Zengzi said, “I have heard this from the Master: In the filial piety of Meng Zhuangzi, other aspects might be achieved by others; but his not changing his father’s ministers and his father’s policies is what is truly difficult to achieve.”
Note
Through Confucius’ extremely high evaluation of Meng Zhuangzi (Zhongsun Su), a grand master of the State of Lu, this passage reveals the profound Confucian connotation of “filial piety” at the political and power succession levels:
- Substantive Filial Piety Beyond Formalities:
Ordinary filial piety is mostly reflected in supporting parents during their lifetime and mourning after their death, which ordinary people “might achieve” with effort. However, Meng Zhuangzi’s greatness lies in the fact that, upon inheriting power, he was able to restrain the private desire to “make a new start and establish personal authority,” completely respecting and continuing his father’s governing policies and administrative team. - The Ultimate Embodiment of Self-Restraint and Respecting Parents:
In ancient patriarchal society, the transfer of power was often accompanied by a massive reshuffling of personnel and the subversion of political lines. Meng Zhuangzi’s ability to “not change his father’s ministers and policies” shows that he had extreme respect and identification with his father in his heart. To fulfill his father’s dying wishes, he was even willing to suppress his own desire for self-expression. This is the highest manifestation of “subduing oneself and returning to propriety” in political ethics. - The Unity of Filial Piety and Governance:
Confucianism believes that family and state share the same structure. Being able to properly inherit and continue the political legacy of one’s elders is not only a great virtue in private morality but also a sign of political maturity, steadiness, and an overall perspective. This ensures the continuity of national policies and social stability.
The core of this thought lies in “restraining oneself to honor parents” and “inheriting the past to guide the future in politics.” It tells us that the highest realm of filial piety is not merely emotional remembrance, but the respect, inheritance, and promotion of the elders’ wisdom and hard work in practical actions.
Further Reading
The Master said, “When a man’s father is alive, observe his aspirations; when his father is dead, observe his conduct. If for three years he does not alter the Way of his father, he may be said to be filial.”
Meng Yizi asked about filial piety. The Master said, “Never fail to comply (with propriety).”
The Master said, “In serving his parents, a gentleman may gently remonstrate with them. If he sees that they are not inclined to comply, he remains respectful and does not oppose them. Though he may worry, he does not resent.”
These chapters collectively construct the complete logic of Confucianism regarding “the continuation of filial piety after the parents’ passing.” Whether it is Confucius’ proposition that “if for three years he does not alter the Way of his father, he may be said to be filial,” his emphasis to Meng Yizi on “never failing to comply (with propriety and the father’s will),” or Zengzi’s relayed praise of Meng Zhuangzi for “not changing his father’s ministers and policies,” their core logic is highly consistent: Confucianism believes that true filial piety is by no means limited to supporting parents during their lifetime; more importantly, it lies in whether children can restrain their selfish desires and continue their parents’ righteous path in will, policies, and behavior after their parents pass away. They jointly prove that Confucian filial piety is a sense of responsibility and reverence that transcends life and death, serving as a crucial moral cornerstone for maintaining family inheritance and social stability.
曾子曰：「吾聞諸夫子：孟莊子之孝也，其他可能也；其不改父之臣，與父之政，是難能也。」
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