初民伦理形式之递演——由春秋以前的“孝观念”视察

孝是中国伦理发展的根据。“孝道”有其相沿的历史背景，孔子是一个承先启后的分水岭，其前之“孝观念”也值得探讨。虞舜大孝传说向不被学术界所看重，但它象征天性难舍的亲子孺慕，足征孝道先验性之一面；孝道研究不能也不必刻意回避或放弃这一段。早初先民面对无常的大自然惶不可措，遂转其卑弱感为莫名的敬畏。示现在现实生活上，即为敬拜天地或祭拜鬼神的类宗教情愫及仪式，以祈求庇佑；随着自信渐增，人文渐启，孝的表现由“祭鬼”而“事人”，更根据现实因素的迫需，产生因应的伦理制度。但人为的手段有其针对性，顾此则失彼，西周的宗法制度，“亲亲”“尊尊”比重失调；孔子适时提出“父慈子孝”，将“孝概念”提高到人性论的高度，乃成为“孝道”。

Examine the Evolution of Ethics before the Spring and Autumn Period -According to the original concept of Filial Piety

Filial piety is the base of the development of Chinese ethics. The Concept of filial piety has its historical background of its development and evolution. Confucius is the watershed which carried on the past and ushered in the future. The Concept of filial piety is worth discussing chronically before Confucius. In the times of Yu and Shun, their deeds in practicing filial piety were not seriously regarded by the academia, but their great deeds revealed the close relationships between parent and children were inborn, and proved the existence of filial piety is priority. The research on filial piety cannot or need not be done without this assumption. Our ancestors confronted the almighty and uncontrolled nature with uncertainty, and they turned their frailty into awe and in turn dealt with their awe by worshiping the ＂Tian＂ （heaven） and ＂Di＂（earth） or worshiping the spirits in form of analog-religion devotion or of ceremonies to pray for blessings. With increasing confidence and more exposure to civilization, filial piety was later put into practice through serving relatives instead of worshiping the spirits. Based on the urgent need in reality, an alternate system arose, but its applicable means has its own purpose, ending up favoring one side, but partial to the other. The West Chou dynasty practiced Patriarch System, in which the bias between ＂Loving one＇s relatives＂ and ＂Respecting those with high status＂ was caused. At that time, Confucius proposed the conception of filial piety to the origin of human nature, and then ＂Xiao＂ became ＂XiaoDao＂.