The Confucian Filial Obligation and Care for Aged Parents

Author(s):  
James Wang

Some moral philosophers in the West (e.g., Norman Daniels and Jane English) hold that adult children have no more moral obligation to support their elderly parents than does any other person in the society, no matter how much sacrifice their parents made for them or what misery their parents are presently suffering. This is because children do not ask to be brought into the world or to be adopted. Therefore, there is a "basic asymmetry between parental and the filial obligations." I argue against the Daniels/English thesis by employing the traditional Confucian view of the nature of filial obligation. On the basis of a distinction between 'moral duty' and 'moral responsibility' and the Confucian concept of justice, I argue that the filial obligation of adult children to care respectfully for their aged parents is not necessarily self-imposed. I conclude that due to the naturalistic character of the family, the nature of our familial obligations (such as parental caring for young children and adult children's respectful caring for aged parents) cannot be consensual, contractarian and voluntarist, but instead existential, communal and historical.

Author(s):  
Hanhui XU

LANGUAGE NOTE | Document text in Chinese; abstract also in English. 在西方倫理學中,孝養義務是指(成年)子女對父母尤其是對年邁父母所具有的提供保障、照料、陪伴及滿足其他合理需求的道德責任。與之相關的理論有感恩理論、友誼理論和特殊善理論。對於親子關係的模式、孝養義務的來源、孝養義務的具體要求、以及孝養義務何時能夠結束等問題,三種理論給出了各不相同的回答。本文嘗試探討這三種理論,並對其各自存在的問題給出批評和可能的回應。 In the Western tradition, filial obligation dictates that adult children have a moral duty to provide financial and psychological support to their aging parents. In addition, children are required to meet their parents' “reasonable demands” under given circumstances. There are three accounts of filial obligations that provide specific answers to questions concerning parent-child relationships, such as on what grounds and when filial obligation is encouraged and required. In this paper, the author explores the idea of filial obligation in the West and offers a critical response to the issues involved.


EDIS ◽  
2013 ◽  
Vol 2013 (8) ◽  
Author(s):  
Thomson Paris ◽  
Barukh Rohde ◽  
Phillip E. Kaufman

Rainbow scarabs are members of the beetle family Scarabaeidae, which along with the family Geotrupidae, are commonly known as dung beetles. Scarab beetles were the objects of worship in Ancient Egypt and the more spectacular varieties are made into jewelry. The genus Phanaeus MacLeay is distributed primarily in Neotropical habitats with 100 species, but also in the Neartic region with nine species and the West Indies with one. Dung beetles serve an important role in pasture ecosystems, which has resulted in their introduction around the world. The rainbow scarab has a bright exterior of metallic green, blue, and red interspersed with golden reflections. This 5-page fact sheet was written by Thomson Paris, Barukh Rohde, and Philip E. Kaufman, and published by the UF Department of Entomology and Nematology, July 2013. http://edis.ifas.ufl.edu/in1003


2008 ◽  
Vol 28 (3) ◽  
pp. 413-434 ◽  
Author(s):  
MARIA C. STUIFBERGEN ◽  
JOHANNES J. M. VAN DELDEN ◽  
PEARL A. DYKSTRA

ABSTRACTThere is considerable debate about the effects of today's family structures on support arrangements for older people. Using representative data from The Netherlands, the study reported in this paper investigates which socio-demographic characteristics of adult children and their elderly parents, and which motivations of the adult children, correlate with children giving practical and social support to their parents. The findings indicate that the strongest socio-demographic correlates of a higher likelihood of giving support were: having few siblings, having a widowed parent without a new partner and, for practical support, a short geographical distance between the parent's and child's homes. Single mothers were more likely to receive support than mothers with partners, irrespective of whether their situation followed divorce or widowhood. Widowed fathers also received more support, but only with housework. A good parent-child relationship was the most important motivator for giving support, whereas subscribing to filial obligation norms was a much weaker motivator, especially for social support. Insofar as demographic and cultural changes in family structures predict a lower likelihood of support from children to elderly parents, this applies to practical support, and derives mainly from increased geographical separation distances and from the growing trend for parents to take new partners. Social support is unlikely to be affected by these changes if parents and children maintain good relationships.


Author(s):  
Gregory A. Barton

Albert Howard spent his boyhood in Shropshire county, England. He was educated at Wellington College, the Royal College of Science in South Kensington, London, and St. John’s College, Cambridge, studying under Marshal Ward. He took his first job teaching at Harrison College, Barbados, and then served as Mycologist and Agricultural Lecturer at the Imperial Department of Agriculture for the West Indies. Returning to England, he took a position at Wye College experimenting with hops. This chapter looks in more depth at the early life of Albert Howard and traces the influence that this period has upon his later ideas. In addition, the family background of Gabrielle and Louise Mattaei is also described in depth.


2020 ◽  
pp. 096973302092149
Author(s):  
Hanhui Xu

Adult children’s particular obligations to their parents are filial obligations. The gratitude of filial obligations that treats one’s filial obligations as duties of gratitude to one’s parents is a mainstream view. However, in terms of the requirements of such obligations, the gratitude account fails to provide practical guidance. The general requirement seems that children should benefit their parents as the beneficiary should benefit the benefactor. The question is what kinds of benefits adult children should provide to their parents? In some cases, adult children feel obligated to provide particular benefits to their parents like paying their medical bills or spending time with them. While in some other cases, it seems that they can use their own discretion to decide how to satisfy the filial obligations so long as what they do benefits their parents. In this article, I am trying to argue that although the general requirement of the filial obligations is to benefit the parents, there are two kinds of benefits that adult children are strongly obligated to provide. These are special goods that parents can only get from their children and things that meet their parents’ basic needs. In addition, although adult children have filial obligations to benefit their parents, there should be some limitations on the requirements of filial obligation. Namely, adult children do not have a filial obligation to meet their parents’ desires that could only be satisfied at the cost of adult children’s liberty related to significant aspects of their lives, or to meet their parents’ desires that could only be satisfied at the cost of infringing their capacity to fulfil other important duties.


2019 ◽  
Vol 12 (3) ◽  
pp. e227882 ◽  
Author(s):  
Venkiteswaran Muralidhar ◽  
Pankaja Raghav ◽  
Prianka Das ◽  
Akhil Goel

India is the largest consumer of asbestos in the world. There is no report from India of mesothelioma related to asbestos. The case is a 42-year-old man who died of pleural mesothelioma. He was exposed to asbestos domestically and from the environment since birth. Two of his close family members worked in a factory that used asbestos. The living quarter of the family was within the premises of the factory. Asbestos waste was strewn on the grounds surrounding the quarters. After decades of legal battles by workers and families exposed to asbestos, Indian courts have ordered remedial measures and compensation to people, who are exposed to asbestos at work and the environment. Mesothelioma, currently in epidemic proportions in the west where asbestos production was banned in the 1990s, could rise to alarming levels in the next decades in India if the legal remedial measures are not implemented soon.


Author(s):  
Karen M. Kobayashi ◽  
Laura Funk

RÉSUMÉS’inspirant de l’hypothèse d’enjeu intergénérationelle (Bengtson and Kuypers, 1971), cet’article étudie la congruence et l’in-congruence entre les générations sur l’obligation filiale, et les implications pour l’assistance sociale, entre les parents anciens nisei (la seconde génération) et les enfants adultes de sansei (la troisième génération) dans les familles canadiennes japonaises. À l’aide des données des entretiens semi-structurés avec 100 dyads parent-enfant en la Colombie Britannique, la congruence sur des réponses fermées aux déclarations de valeur (la congruence de degré) et la congruence de contenu des réponses ouvertes sont examinés. Les conclusions montrent que la majorité des dyads parent-enfant indique congruence globale (degré et contenu) en ligne directe d’obligation, surtout lorsqu’un parent est féminin, veuf, ou dont l’état de santé est mauvaise ou passable. Nous concluons que, malgré des expériences sensiblement différentes dans le cours de la vie et des processus d’acculturation différents, les deux générations continuent de considérer l’obligation filiale comme importante. Ces conclusions sont discutées quant aux implications pour les échanges de soutien social, étant donné une évaluation continue de l’obligation filiale en Asie post-immigrant (né en Amérique du Nord) et familles immigrantes.


2017 ◽  
Vol 38 (7) ◽  
pp. 1429-1452 ◽  
Author(s):  
BERIT INGERSOLL-DAYTON ◽  
SUREEPORN PUNPUING ◽  
KANCHANA TANGCHONLATIP ◽  
LAURA YAKAS

ABSTRACTIn many parts of the world, grandparents live with their grandchildren in ‘skipped-generation households’ in which no parent resides. In Thailand, this living arrangement is more common in rural areas where parents often migrate to find employment. The focus of this article is on how grandparents make the decision to live in skipped-generation households. Our study is based upon open-ended interviews with 48 grandparents who lived in three rural areas of Thailand. Using an interpretative phenomenological approach, the analysis uncovers several factors that contribute to grandparents’ decisions about their living arrangements. These factors include: norms about care-giving and family obligation, inadequate child-care options, the need for financial support, problematic relationships within the family and a desire for companionship. We also identify three different decision-making patterns: grandparents initiating the decision to provide grandchild care, adult children asking grandparents to assume this role and adult children abandoning grandchildren to the grandparents. Based upon these findings, we provide implications for practice that address the conditions of grandparents and their family members.


2015 ◽  
Vol 24 (2) ◽  
pp. 476-485 ◽  
Author(s):  
Elisangela Argenta Zanatta ◽  
Maria da Graça Corso da Motta

The aim was to understand how violence is understood by the young, in their experience, in the perspective of corporeality and vulnerability. Qualitative research was undertaken with 21 young people, students of nursing at a university in the West of the Brazilian state of Santa Catarina. The information was produced based on a genogram and ecomap, and on the dynamics of creativity and sensitivity, these being interpreted in the light of Hermeneutics. The young understand violence as an absence of happiness, as something which harms their integrity; by violence, they understand the negligence existing in the relationship between parents and children and in the conflictual relationships experienced in the family. The study raised important elements for understanding the violence from the viewpoint of the young person, revealing the need to outline actions of nursing care which reduce the situations of vulnerability to this phenomenon which interferes in their way of being in the world.


1992 ◽  
Vol 34 (2) ◽  
pp. 109-124 ◽  
Author(s):  
Kyu-Taik Sung

This study identified five major types of motivation for parent care in a survey of 130 filial Koreans: respect for parents, filial responsibility, harmonization of the family, repayment of debts, and filial sacrifice. The meanings of these qualitative dimensions of parent care in the cultural context of Korea are discussed. Filial motivations reflect the values Koreans are aspiring for today that consolidate the caring relationships between adult children and their elderly parents. Both the importance of nurturing filial morality and the need for advancing traditional values associated with the caring relationships are also discussed.


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