서양에는 효도라는 단어가 없는겄일가?
서구는 우리보다 앞서 19세기에 산업혁명을 거치면서 농경사회가 붕괴되어 자연히효도란 풍습이 사라졌던 것이다. 그래서 서양은 부모 세대 가 일찍이 노후대책을 마련하기 시작했고 이를 위해 자녀는 자생력을 키우도록 여러가지 방법을 강구하게 되었다.
미국의 경우 부유층이 아니면 자녀는 학자금대출을 받아 대학등록금을 내고 취직하면
월급으로 대출금을 갚아 나간다. 그리고 부모는 연금으로 노후를 보낸다. 10여년 전만 해도 연금으로 노후생활을 만끽할 수 있었는데 요즘은 물가가 많이 올라 돈의 값어치가 옛날만 못하여 연금생활자도 허리를 졸라 메야한다고 한다.
영어에도 효도(孝道)라는
단어(filial duty)가 있으며 패륜아(悖倫兒)란 단어 (an immoral person)가 있다.
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1.
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filial duty - duty of a
child to its parents
duty, obligation, responsibility -
the social force that binds you to the courses of action demanded by that
force; "we must instill a sense of duty in our children";
"every right implies a responsibility; every opportunity, an obligation;
every possession, a duty"- John D.Rockefeller Jr
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Filial piety
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This article is about the tradition in East Asia. For a
general overview, see Parental respect and Ancestor
worship
"Hyo" redirects here. For other uses, see Hyo (disambiguation).
Filial piety
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Scene from the Song
Dynasty Illustrations of the Classic of Filial Piety (detail),
depicting a son kneeling before his parents.[1]
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Chinese name
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孝
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Korean name
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효,hyo
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孝
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Japanese name
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孝 ko
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こう
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In Confucian
philosophy, filial piety (Chinese:
孝, xiào, 효 ) is a virtue of respect for one's parents and ancestors.
The Confucian classic Xiao Jing or Classic
of Xiào, thought to be written around the Qin-Han period, has historically
been the authoritative source on the Confucian tenet of xiào /
"filial piety". The book, a conversation between Confucius and his
student Zeng Shen (曾參, also known as Zengzi 曾子), is about how to set up a good society using the principle of xiào
(filial piety). The term can also be applied to general obedience, and is used
in religious titles in Christian Churches, like "filial priest" or
"filial vicar" for a cleric whose church is subordinate to a larger
parish. Filial piety is central to Confucian role ethics.[2]
In more general terms, filial piety means to be good to one's parents; to take care of one's
parents; to engage in good conduct not just towards parents but also outside
the home so as to bring a good name to one's parents and ancestors; to perform
the duties of one's job well so as to obtain the material means to support
parents as well as carry out sacrifices to the ancestors; not be rebellious; show love, respect and support;
display courtesy; ensure male heirs, uphold fraternity among brothers; wisely
advise one's parents, including dissuading them from moral unrighteousness;
display sorrow for their sickness and death; and carry out sacrifices
after their death.
Filial piety is considered a key virtue in Chinese
culture, and it is the main concern of a large number of stories. One of
the most famous collections of such stories is The Twenty-four Filial Exemplars
(Ershi-si xiao 二十四孝). These stories
depict how children exercised their filial piety in the past. While China has
always had a diversity of religious beliefs, filial piety has been common to
almost all of them; historian Hugh D.R. Baker calls respect for the family the
only element common to almost all Chinese believers.[3]
Etymology[edit]
Filial piety is illustrated by the Chinese character xiao 孝, which also
has the same meaning in Korean and Japanese.[4] The character is a combination of the
character lao (old) above the character zi (son), that is, an
elder being carried by a son.[4] In Korean Confucianism, the character 孝 is pronounced hyo (효).
Cultural significance[edit]
Confucianism[edit]
Illustrations of the Ladies' Classic of Filial Piety (detail), Song
Dynasty, depicting the section "Serving One's Parents-in-Law".[5]
According to the Classic of Filial Piety, Confucius once
said: "In serving his parents, a filial son reveres them in daily life; he
makes them happy while he nourishes them; he takes anxious care of them in
sickness; he shows great sorrow over their death; and he sacrifices to them
with solemnity."[4] For Confucius, filial piety was not
merely blind loyalty to one's parents. More important than the norms of xiào
were the norms of rén ,인(Chinese
(仁)) (benevolence) and yì, 의, (義) (righteousness). For Confucius and Mencius, xiào
was a display of rén which was ideally applied in one's dealings with
all elders, thus making it a general norm of intergenerational relations. However
in practice, xiào was usually reserved for one's own parents and
grandparents, and from time to time, was elevated above the notions of rén
and yì.
Filial piety was emphasized in Confucianism because devotion to one's
parents was often associated with one's devotion to the state.[6]
Buddhism[edit]
Early Buddhism
did not have a strong tradition of filial piety. Buddhism in India involved many men
leaving or abandoning their families, parents, wives, and children to become
monks (Buddha himself was said to have done so). The true Buddhist had to
reject all family ties, just as they had to reject social and class ties if
they were to pursue Nirvana. Family was viewed as just another encumbrance of
mortal life that had to be dealt with. Sorrow and grief were said to be
"born of those who are dear."[7] Buddhist monks were obligated to sever
all ties with their family and to forget their ancestors. Theravada Buddhism
stressed individual salvation, and had little room for the
interdependent society that Confucianism had created in China, which stressed
the good of the community more than the good of the individual.
In India, Buddhism also advocated celibacy among
its monks which was unacceptable in the Confucian world view, given that it was
viewed as the child's duty to continue the parental line.[8]
Introduction of Buddhism in China[edit]
When Buddhism was introduced to China, it was redefined to support filial
piety. The Mouzi Lihuolun (牟子理惑論), a work defending
Buddhism to the Chinese, presented arguments for Buddhist monks' seemingly poor
treatment of their parents, by closely reading the works of Confucius himself.
The Mouzi Lihuolun[edit]
The Mouzi Lihuolun compares the Buddhist monk to a
filial son who saves his father from drowning.
A long time ago, the Ch'i people crossed a large river in a boat and it
happened that their father fell into the water. His sons rolled up their
sleeves, seized his head, and turned him upside down, forcing the water out of
his mouth, thus bringing their father back to life. Now, to seize one's
father's head and turn him upside down is certainly not very filial. Yet they
could have done nothing better to save their father's life. If they had folded
their hands and practiced the norm of filial sons, their father's life would
have been lost in the waters.[9]
The behavior of a Buddhist monk is similar. While on the surface the
Buddhist seems to reject and abandon his parents, the pious Buddhist is
actually aiding his parents as well as himself on their path towards salvation.
The Mouzi Lihuolun also attempted to counter charges that not having
children was a violation of good ethics. It was pointed out that Confucius himself had praised
a number of ascetic
sages who had not had children or family, but because of their wisdom and
sacrifice were still perceived as ethical by Confucius. The argument that
Buddhist filial piety concerns itself with the parent’s soul is the most
important one. The same essential argument was made later by Sun Chuo, who
argued that Buddhists monks (far from working solely for their own benefit)
were working to ensure the salvation of all people and aiding their family by
doing so.[10] Huiyuan continued in this reasoning, arguing
that if one member leaves the household to be a monk, then all other members of
the family would benefit from good fortune and lead superior lives.
Adapting their efforts[edit]
These philosophical arguments were not entirely successful in convincing
the filial Chinese that the behavior advocated by Buddhism was correct, and so
less subtle methods were employed. To more directly give Buddhism filial
nature, passages and parables that were of minor importance in Indian and
Central Asian Buddhism became very prominent in Chinese Buddhism. The story of
Shanzi 睒子 (Syama in Sanskrit), is an example of this.
Story of Shanzi[edit]
Shanzi () spent his entire life aiding his blind parents, until he was
accidentally killed. But, because of his life of filial devotion, he was
miraculously revived. This story was often mentioned in the Chinese canon of
Buddhist writings, included in a number of different anthologies (such as the Liudu
Jijing 六度集经) and referred to by other Chinese Buddhist writers.[11] While it is clearly of Indian origin, this tale was virtually
indistinguishable from similar Chinese tales. While the tale was transmitted
along with Buddhist writings, philosophically it had very little to do with
traditional Buddhism.
The story of Moggallana[edit]
Another story advocating filial piety is that of Moggallana, a Buddhist monk who goes to great
lengths to rescue his mother from condemnation for her unjust life. This story
appeared in the Ullambana Sutra and it is far more relevant to
Buddhism than the tale of Shan-tzǔ, though it was still not a
particularly important tale in Indian Buddhism. In China, however, these
stories became not just elements of Buddhist scripture, but also popular tales
which were even told amongst non-Buddhists. While these tales were a part of
the Buddhist tradition, Chinese Buddhism raised them from a peripheral role to
a central one.
Other texts[edit]
·
Another tale that
achieved great renown in China was that of the Buddha rising to
heaven for three months after his Enlightenment to preach and teach his mother his new
philosophy. This tale was used to indicate that the Buddha did indeed show
proper concern and respect for his parents, in that he cared for their immortal
souls.
·
A number of
apocryphal texts were also written that spoke of the Buddha's respect for his
parents, and the parent-child relationship. The most important of these, the Sutra on
the Weighty Grace of Parents, was written early in the Tang dynasty. This Sutra has the Buddha
making the very Confucian argument that parents made great sacrifices, and put
great efforts into ensuring the well-being of their child. In return each child
must repay this kindness with loyalty and respect. Despite being a forgery the
sutra was accepted as accurate by generations of scholars and commoners, and it
played an important role in the development of a fully
Chinese variation of Buddhism. Other documents discussing the Buddha’s
views on the parent child-relationship were also probably forgeries. The Sutra on a Filial Son,
for instance, also sounds far more Chinese than Indian, and shows Confucianist
influence.
Ryūkyūan cultures[edit]
Filial piety is an important element in the cultures of the Ryukyu
Islands. It is the topic of half of the verses of the most popular Okinawan
folksong, Tinsagu nu Hana.
Criticism[edit]
Lu Xun in his collection "Dawn Blossoms Plucked at Dusk" (朝花夕拾) criticized the stories "He Buried His Son for His Mother" and
"Wang Xiang: He Lay on Ice in Search of Carp".
References[edit]
2.
Jump up ^ Wonsuk Chang; Leah Kalmanson (8
November 2010). Confucianism
in Context: Classic Philosophy and Contemporary Issues, East Asia and Beyond.
SUNY Press. p. 68. ISBN 978-1-4384-3191-8.
3.
Jump up ^ Baker, Hugh D. R. Chinese
Family and Kinship. New York: Columbia University Press, 1979. pg. 98
4.
^ Jump up to: a
b
c Ikels, Charlotte (2004). Filial
piety: Practice and discourse in contemporary East Asia. Stanford: Stanford
University Press. pp. 2–3. ISBN 978-0-8047-4791-2.
5.
Jump up ^ Mann, Susan; Cheng, Yu-Yin, ed.
(2001). Under
Confucian eyes: Writings on gender in Chinese history. Berkeley: Univ.
of California Press. p. 46. ISBN 978-0-520-22276-2.
7.
Jump up ^ Piyajatika Sutta, or Sutta 87
of the Majjhima Nikaya, translated by Thanissaro Bhikkhu http://www.accesstoinsight.org/tipitaka/mn/mn.087.than.html
9.
Jump up ^ Keenan, John P. (1994). How
master Mou removes our doubts: a reader-response study and translation of the
Mou-tzu Li-huo lun, SUNY Press, p. 83.
11.
Jump up ^ Ch'en, Kenneth. The
Chinese Transformation of Buddhism. Princeton: Princeton University Press,
1973. pg. 23
External links[edit]
·
The Filial Piety Sutra The
Deep Kindness of Parents & Difficulty in Repaying It
