“Serve Them with Rituals”: Power and Emotions in the Confucian Parent-Child Relationship

Probably not a substantial claim: may not pass S4 (based).

The Analects does not explicitly discuss parenting.

“Although the Analects does not explicitly discuss parenting, passages that mention Confucius with his children are thought provoking.”

• AssumptionRests on an assumption: The Analects and related early Confucian texts contain enough material to reconstruct a normative Confucian ethical view of the parent-child relationship despite the Analects not explicitly discussing parenting.

Probably not a substantial claim: may not pass S3 (load-bearing).

This translation is consistent with an earlier exchange in The School Sayings of Confucius about Zi Lu not ending his mourning for his sister after the prescribed mourning period.

“This translation is also consistent with an earlier exchange (section 26) preceding the Boyu passage (section 28) in the The School Sayings of Confucius about Zi Lu 子路 not ending his mourning for his sister after the prescribed mourning period.”

• cites The School Sayings of ConfuciusNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Discussions of parent-child relationships in Confucian texts focus primarily on filiality (xiao).

“Discussions of parent-child relationships in Confucian texts focus primarily on filiality (xiao 孝).”

Probably not a substantial claim: may not pass S4 (based).

In contrast to attention paid to filial conduct, there is no mention of the ethical requirement of parenthood in the Analects.

“In contrast to the attention paid to filial conduct, there is no mention of the ethical requirement of parenthood in the Analects.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Descriptive li in China's history sometimes degenerated into mechanisms of social control demanding external conformity that benefited those in authority.

“which in China's long history had sometimes degenerated into mechanisms of social control demanding external conformity that benefited those in authority.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

From a psychological perspective, there is probably more than a grain of truth in criticism of traditional Confucian society as authoritarian.

“From a psychological perspective, there is probably more than a grain of truth in such criticism of traditional Confucian society”

Probably not a substantial claim: may not pass S3 (load-bearing).

When conceived as phenomena ubiquitous in all cultures, rituals can be either good or bad.

“When conceived as phenomena ubiquitous in all cultures, rituals can be either good or bad.”

• cites Engelhardt 2012 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Descriptive li are actual rules of conduct and patterns of behavior inherited from the past that entrench social structure and perpetuate traditional values.

“descriptive li, actual rules of conduct and patterns of behavior inherited from the past that entrench the social structure and perpetuate traditional values”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based). May combine two claims.

Meeting the ethical criteria of evaluative li cannot be merely following an external code of conduct; descriptive li must be personally appropriated as an aesthetic performance embodying emotions and meanings.

“As exemplary conduct, meeting the ethical criteria of evaluative li cannot be merely following an external code of conduct; descriptive li must be personally appropriated as an aesthetic performance embodying emotions and meanings”

Classified as probably not a substantial claim.

Ritual forms could change to adapt to new situations as long as the content-the emotions and meanings-are efficaciously expressed, stimulated, and regulated.

“The forms could change to adapt to new situations as long as the content--the emotions and meanings--are efficaciously expressed, stimulated, and regulated.”

Classified as probably not a substantial claim.

Sometimes meanings change as worldviews change while forms continue to express emotions that remain or have become relevant.

“Sometimes, the meanings change, as worldviews change with new knowledge, while the forms continue to be followed to express emotions that remain or have become relevant.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Emotions are central to rituals from the sociological perspective.

“Emotions are central to rituals from this perspective, in contrast to everyday usage of the term to refer to repetitive, mechanical, empty, and meaningless behavior.”

• cites Rossner and Meher 2014 sourceNot checked — no full text of the source

Probably not a substantial claim: may not pass S3 (load-bearing).

The more significant use of li in Confucian texts is evaluative, applying a regulative ideal of human excellence as criteria for judging actions, character, and social norms.

“Besides this descriptive use referring to historical codes of conduct, the more significant use of li in Confucian texts is evaluative, applying a regulative ideal of human excellence as criteria for judging actions, character, as well as de facto social norms or codes of conduct”

Classified as probably not a substantial claim.

In learning descriptive li through education and socialization, participants acquire certain ways of feeling, viewing and interacting with the world.

“In learning descriptive li through education and socialization, participants acquire certain ways of feeling, of viewing and interacting with the world.”

Classified as probably not a substantial claim. May combine two claims.

The visible details of ritual forms observed in repeated performances embody meanings shared by participants and serve to express, regulate, or stimulate emotions.

“The visible details of ritual forms observed in repeated performances embody meanings shared by participants and serve to express, regulate, or stimulate emotions.”

Classified as probably not a substantial claim.

Descriptive li provides concrete forms to express fitting emotions and communicate appropriate meanings across occasions.

“From mundane occasions such as greeting a friend, introducing oneself to a superior, to important rites of passage celebrating coming of age and marriage, to funeral rites of mourning and sacrifices to departed ancestors, descriptive li provides the concrete forms to express fitting emotions and communicate appropriate meanings.”

Classified as probably not a substantial claim. May combine two claims.

Respect (jing) is the most important emotion conducive to harmony, moving us to defer to others.

“the most important of which is respect (jing 敬), which moves us to defer to others.”

Probably not a substantial claim: may not pass S2 (checkable).

Such criticism should not be considered an exemplary application of Confucian relational ideals when examining the text from a critical philosophical perspective.

“but this should not be considered an exemplary application of Confucian relational ideals when we examine the text from a critical philosophical perspective.”

Classified as probably not a substantial claim.

In Chinese society, li encompasses rites and ceremonies but also everyday practices such as dress codes and etiquette, bringing li closer to the sociological conception of ritual.

“In Chinese society, li encompasses such rites and ceremonies but also includes practices that were very much part of everyday life-such as dress codes and etiquette for different occasions-bringing li closer to the conception of ritual in sociological studies”

• cites Rossner and Meher 2014 sourceNot checked — no full text of the source

Classified as probably not a substantial claim.

Descriptive li can be critiqued with evaluative li.

“Furthermore, descriptive li can be critiqued with evaluative li.”

May combine two claims.

Such emotions and attitudes avoid or counter hostility and encourage positive responses to minimize conflict and move toward a harmonious outcome.

“Such emotions and the associated attitudes have the effect of avoiding or countering potential or actual hostility; they encourage more positive responses from others to avoid or minimize conflict and move toward more harmonious outcome.”

May combine two claims.

The material forms of ritual are necessary as vehicles but not sufficient to determine whether harmony will be achieved.

“The material forms of ritual, descriptive li, though necessary as vehicles, are not sufficient to determine whether harmony-the goal of evaluative li-will be achieved.”

Classified as probably not a substantial claim. May combine two claims.

The behavioral aspects of li aim at maintaining dignified demeanor and proper countenance, and li provides the language and modes of expression for emotions conducive to harmony.

“The behavioral aspects of li aim at maintaining dignified demeanor and proper countenance, and li provides the language and modes of expression for emotions conducive to harmony”

May combine two claims.

Confucius' reply suggests he took into account the difference in talents between Yan Hui and Boyu and understood why Yan Lu might think Confucius would be willing to help provide an outer coffin for Yan Hui when he did not do so for his own son.

“Confucius' reply suggests that he took into account the difference in talents between Yan Hui and Boyu and understood why Yan Lu might think Confucius would be willing to help provide an outer coffin for Yan Hui when he did not do so for his own son.”

Probably not a substantial claim: may not pass S3 (load-bearing).

McLeod's interpretation is consistent with studies citing Confucian influence on the traditional Chinese view of ideal fathers as heads of households and emotionally distant disciplinarians.

“His interpretation is consistent with studies citing Confucian influence on the traditional Chinese view of ideal fathers as heads of households and emotionally distant disciplinarians of their children (Li 2023).”

• cites Li 2023Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

If Confucius' treatment of his unnamed daughter in Analects 5.1 suggests a lack of concern for her welfare difficult to justify within the Confucian ethical framework, this might point to Confucius' lack as a father instead of a normative view of Confucian parenthood.

“If it seems that Confucius' treatment of his unnamed daughter in Analects 5.1 suggests a lack of concern for her welfare that is difficult to justify within the Confucian ethical framework, this might point to Confucius' lack as a father (even by the standards of his time) instead of a normative view of Confucian parenthood.”

• cites Analects 5.1Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Departed parents should never be forgotten, and hence there are rites of offerings to them even after the mourning period which continue into future generations.

“Departed parents should never be forgotten, and hence there are rites of offerings to them even after the mourning period which continue into future generations”

May combine two claims.

Confucius' wailing upon hearing of Yan Hui's death was excusable as a spontaneous outpouring of grief, but the ritual breach would have been greater if he had continued to wail throughout or after the mourning period for Yan Hui.

“Confucius' wailing upon hearing of Yan Hui's death was excusable as a spontaneous outpouring of grief, but the ritual breach would have been greater if he had continued to wail throughout or after the mourning period for Yan Hui.”

• cites Analects 11.10Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

In the case of Boyu, his grief for his mother was timed differently and had a different effect.

“In the case of Boyu, his grief for his mother was timed differently and had a different effect.”

Probably not a substantial claim: may not pass S4 (based).

Confucius did not ignore his son, even if the latter apparently wished to escape notice.

“More importantly, Confucius did not ignore his son, even if the latter apparently wished to escape notice.”

• AssumptionRests on an assumption: Passages depicting Confucius with his children are relevant evidence for the Confucian ethical view of parenthood.

Classified as probably not a substantial claim.

'Do not act contrary' in Analects 4.18 could be interpreted as observing li, leaving open the possibility for the child to avoid committing wrong while remaining respectful toward parents.

“As with Analects 2.5, “do not act contrary” in Analects 4.18 could be interpreted as observing li, which leaves open the possibility for the child to avoid committing wrong himself/herself while remaining respectful toward parents.”

• cites Analects 4.18Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable).

It would be harmful for the living not to come to terms with the loss and continue their own lives.

“but it would be harmful for the living not to come to terms with the loss and continue their own lives.”

May combine two claims.

In refusing to provide Yan Hui with what he did not provide Boyu, Confucius was also showing respect to his own son; treating Yan Hui better than Boyu in funeral rites would be a public slight to Boyu and relationally inappropriate.

“If Confucius felt more affection and care for his student than for his son, as McLeod suggests, then in refusing to provide Yan Hui with what he did not provide Boyu, Confucius was also showing respect to his own son; for Confucius to treat Yan Hui better than Boyu in such an important matter as funeral rites would be a public slight to Boyu and relationally inappropriate.”

• cites McLeod, forthcomingNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S1 (asserted).

Alexus McLeod draws from the Analects an implicit view of a father's responsibilities that insists on ritual instead of affection being central to the parent-child relationship.

“Noting this asymmetry, Alexus McLeod draws from the text's scanty depictions of Confucius' interactions with his son and daughter an implicit view of a father's responsibilities that insists on ritual instead of affection being central to the parent-child relationship (McLeod, forthcoming).”

• cites McLeod, forthcomingNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

McLeod treats Confucius' grief and Boyu's grief as the same except for their belonging to persons of different social status, when in fact what makes the crucial difference is the expression and effect of grief, not who was grieving for whom.

“McLeod treats Confucius' grief and Boyu's grief as the same except for their belonging to persons of different social status, when in fact what makes the crucial difference is the expression and effect of grief, not who was grieving for whom.”

• cites McLeod, forthcomingNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

A descriptive norm followed according to the letter without appropriate feelings is pointless, as it would not meet the criteria of respect and grief central to evaluative li.

“The descriptive norm followed according to the letter without appropriate feelings is pointless, as it would not meet the criteria of respect and grief as central to evaluative li.”

Probably not a substantial claim: may not pass S2 (checkable).

The answer to how to ensure people's lives are governed by proper affective states conducive to social harmony and Confucian excellence, rather than harmful states, lies in Confucian li.

“The answer to this question lies in Confucian li.”

Classified as probably not a substantial claim.

In the Classic of Family Reverence, the term 'shun' should not be understood as absolute obedience, but as being in accord with parents/elders most of the time to make their lives generally smooth and easy.

“However, given the greater prominence in the text of the discussion on remonstration and disagreeing with parents when they (are going to) act unethically, the term “shun 順” should not be understood as absolute obedience, but as being in accord with parents/elders most of the time to make their lives generally smooth and easy.”

• cites Rosemont and Ames 2009Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

Legge's translation of the first part of the Records of Rites passage-'When the mother of Bo-Yu died, he kept on wailing for her after the year of mourning'-is more convincing.

“I find Legge's different translation of the first part of the Records of Rites passage more convincing: “When the mother of Bo-Yu died, he kept on wailing for her after the year of mourning (qi er you ku 期而猶哭).””

• cites LeggeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

There are evolutionary reasons why we have self-centered tendencies, as those who totally disregard their own interests have a lower probability of survival under various conditions.

“One might even argue that there are evolutionary reasons why we have self-centered tendencies, as those who totally disregard their own interests have a lower probability of survival under various conditions.”

May combine two claims.

It is more likely that having only an inner coffin accords with ritual norm, given Boyu's position and relative youth and that he predeceased his father, and the same norm applied to Yan Hui.

“It is more likely that having only an inner coffin accords with ritual norm, given Boyu's position and relative youth (and the fact that he predeceased his father), and the same norm also applied to Yan Hui.”

• AssumptionRests on an assumption: What is ritually proper for a funeral depends on the deceased's social position and relative age.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Admitting Confucius' human fallibility is a smaller price to pay than attributing to early Confucianism a normative view of ritual-centered parental conduct that precludes a father's affection and love for his children.

“In my view, admitting Confucius' human fallibility (as he himself did in Analects 7.31, 17.4) is a smaller price to pay than attributing to early Confucianism a normative view of ritual-centered parental conduct that precludes a father's affection and love for his children”

• cites Analects 7.31Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Analects 17.4Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

The Records of Rites makes restraining improper feelings the intent of li.

“The Records of Rites makes this concern-restraining improper feelings-the intent of li:”

• cites Records of RitesNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Confucius showed sympathy for Yan Lu but held firm that grieving fathers should resist giving more than is ritually proper, as Yan Hui's fellow students had done despite Confucius' opposition.

“I read Confucius as showing sympathy for Yan Lu but holding firm that grieving fathers should resist giving more than is ritually proper, as Yan Hui's fellow students had done despite Confucius' opposition.”

Probably not a substantial claim: may not pass S2 (checkable).

One should not be too hasty to conclude that Confucius was 'cold and aloof' in his relationship with his son.

“One should not be too hasty to conclude that Confucius was “cold and aloof” in his relationship with his son”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Daoist attacks tend to view rituals as mechanical, empty, and meaningless, which might describe degenerate historical ritual practice but are contrary to the Confucian evaluative conception of li.

“Apart from the fact that such Daoist attacks tend to view rituals as mechanical, empty, and meaningless, which might describe the degenerate phenomena of historical ritual practice but are contrary to the Confucian evaluative conception of li”

May combine two claims.

Confucian li must both express and stimulate emotions conducive to social and political order and restrain and transform emotions contrary to order.

“While its intent is to express and stimulate emotions that are conducive to social and political order, li must also restrain and transform emotions that are contrary to order.”

• cites Analects 12.1Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Other possible reasons for the difference between Confucius' interactions with his son and Yan Hui include the authors of the Analects not being privy to his family life and their greater interest in Yan Hui.

“Other possible reasons for the difference include the authors of the Analects not being privy to Confucius' family life as much as they could observe his interactions with a fellow student, and their greater interest in Yan Hui”

Classified as probably not a substantial claim.

It is a big 'if' whether people, by nature or nurture, always or even often have the proper affective responses.

“However, it is a big “if” whether people, by nature or nurture, always or even often have the “proper affective responses.””

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

If not providing an outer coffin is not evidence that Confucius did not grieve for Yan Hui, then it is also not evidence of coldness toward Boyu.

“If not providing an outer coffin is not evidence that Confucius did not grieve for Yan Hui, then it is also not evidence of coldness toward Boyu”

May combine two claims.

Mencius' theory of goodness being rooted in tendencies we are born with does not preclude human beings also having selfish and anti-social, even vicious, tendencies which, if not present at birth, are acquired all too easily and too soon.

“Mencius' theory of goodness being rooted in tendencies we are born with does not preclude human beings also having selfish and anti-social, even vicious, tendencies which, if not present at birth, are then acquired all too easily and too soon.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

If Analects 4.18 recommends children continue to obey erring parents if remonstration fails, children would not be able to avoid wrongdoing at the behest of parents and would fail to prevent parents' wrongs.

“If the passage is recommending that children continue to obey erring parents if their remonstration fails, children would not be able to avoid wrongdoing at the behest of parents, in addition to failing to prevent wrongs committed by the parents themselves.”

• cites Analects 4.18Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Despite wailing in grief upon hearing of Yan Hui's death, Confucius did not allow his grief to affect his judgement about what is ritually appropriate for the funeral and his ritual compliance after the first shock of uncontrollable grief.

“As the above discussion of the Analects passages about Yan Hui's death and funeral shows, despite “wailing in grief” upon hearing of Yan Hui's death, Confucius did not allow his grief to affect his judgement about what is ritually appropriate for the funeral and his ritual compliance after the first shock of uncontrollable grief.”

• cites Analects 11.10Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

These forms may include but are not limited to traditional li, rules of conduct in parent-child interactions, which should not be slavishly followed; neither should they be dismissed out of hand.

“These forms may include but are not limited to traditional li, rules of conduct in parent-child interactions, which should not be slavishly followed; neither should they be dismissed out of hand.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

The cultural norms and codes of conduct identified as descriptive li consist of the forms that stimulate, regulate, or transform emotions and convey meanings to nurture harmony in human relationships.

“The cultural norms and codes of conduct identified as descriptive li consist of the forms that stimulate, regulate, or transform emotions and convey meanings to nurture harmony in human relationships.”

May combine two claims.

Filiality is concerned with children who have power (though not authority) over their parents being self-disciplined in caring for their vulnerable aged parents according to li, which helps restrain negative emotions and motives and express love and respect with appropriate forms.

“Filiality is instead concerned with children who have power (though not authority) over their parents being self-disciplined in caring for their vulnerable aged parents according to li, which helps to restrain negative emotions and motives, and express love and respect with appropriate forms.”

• AssumptionRests on an assumption: Elderly parents who need care are dependent on others and vulnerable to neglect and even abuse regardless of how much authority social norms may endow them with.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

Sometimes love itself may lead parents to act in ways that harm their children, the most common example being overindulging them, which is detrimental to growth and ethical development.

“Sometimes love itself may lead parents to act in ways that harm their children, the most common example being overindulging them, which is detrimental to growth and ethical development.”

Probably not a substantial claim: may not pass S4 (based).

The Classic of Family Reverence mentions nothing about accepting physical abuse from parents.

“The Classic of Family Reverence mentions nothing about accepting physical abuse from parents.”

• cites The Classic of Family ReverenceNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

As a child grows into an adult, the power dynamic shifts: children may become physically stronger, outstrip parents in abilities and skills, acquire more wealth and social prestige while parents retire, and parents may become dependent on children, who then have power over them.

“As the child grows into an adult, the power dynamic shifts.There comes a time when children become physically stronger than their parents, and they may outstrip their parents in other abilities and skills; they acquire more wealth and social prestige while their parents retire (or are retired).Parents may thus become dependent on their children, who then have power over them.”

May combine two claims.

A patriarchal system seeks to prevent the reversal of power dynamics but can never be totally successful.

“A patriarchal system seeks to prevent this reversal of power dynamics but can never be totally successful.”

May combine two claims.

In Confucius' view, Zeng Shen's behavior risked his own life, and his death would have condemned his father ethically-something a filial son should prevent.

“In Confucius' view, Zeng Shen's behavior risked his own life, and his death would have condemned his father ethically-something a filial son should prevent.”

• cites The School Sayings of Confucius, 'Six Bases of Exemplary Conduct,' section 10Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

It would be a mistake to read the Nei Ze passage on remonstrating against an erring parent as endorsing the parent's abusive conduct.

“While the demand on the child remonstrating against an erring parent seems unreasonable and totally one-sided in respect or care, it would be a mistake to read this passage as endorsing the parent's abusive conduct.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The 'Pattern of the Family' chapter discusses the li involved when parents do not behave as they should, with more elaboration than Analects 4.18.

“The chapter also discusses the li involved when parents do not behave as they should, with more elaboration than Analects 4.18:”

• cites Analects 4.18Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Records of Rites, 'Pattern of the Family (Nei Ze 內則)'Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

Parents' abusive behaviors are contrary to evaluative Confucian li and should be avoided and prevented; children should not tolerate such abuse at the risk of serious irreparable harm.

“Parents' abusive behaviors are contrary to evaluative Confucian li and should be avoided and prevented; furthermore, children should not tolerate such abuse at the risk of serious irreparable harm.”

Probably not a substantial claim: may not pass S4 (based).

From the ethical perspective, Confucians conceive of li as an excellence that people must cultivate in their relationships.

“From the ethical perspective, Confucians conceive of li as an excellence that people must cultivate in their relationships.”

May combine two claims.

Although parents requiring care best bring out the function of li, ritual forms showing love and respect do not apply only when parents reach that stage in life.

“Although parents requiring care best bring out the function of li, it does not mean that ritual forms showing love and respect only apply when they reach that stage in life.”

May combine two claims.

The ethical demands on parent and child in the Nei Ze are unequal, but there is reciprocity of love and respect up to a point.

“The ethical demands on parent and child are unequal (what would equality mean in this context?), but there is reciprocity of love and respect up to a point.”

May combine two claims.

Parents' observance of li toward their children, as in the case of filial children serving parents with li, expresses love and respect, although the nature of a parent's love and respect for a child differs from that of the child for the parent.

“Furthermore, parents' observance of li toward their children, as in the case of filial children serving parents with li, expresses love and respect, albeit the nature of a parent's love and respect for a child differs from those of the child for the parent.”

Probably not a substantial claim: may not pass S2 (checkable), S4 (based).

Children's personal cultivation through li, and therefore their becoming filial, would have a higher chance of success if parents set an example in disciplining their own negative emotions and refrained from abusing their power in dealings with those less powerful than themselves, including their children.

“Children's personal cultivation through li, and therefore their becoming filial, would have a higher chance of success if parents set an example in disciplining their own negative emotions and refrained from abusing their power in their dealings with those less powerful than themselves, including their children.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

From infancy, a child's dependence secures parental power; infants and young children already have power over their parents through their parents' love for them.

“From infancy, a child's dependence secures parental power; although one could also argue that even infants and young children already have power over their parents through their parents' love for them.”

May combine two claims.

The section immediately preceding the remonstration section makes clear that parents acting in accordance with li consider their children's welfare and do not resort to physical abuse even when provoked.

“The section immediately preceding the section about remonstration makes it clear that parents acting in accordance with li consider their children's welfare and do not resort to physical abuse even when provoked.”

• cites Records of Rites, 'Pattern of the Family (Nei Ze 內則)' section 17Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Today the rule denying children private goods seems totally unrealistic; even in the past, it was difficult to enforce, and sometimes it was practically necessary to hand over the economic and financial reins of the family to the next generation while the parents were alive.

“Today, this rule seems totally unrealistic; even in the past, it was difficult to enforce.Sometimes it was practically necessary to hand over the economic and financial reins of the family to the next generation while the parents were alive.”

May combine two claims.

Refraining from tit-for-tat actions shows the self-restraint of acting with li; filial conduct in serving one's parents with li is not about less powerful sons submitting to the arbitrary wills of all-powerful fathers.

“Refraining from any tit-for-tat actions shows the self-restraint of acting with li.Filial conduct in serving one's parents with li is not about less powerful sons submitting to the arbitrary wills of all-powerful fathers.”

May combine two claims.

Those who govern must first set an example by acting in accordance with li, not only descriptively but also meeting its evaluative criteria by showing others respect.

“Those who govern rather than the governed must first set an example acting in accordance with li, not only descriptively but also meeting its evaluative criteria by showing others respect:”

• cites Analects 13.4Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Analects 14.41Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S2 (checkable). May combine two claims.

The Confucian li of parenting can be understood as the forms that bring together habit, image, symbol, and movement to convey emotions and shared meanings in the best practices of parenting, which can guide parents to show love in proper ways that are in the child's best interests in the long run.

“We could understand the Confucian li of parenting as the forms that bring together habit, image, symbol, and movement to convey emotions and shared meanings in the best practices of parenting, which can provide a guide for parents to ensure that they show their love in proper ways, which are in the child's best interests in the long run.”

Classified as probably not a substantial claim.

Self-discipline in Confucian practice is overcoming preoccupation with self-centered concerns and corresponding emotions insofar as they obstruct observance of li aimed at achieving harmony with others.

“Self-discipline is overcoming one's preoccupation with self-centered concerns and corresponding emotions insofar as they obstruct observance of li aimed at achieving harmony with others.”

May combine two claims.

Early Confucian texts emphasize reciprocity of love and respect despite assuming family and political relationships to be hierarchical.

“Despite assuming family and political relationships to be hierarchical, early Confucian texts emphasize reciprocity of love and respect.”

• cites Records of Rites, 'Questions of Duke Ai' section 8Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

In both The School Sayings of Confucius account about Zeng Shen and the Mencius account about Shun, the sons were adults, not helpless children; these passages should not be read as condoning child abuse.

“It should be noted that in both The School Sayings of Confucius account about Zeng Shen and the Mencius account about Shun, the sons were adults, not helpless children.In no way should we read these passages as condoning child abuse.”

• cites The School Sayings of ConfuciusNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Mencius 5A2Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites Mencius 4A2Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.