Commentary on the Classic of Filial Piety
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Summary
The Classic of Filial Piety is one of the Thirteen Classics of Confucianism. Scholars generally agree that it was compiled between the late Spring and Autumn period and the early to mid Warring States period by disciples of Confucius, though some hold that it was compiled by followers of Zengzi. The current received text consists of eighteen chapters and runs to fewer than two thousand characters. In the form of a dialogue between Confucius and Zeng Shen, it systematically expounds the thought of filial piety. Its core idea is that "filial piety is the root of virtue"; it divides filial piety into five grades suited to different social strata and also proposes "transferring filial piety to loyalty," linking family ethics with social governance. It sets out concrete norms for practicing filial piety and also contains the idea of remonstrance against blind obedience. It is China's first classic to systematically discuss filial piety and has had a profound influence on traditional Chinese ethics and social customs; it is an important document for the study of Confucian thought and ancient ethical culture. The Commentary on the Classic of Filial Piety is an annotation of the Classic by Zheng Xuan, a master of classical studies in the Eastern Han. Zheng Xuan combined the strengths of the Old Text and New Text schools of classical learning. Grounded in rigorous textual research, his commentary is detailed on ritual institutions and verifies facts without distortion. It both expounds the core doctrine that "filial piety is the root of virtue" and provides meticulous explanation of the wording of the classic and its names and institutions.
Editor's review
Zheng Xuan's Commentary on the Classic of Filial Piety is an important annotated edition for understanding the doctrine of the Classic and the character of Han dynasty classical scholarship. Zheng Xuan drew on both the Old Text and New Text schools; his commentary is grounded in textual research, with especially detailed examination of ritual institutions and the explanation of names and things, verifying facts without distortion. It both expounds the core doctrine that "filial piety is the root of virtue" and explains the classic's wording layer by layer, allowing a text of fewer than two thousand characters to unfold into verifiable knowledge of ethics and institutions. Reading this commentary reveals the ethical design by which the Classic divides filial piety into five grades suited to different strata, shows how "transferring filial piety to loyalty" links family ethics with social governance, and demonstrates how the idea of remonstrance corrects blind obedience. For readers concerned with Confucian ethics, ancient ritual systems, and the tradition of classical annotation, this is a commentary of both doctrinal and evidential value; it serves as an advanced reader for close study of the Classic and is also suitable for reading alongside the classic text to observe how a commentator supports doctrine with philological explanation.
Who it's for
A good fit for
- Students of literature and history who study the Thirteen Classics and need to read the Classic of Filial Piety closely
- Researchers of ancient texts interested in Han dynasty classical scholarship and Zheng Xuan's method of annotation
- Culture enthusiasts who wish to understand traditional filial ethics and its relation to ritual institutions
- Teachers of traditional culture courses who need a reliable annotated edition for reference
Not a good fit for
- Casual readers who want only vernacular stories and are unwilling to engage with philology and ritual terminology
- Beginners who lack a foundation in classical Chinese and need sentence-by-sentence modern translation
- Readers seeking modern ethical discussion with no interest in the tradition of classical annotation
Reading tips
- First read through the eighteen chapters of the Classic, then read Zheng's commentary chapter by chapter, noting its explanations of ritual terminology.
- Keep a notebook and excerpt commentary passages under three categories—doctrine, philology, institutions—to compare Zheng Xuan's approach.
- Read alongside the Old Text Classic of Filial Piety to observe how differences in wording between Old and New Text affect a commentator's interpretation.
- After each chapter, restate its main point in your own words, then check whether the commentary supplies key background.
Contents
- 版权信息
- 序
- 一
- 二
- 三
- 四
- 五
- 六
- 七
- 八
- 九
- 十
- 十一
- 十二
- 十三
- 十四
- 十五
- 十六
- 十七
- 十八
FAQ
What are the main features of Zheng Xuan's commentary on the Classic of Filial Piety?
Zheng Xuan combined the strengths of the Old Text and New Text schools. His commentary is grounded in rigorous textual research and is detailed on ritual institutions and the explanation of names and things, verifying facts without distortion. He both expounds the core doctrine that "filial piety is the root of virtue" and meticulously explains the classic's wording, making it suitable for readers who wish to understand the Classic deeply from the perspective of classical annotation.
Should I read the original text of the Classic before this commentary?
It is advisable first to read through the eighteen chapters of the Classic to grasp the overall structure of the dialogue between Confucius and Zeng Shen, and then read Zheng's commentary. This makes it easier to see how the commentary supplements the text in philology, ritual institutions, and doctrine, and prevents annotation details from interrupting your grasp of the text's thread.
How should "transferring filial piety to loyalty" in the Classic be understood?
The Classic links the ethics of filial devotion within the family to social governance, proposing that filial piety be transferred to loyalty so that family ethics become the foundation of social order. This approach reflects the Confucian design of connecting family and state through ethics; when reading, consider it together with each chapter's requirements for filial conduct at different social strata.
What is the idea of remonstrance against blind obedience in the book?
While setting norms for filial conduct, the Classic also contains the idea of remonstrance, emphasizing that children should not obey unconditionally but should counsel their parents when they err. This differs from later simplified understandings of "blind obedience"; when reading, note the passages on remonstrance and their ethical measure.
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About the author
Zheng Xuan
Author · China
Zheng Xuan (127–200), courtesy name Kangcheng, was a native of Gaomi in Beihai Commandery (present-day Gaomi, Shandong) during the Eastern Han dynasty and a leading synthesizer of Han-dynasty classical scholarship. He annotated the Confucian classics extensively, integrating the New Text and Old Text traditions and founding the school known as "Zheng Studies"; later generations honored him as the "God of the Classics." Nine of his works are held in this collection, including the Mao Shi Jian, Yili Zhushu, Liji Zhu, Xiaojing Zhengyi, Xiaojing Zhu, and Yiwei Bianzhongbei. His works are commonly classified under ancient poetry, literary appreciation, culture, Eastern philosophy, and classic works. His annotations are distinguished by meticulous glossing of names and things and by their broad incorporation of earlier scholarship, clarifying the meaning of the classics while preserving a wealth of Han-dynasty interpretations. His commentaries on the Three Rites were especially influential and have long been valued in ritual studies and classical education. Public information on the details of his life is limited, so this introduction focuses on the subjects and influence of his writings.
