in the first second (FEV1) was inversely correlated with depression (β = -0.1281, p = 0.004) with no mediation effect of FPE. In older women, FEV1 was negatively associated with FPE, but FPE did not increase the risk of depression (β = 0.0605, p = 0.12). In both older men and women, FEV1 was negatively associated with RFP, while RFP reduced the risk of depression (p< 0.001). In older women, the correlation between FEV1 was complete mediation of RFP. Results indicate that feelings of insufficient filial piety may increase the likelihood of depression, especially in elderly women with worse lung function. Although modest, the main mediation effect of filial piety was improvement of lung function in older subjects, which might decrease depression. [ABSTRACT FROM AUTHOR]

Background: This study investigated the effects of authoritarian filial piety (AFP) and caregiver self-efficacy on the caregiving experience of adult children of physically impaired older adults. Socio-cultural stress and coping model was applied to test the influence of AFP on caregiver gains. Methods: A total of 601 Chinese adult children caregivers and care-recipient dyads participated in this cross-sectional study in 2021. Four instruments were used to collect data: the 4-item Zarit Burden Interview, Positive Aspects of Caregiving Scale, Caregiver Task Inventory Scale, and Authoritarian Filial Piety Scale. All mediation and moderated mediation effects were estimated using SPSS 26.0. Results: Caregiver self-efficacy was found to not only mediate but also help family caregivers convert their burden into positive gains. AFP moderates the association between caregiver burden and self-efficacy, as well as between caregiver burden and caregiver gains. Conclusions: This study provides valuable insights into filial piety, elucidating AFP's comprehensive impact on cognitive appraisals of caregiving. Culturally sensitive psychoeducational therapy, addressing AFP expectations and boosting caregiver self-efficacy, is recommended to enhance positive caregiving outcomes. [ABSTRACT FROM AUTHOR]

Background: The culturally sensitive nursing practice has not embedded filial piety as a cultural value and stance pertaining to caregiving among aging Chinese and Chinese-American (CCA) families in the United States, yet it is critical for healthy aging among CCAs. Purpose: To understand filial piety when caring for aging CCAs and conceptualize an operational definition and framework. Methods: A systematic search was conducted in CINAHL, PubMed, Scopus, and PsycINFO databases. Analysis of the concept of filial piety among CCAs used Walker and Avant's methods. Twenty-six studies were selected in the final full-text analysis. Findings: Synthesis of evidence identified four antecedents: (a) filial obligation as a 'cultural gene', (b) sense of altruism, (c) familial solidarity, and (d) societal expectation of 'birth right'. Attributes included familial material and emotional support, obedience, pious reverence, and societal norms. Consequences were related to caregiver burden, psychological and physical well-being, quality of life, and health equity. Conclusion: Filial piety is an intrinsic desire to support aging parents and an extrinsic desire to adhere to Chinese societal moral tenets. The proposed operational framework "Caregiving for aging CCAs in the United States" merits further study. Highlights: • Filial piety attributes are aging-related material and physical support from family and society. • Filial piety is associated with burden on family caregivers, psychological and physical well-being, quality of life, and health equity. • Culturally-sensitive healthcare services for aging Chinese and Chinese American individuals and families in the U.S. are hindered by lack of awareness of filial piety's effect. • Operationalizing filial piety contributes to bridging the gap in nursing knowledge and understanding of the aging needs of Chinese and Chinese Americans in the U.S. [ABSTRACT FROM AUTHOR]

The article discusses Chinese funeral rituals and the challenge they pose for Christians in Singapore, emphasizing the importance of understanding filial piety in navigating cultural tensions. Topics include the cultural significance of ancestor worship, the dilemma faced by Chinese Christians, and the aim to reconcile traditional practices with Christian beliefs. Overall, it explores ways for Christians to express respect for their heritage while remaining true to their faith.

Background: Nepal's low fertility rate and increasing life expectancy have resulted in a burgeoning older population. For millennia, filial piety shaped family cohesion and helped Nepali older adults achieve positive outcomes, but recently, it has been eroding. Furthermore, there are not enough institutional support options or alternatives to family-based care to deal with the biosocial needs of older adults. This study explored the association between family support and self-rated health among Nepali older adults. Methods: A community-based cross-sectional survey in eastern Nepal's two districts, Sunsari and Morang, interviewed 847 older adults (≥ 60 years). The final analytical sample was 844. Participants were asked whether they received assistance with various aspects of daily life and activities of daily living from their families. Multivariable logistic regression examined the association between family support and self-rated health. Results: Participants who received support with various aspects of daily life had 43% higher odds of good health, but after adjusting for control variables, the result only approached statistical significance (p = 0.087). Those who received family assistance with activities of daily living had nearly four times higher odds (OR: 3.93; 95% CI: 2.58 – 5.98) of reporting good health than participants who lacked this support. Conclusions: Given the important role of family support in Nepali older adults' health, government programs and policies should create a conducive environment to foster family-based care until more comprehensive policies for older adults' care can be put into effect. The results of this study can also help shape the global aging environment by highlighting the need for family support in older care, particularly in low-income nations with declining traditional care systems and weak social security policies. [ABSTRACT FROM AUTHOR]

Through case studies of Chinese–African couples living together with Chinese parents, this paper examines conflict coordination within intergenerational relationships in the same living environment. Among intergenerational families living in China and Africa, intergenerational differences as well as family relationship issues are sometimes inevitable. In addition, different families employ varying methods in order to alleviate intergenerational tension and maintain harmony within the family. Through fieldwork, it was found that there are three types of intergenerational relations: regulation by an intermediary, formal democracy, and excessive participation. Although all three models attempt to balance intergenerational voices and decision-making power, the first two models are generally present in relatively stable family relationships, while the last model consists of relatively negative aspects that actually add fuel to the fire when family conflicts arise. Although young Chinese–African couples and elderly Chinese parents expect family relations to function well, the contradictions brought about by power imbalances not only hurt the parent–child relationship, but more importantly affect the intimate marriage relationship and the upbringing of the children. [ABSTRACT FROM AUTHOR]

Examining the early history of the Chinese translation of Buddhist scriptures, it is revealed that translators from the Eastern Han Dynasty to the Wei and Jin Dynasties, such as An Shigao, Lokakṣema, Kang Senghui and Dharmarakṣa, already paid much attention to and began translating Buddhist scriptures related to "filial piety". They even, during the translation process, altered the original meanings of some words to promote the sinicization of Buddhism or brought together the contents of several sutras to provide a more culturally attuned interpretation of the Buddhist idea of "filial piety and repayment of kindness", in accordance with Chinese culture. With their efforts, the Chinese gradually realized that Buddhism also preached filial ethics. Buddhists were not against the value of filial piety when embracing monastic life; instead, they could accumulate merits and dedicate them to their parents and relatives, rescuing them from samsara. This introduced a fresh perspective for traditional Confucian filial piety, and highlighted the importance of "filial piety" beyond the framework of "family and state as one." Confucianism and Buddhism were able to agree on the significance of filial piety, and Buddhism also affected and complemented the ethical cultivation of the Chinese medieval society. [ABSTRACT FROM AUTHOR]

Filial piety (bakti) merupakan sebuah konsep yang tidak asing dalam masyarakat di diaspora Tionghoa, termasuk di Indonesia yang masyarakatnya multikultural. Konsep ini menggambarkan dinamika relasi antara orang tua dan anak. Dinamika ini meliputi kepatuhan maupun afeksi yang memotivasi berbagai perilaku, salah satunya adalah merawat orang tua yang kian lanjut usia. Filial piety menjadi sesuatu yang penting untuk diteliti karena berkaitan dengan proses psikologis, baik pada anak maupun orang tua. Salah satu model konseptual yang sering digunakan dalam menjelaskan filial piety adalah Dual Filial Piety Model yang dioperasionalisasikan dalam Dual Filial Piety Scale (DFPS). Penelitian ini bertujuan untuk mengevaluasi kualitas psikometrik dari DFPS yang diterjemahkan ke dalam bahasa Indonesia melalui proses penerjemahan balik. Data didapatkan dari 202 partisipan yang direkrut dengan convenience sampling. Hasil analisis menunjukkan bahwa DFPS versi Bahasa Indonesia memiliki reliabilitas dan validitas yang baik. DFPS versi Bahasa Indonesia ditemukan sesuai dengan model teoretiknya. Instrumen ini dapat digunakan untuk penelitian selanjutnya dalam mengkaji konsep bakti pada masyarakat Indonesia.

Whether one opts to refer to it as filial piety, filial obedience, family reverence, and family feeling, or filiality, the concept of xiào 孝 has been widely studied throughout history. However, to this day, the religious dimension of xiào is far too often ignored. This article intends to demonstrate that beyond merely having a religious dimension to it, the very concept of xiào cannot be removed from the realm of Chinese popular religion. More specifically, this article constitutes an ethnographic examination of the beliefs and practices pertaining to xiào of undergraduate university students in Beijing. These beliefs and practices will be compared and contrasted with how xiào is regarded by the parents of these students. By demonstrating that xiào essentially constitutes a religious belief that has deep meaning and importance to all the interviewees of this study, this article adds to the growing corpus of scholarship that seeks to contrast the popular view that China is a deeply irreligious country. I will also assert that there is a notable generational difference in how xiào is conceived.

Background Filial piety is one of the most important values in Vietnam, as it is in a number of East Asian countries. It is an expression of children’s respect, gratitude, and care for their parents. While filial piety may bring joy to parents and is a personal duty for offspring, it can also be a pressure for children. Hence, in recent years, some studies have considered filial piety as two di-mensions instead of one dimension. Participants and procedure This study focused on clarifying the relationship between filial piety and perceived family happiness with 385 adult off-spring who lived in Vietnam at the time of the study. The Dual Filial Piety Scale (DFPS) and the Interdependent Happiness Scale (IHS) were used. Results The results showed that participants regularly engaged in aspects of filial piety and there was no contradiction between authoritarian filial piety (AFP) and reciprocal filial piety (RFP). Filial piety can predict family happiness at a fairly high level. Conclusions These results, besides showing the importance and value to the family, also give a multi-dimensional and comprehensive view of filial piety. At the social level, upholding the value of filial piety is the basis for building family happiness as well as making an important contribution to the implementation of social security in the family.

Abstract China's rapid population aging and remarkable family‐level changes have raised concerns about the weakening of its family‐based elderly care. The last decade indeed has seen a clear departure from multigenerational living to alternative living arrangements such as living with spouse only and solo living. However, ample evidence suggests that Chinese families have demonstrated considerable resilience amidst profound sociodemographic changes. This review article highlights the importance of government–society cooperation in meeting the social challenges of population aging. A key factor is the persistient filial piety norms, which enable children living far or close, migrant or nonmigrant, to rearrange financial, instrumental, and emotional support to aging parents. Equally important is the step‐in of the government to share elderly care responsibilities, provide support through deepening pension and healthcare reforms, and implement the active and healthy aging agenda. How the two factors play out over the next decade and beyond will have profound implications on the living arrangement, intergenerational support, and wellbeing of older adults in China.

The coupled growth of population aging and international migration warrants attention on the methods and solutions available to adult children living overseas to provide distance caregiving for their aging parents. Despite living apart from their parents, the transnational informal care literature has indicated that first-generation immigrants remain committed to carry out their filial caregiving obligations in extensive and creative ways. With functions to remotely access health information enabled by emergency, wearable, motion, and video sensors, remote monitoring technologies (RMTs) may thus also allow these international migrants to be alerted in sudden changes and remain informed of their parent's state of health. As technological solutions for caregiving, RMTs could allow independent living for older persons while any unusual deviations from normal health patterns are detected and appropriately supported. With a vignette of a distance care arrangement, we engage with concepts such as filial piety, in-absentia caregiving distress, and the social exchange theory, as well as the upholding of shifting cultural ideals to illustrate the complex dynamic of the satisfaction and quality of the informal caregiving relationship. This paper extends the traditional ethical issues in technology-aided caregiving, such as autonomy, privacy, and justice, to be considered within the context of distance care. We also posit newer ethical considerations such as consent in power imbalances, harm to caregivers, and stigma. These known and new ethical issues aim to encourage further ethically conscious design and use of RMTs to support distance care for older persons. [ABSTRACT FROM AUTHOR]

The article discusses the concept of filial piety in Chinese traditional culture, tracing its origins and development. Filial piety, or "xiao," has evolved from a utilitarian prayer for blessings to a humanitarian practice of caring for parents and fostering affection among family members. Confucius played a significant role in transforming the concept, emphasizing the inclusion of living parents as objects of filial piety and highlighting the importance of sincerity and conscious moral agency. Other philosophers, such as Mencius and Xunzi, further developed Confucius' ideas on filial piety, emphasizing benevolence, righteousness, and funeral rituals. The article also mentions the criticism of filial piety during the May Fourth Movement and the need to reexamine its value in the context of modern China. [Extracted from the article]

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This article discusses the concept of filial piety in Confucianism, focusing on the perspectives of Confucius and Mencius. It explores the origins of filial piety and its connection to ancestor worship and reproductive worship. The article also examines how filial piety evolved from a religious practice to a philosophical concept during the Spring and Autumn Period and the Warring States Period. It highlights the importance of rites and inner virtue in Confucian ethics, as well as the unity of filial piety with other virtues according to Mencius. The article concludes by suggesting the need for a modern transformation of traditional filial piety ethics to align with contemporary social values and promote family harmony. [Extracted from the article]

Copyright of Géneros: Multidisciplinary Journal of Gender Studies is the property of Generos: Multidisciplinary Journal of Gender Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The form of community established by early Confucianism, represented by Confucius and Mencius, can be called the Ren Lun (人倫) community. This community order contains two interdependent dimensions: at the ethical level, it is primarily dominated by the parent-child relationship, with filial piety as its core dimension; at the moral level, its essence lies in the consciousness of human nature centered around Ren (仁), Yi (義), Li (禮) and Zhi (智) as its core, which goes beyond a mere universal human nature. This differs from the order of the Zong Fa (宗法) community in the Western Zhou Dynasty, whose axis is the way of brotherhood, with a vertical lineage connecting ancestors and descendants, in order to achieve unity and cohesion among the horizontal brother tribes. In the Zong Fa (宗法) community, morality and ethics are undifferentiated, and there is no distinction between individual and collective virtues, as well as ruling virtues and edifying virtues. The spiritual principle of the Zong Fa (宗法) community is Qin Qin Zun Zun (親親尊尊), which is both continuous and different from Ren Yi (仁義), revered by early Confucianism. Ren Yi (仁義) is extracted from Qin Qin Zun Zun (親親尊尊), but as a value principle, it possesses a higher universality. Qin Qin Zun Zun (親親尊尊) is a systemic principle closely tied to Zhou Li (周禮), while Ren Yi transcends the system as independent moral principles. [ABSTRACT FROM AUTHOR]

Abstract Based on ethnographic research conducted in two nursing homes in China, this article examines how institutional eldercare reshapes the expectations and practices of filial piety. It finds that families accept institutional care as a solution to the elderly care deficit. They expect a new division of care between labor and love, assigned to paid care workers and family members, respectively. This ideal of care division is rooted in the “intimate turn” in Chinese family life. Nevertheless, many family members go beyond this care division and remain deeply involved in nursing homes. On the one hand, adult children take on the responsibility to manage surrogate caretakers to improve the quality of care. On the other hand, they continue to provide personal care and companionship. Sharing family time is made the highest priority, especially in the face of impending death. This study goes beyond the binary division between commercial care and family care and sheds light on the transformation of filial piety in the commodification of eldercare in contemporary China.

Background With the aggravation of aging trend, the influence of intergenerational support on the health of the elderly has gradually attracted attention, and the absence of spiritual care and life care is an important factor for the occurrence of health problems in the elderly, but there is a lack of scientific evaluation tools to evaluate the cognitive level of old-age care. Objective To develop a Knowledge, Attitude and Practice about Filial Piety Ethics Questionnaires for Offspring and Grandchildren in the process of elderly care, and to test its reliability and validity. Methods From April to July 2021, the first draft of the questionnaire was determined by searching relevant contents in databases such as PubMed, Web of Science, China Knowledge Network and Wanfang Data Knowledge Service Platform, and using the theory of knowledge, attitude and practice and Maslow's hierarchy of needs as the theoretical framework, combined with literature review, national maintenance laws, qualitative interviews, the questionnaire was refined with results of the Delphi expert consensus and pre-survey. From October 2021 to March 2022, 270 subjects from each generation were selected for the formal survey and 50 subjects from the offspring and 38 subjects from the grangchildren were selected for test-retest reliability using the random cluster sampling method. A total of 540 questionnaires were distributed, 270 questionnaires for each generation. A total of 528 valid questionnaires were returned, 264 valid questionnaires for each generation, with a valid return rate of 97.8%. Its reliability and validity were analyzed to determine the final questionnaire entry. Results The Knowledge, Attitude and Practice about Filial Piety Ethics Questionnaires for Offsprings included 3 dimensions and 34 items. Exploratory factor analysis produced 3 factors, with a cumulative variance contribution rate of 64.455%. The content validity of each item ranged from 0.867 to 1.000, and the average content validity of the questionnaire was 0.967. Cronbach's α coefficient was 0.953, split-half reliability was 0.811, and test-retest reliability was 0.987. The Knowledge, Attitude and Practice about Filial Piety Ethics Questionnaires for Grandchildren consisted of 31 items in 3 dimensions. Exploratory factor analysis produced three factors, the cumulative variance contribution rate was 64.641%; the content validity of each item ranged from 0.867 to 1.000, the average content validity of the questionnaire was 0.964; Cronbach's α coefficient was 0.952, split-half reliability was 0.837, and test-retest reliability was 0.991. Conclusion The developed questionnaire has good reliability and validity, and can be used as a research tool to evaluate the current status of filial piety ethic knowledge, attitude and behavior of offsprings and grandchildren in the process of elderly care.

Abstract The present study demonstrates that the values and practices of neo-familism are altering the ethical foundation of eldercare in a similar way as they did in other areas of family life. The chief ethical challenges include the shift of the center of gravity from ancestors to children or grandchildren, the inversion of the hierarchical order within the oneness of parent–child identity, the saliency of eldercare qinqing discourse derived from the intimate and emotional turn in family life, the importance of family history as the keeper of the balance sheet of qinqing interactions, and the emerging pursuit of distributive justice in the sphere of private life. Working together, these challenges have effectively destabilized the principle of filial piety as the ethical foundation of eldercare and, at the same time, they have contributed to the formation of a qinqing ethics of eldercare. The article ends with a sketch of the main features of the emerging qinqing ethics and a call for more innovative thinking out of the gatekeeping box of filial piety paradigm in the sociology of Chinese family.

Filial Piety is a value rooted form Confucianism. This value demands one to respect parents. As this value spreads widely in East Asia, this study aims to investigate what filial piety values contained in Doraemon and Kobo Chan, and to examine which same filial piety values shared in both comic books. Doraemon and Kobo Chan are chosen since these two comic books are originated from Japan whose society adopts filial piety. These two comic books are important to be studied since the two were highly popular in Indonesia in the late 1990’s and early 2000’s and were enjoyed by many Indonesian children. This study found that acquiescent respect and care respect are two values having the highest numbers of appearances in Doraemon and Kobo Chan, respectively. While the values contained in both comic books are acquiescent respect and respecting the ancestors. It is hoped that future studies could examine the relation between these values contained in both comic books and Indonesia’s young generation’s decision to take a role as a sandwich generation.

The millennium is witnessing the emergence of several key feature films produced by Malaysian producers-directors of Chinese ethnicity. Such Malaysian Chinese films comprise a majority of ethnic Chinese as lead actors, who converse predominantly in the Chinese language and consist of narratives that focus on the experiences of the Chinese community in Malaysia. This article seeks to analyse one such film, “The Journey”, directed by Chiu Keng Guan in 2014. In particular, through the film’s narrative, it aims to explore the extent to which this film visualises the possibilities of intergenerational negotiation and engagement as well as the implied issues of intergenerational and cultural differences. Using a conceptual framework that incorporates selected Confucian virtues, namely filial piety, benevolence and propriety, the discussion highlights the significant moments of intergenerational dialogue and engagements within the domestic context of a family. It concludes that the film provides a significant space to reflect on Malaysian Chinese intergenerational reciprocity through the negotiation of cultural differences between older and younger family members in the form of meaningful dialogue and engagement that lead to the realisation of Confucian ideals of intergenerational harmony intertwined with conjugality. [ABSTRACT FROM AUTHOR]

The Śyāma jātaka is renowned for its portrayal of a devoted son who cared for his blind parents. The story has been translated into various textual versions and depicted in reliefs and murals, gaining wide circulation in the Buddhist world. Previous scholarship on the story's transmission in China has primarily focused on its representation of filial piety and its resonance with the Chinese context. However, a careful examination of surviving visual depictions of jātaka stories brings to light historical and regional disparities that have often been overlooked in relation to the reception of Śyāma jātaka's didactic teachings in early medieval China. While the story has flourished in North China (including the Central Plain and the Hexi Corridor) from the late fifth century onwards, it was intriguingly absent from the region during the first half of the sixth century. This absence of the Śyāma jātaka stands in contrast to the popularity of other jātakas such as Sudāna and Mahasattva, which were widely circulated in China. In this article, I explore the uneven adaptation of the Śyāma jātaka within Chinese visual culture by placing the story's textual and visual traditions within the broader historical milieu of depicting Buddhist stories and filial paragons in the sixth century. My study demonstrates that the story's theme in multiple dimensions was simplified to filial piety during the textual translation process of the story in third- and fourth-century China. Moreover, it reveals that the story's visual legacy faced challenges and negotiations when integrating into the local teaching of filial piety. This reluctance can be attributed to two historical factors: the revival of pre-existing visual traditions depicting Chinese filial sons, and the growing preference for other jātakas that embodied teachings on generosity in early sixth-century North China. Furthermore, this study sheds light on the tension between textual and visual traditions when incorporating Buddhist teachings into a new social context. While various rhetoric strategies were developed in text translation to integrate Buddhist teachings into existing Chinese thought, the visual tradition posed separate questions regarding its necessity, the didactic intentions of patrons, and the visual logic understood by viewers. [ABSTRACT FROM AUTHOR]

This paper tackles the dominant views of Augustine's notion of 'love' in South Korea which have been described as the puritan pathos of distance from civic commonality. A complete guide to the reception and transmission of Augustine's philosophy in South Korea would be almost unmanageable. However, the essential key to understanding the place of Augustine's philosophy in South Korea can be found in the interpretations of Augustine's notion of love. In all its complexity in these interpretations, the legacy of Augustine in South Korea turns out to consist exclusively of anti-political or non-communal eschatological longings for salvation. In a similar vein, the dominant views of Augustine's notion of love have been convoluted with their emphasis on the superiority of love of God over love of neighbor. Based on these observations, this paper suggests Ahn Changho's Confucian reappraisal of Christian love as an alternative to the dominant views of Augustine's notion of love in South Korea, by investigating his view of filial piety as mutual love with respect to the possible implications of Augustine's notion of love for shaping or consolidating civic friendship beyond brotherly commonality in Christianity. [ABSTRACT FROM AUTHOR]

This paper focuses on the life of Liu Shu (1520–1657), a woman warrior who lived through the social and political turmoil of the violent dynastic transition from the Ming (1368–1644) dynasty to the Qing (1636–1911) dynasty. Drawing on the writings of Liu Shu and on different versions of accounts of her life written by male literati in different time periods, this paper intends to reveal the multiplicity and complexity of how a woman could exert her agency and interact with the dominant structure. Commonly, women's agency has been understood as resistance against the male-dominant patriarchal system. However, recently, scholars such as Saba Mahmood have problematized universalizing overtly resistant acts against the patriarchal society to bring radical changes as demonstrations of women's agency. These scholars argue that this approach fails to recognize that through their autonomy and while living a life of self-fulfillment, women have the capacity to reproduce, sustain, or subtly change the social norms and views of values that justify and support the patriarchal structure. In light of these scholars' studies, this paper explores Liu Shu's engagement in political and military activities and her Buddhist practices to analyze how she transgressed established gender norms in order to uphold rather than reject the virtues promoted by patriarchal ideology. The paper also discusses how conflicting demands on women by a male-centered society in the drastic dynastic transition enabled her to negotiate with or challenge the dominant structure. It also considers how her disobedient acts were accepted and applauded by some male literati to address their own agenda in different cultural, historical, and political contexts. [ABSTRACT FROM AUTHOR]

Vietnamese are the largest Asian ethnic group in Houston, Texas; however, research on this population is scarce. To address this dearth of knowledge, we developed the Vietnamese Aging and Care Survey. The objective of the study was to explore the sociodemographic and health characteristics of Vietnamese adults aged 65 years and older (n = 132) and their family caregivers (n = 64). Adult-child caregivers (n = 41) were aged between 21 and 65 years old. The majority were married, working, female, and in good to excellent health. Spousal caregivers (n = 23) were between 57 and 82 years old, retired, female, and in fair to good health. Adult children received more caregiving-related help from others compared to spousal caregivers; however, they felt more caregiver burden, had more perceived stress, and were in challenging relationships with care recipients. Differences in life stages of adult-child versus spousal caregivers may contribute to these results. Implications are discussed.

Based on ethnographic research conducted in two nursing homes in China, this article examines how institutional eldercare reshapes the expectations and practices of filial piety. It finds that families accept institutional care as a solution to the elderly care deficit. They expect a new division of care between labor and love, assigned to paid care workers and family members, respectively. This ideal of care division is rooted in the "intimate turn" in Chinese family life. Nevertheless, many family members go beyond this care division and remain deeply involved in nursing homes. On the one hand, adult children take on the responsibility to manage surrogate caretakers to improve the quality of care. On the other hand, they continue to provide personal care and companionship. Sharing family time is made the highest priority, especially in the face of impending death. This study goes beyond the binary division between commercial care and family care and sheds light on the transformation of filial piety in the commodification of eldercare in contemporary China. [ABSTRACT FROM AUTHOR]

Background: With the aging population in East Asia, the prevalence of dementia and the need for patient care is increasing. Family caregivers of people with dementia are at risk of physical and mental health problems. Filial piety culture regulates relationships within East Asian families and effects the well-being and behavior of dementia family caregivers (CGs). Objective: To systematically assess the experience of East Asian dementia caregivers in filial culture. Methods: Electronic databases, including MEDLINE, APA PsycINFO, CINAHL (via EBSCOhost), Web of Science, and Cochrane Library, were searched for relevant studies up to July 2021. Only original articles were included. Results: Thirteen eligible studies were included, of which eight were qualitative and five were quantitative. Meta-analysis showed a negative association (r = −0.18, 95%CI [−0.28, −0.08]) between filial culture and caregiver burden. The quantitative studies identified four themes related to dementia caregivers’ experiences: (1) Recognition and understanding of filial piety as part of cultural identity, (2) Role transitions- from child to CG, (3) Filial piety’s constraints on CGs; (4) CGs’ self-compassion through changing cultural norms of filial practice. Conclusion: Filial culture influences the whole process behind caregiving for East Asian dementia caregivers. At the same time, cultural transition has also brought about new connotations and practices to filial culture. [ABSTRACT FROM AUTHOR]

The popular interpretation holds that Mengzi was strongly critical of Mozi because the Mohist moral theory was antithetical to Confucian relational ethics. According to this interpretation, Mohism promotes the norm of "impartiality" or "impartial care", which violates the Confucian norms of "filial piety" and "graded love". Accordingly, Mengzi thought that the Confucian ideal would not be realized if Mohism continued to prevail. Scholars have tried to nuance and revise this dominant interpretation. For example, some have pointed out the importance of family-oriented values in Mohist ethical theory, arguing that Mengzi likely misunderstood or purposefully mispresented Mohism. This article is an initial attempt to modify the popular interpretation by arguing that the debate between Mengzi and Mohist regarding relational ethics is predominantly about the relations between states rather than individuals. This interpretation sheds light on a core difference between Confucian and Mohist ethical theories and can help make better sense of some later Mohist passages. [ABSTRACT FROM AUTHOR]