A Chinese college student, Wang Jing, angered by her father’s adultery, has created a web site that publicly denounces his affairs:

A freshman at a Jinan university, East China’s Shandong Province, the
daughter Wang Jing resorted to radical measures including petitions, on her
website depicting the trials and tribulations of her family that was, as
she writes "derailed by a wanton father."

Her efforts were to no avail. Her parents’ 21-year union ended this February
with more resentment than pity.

"It’s he who made me go to such extreme measures when my previous
affectionate approaches had failed," Jing says. She allegedly says she
would rather sacrifice her father’s promising political career for a happy,
re-united family.

    One popular misconception of what Confucius said, which was promoted by the historical ways in which Confucian ideas were made into un-Confucian laws in China, is that the father should be all powerful within the family.   While there are obvious preferences in the Analects for older, wiser(??) individuals over younger people, and for men over women (a bias which must to be jettisoned to make Confucianism compatible with modern life), there is nothing automatic about a father’s standing and authority.

      To have any kind of moral significance, a father must fulfill his social duties as a father.  If he does not, he should be criticized – albeit gently at first – and if he persists in unethical behavior he should be called on it.

      It seems to me, therefore, that Wang Jing is enacting Confucian morality in an entirely appropriate way.  Now, some may argue that children must simply endure parental depravities, as Mencius tells us Shun did, but, as that same story of Shun suggests, children must also keep an eye on larger family – and I would argue social – solidarities.  Shun, after all, disobeyed his father and got married in order to do right by the larger filial duty of maintaining familial integrity.  And that is, by and large, what Wang Jing is doing.  Her father disgraced the family; so, she must take action to protect the family.

     You go girl!

UPDATE: Roland, at ESWN, is on it.  And, from Roland, here is a link to the site (in Chinese).

UP-UPDATE: The story thickens.  Roland has links and translations which suggest the father was not at fault, but the wife!   If that is so, then the daughter may have been duped.  And if that is true, then maybe she should set up a web page criticizing the mother.

Sam Crane Avatar

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6 responses to “How Filiality Can Work Against The Father”

  1. Chris Avatar
    Chris

    That’s a very interesting case, Sam!
    I wonder though, you seem to be paraphrasing Lun Yu 4.18, but this is a hard passage. On the one hand, Confucius surely suggests that we should critique the parent who strays from the path. But then he adds that if they do not agree, we ought to bear burdens and not complain. This last part is ambiguous. He could mean “not critique further” and so carry the burden of not being able to help, or he could mean “critique further” and then bear the burden of anger from the parents, or perhaps even from others who might see you as insubordinate. It is unclear to me which 4.18 means.
    Further, David Wong has recently published an interesting article arguing for a second-generation right in Confucianism for freedom of speech, argued for on the grounds that it is our duty to critique others in order to help them to find their way towards Jen.

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  2. Sam Avatar

    Chris,
    Yes, I am thinking of 4.18. I am also thinking of 12.11, which begins: “Duke Ching asked Confucius about governing and Confucius said: “Ruler a ruler, minister a minister, father a father, son a son.” Which I take to mean that for good moral order, a father must live up to his obligations as a father. I might be pushing things a bit, but I would even suggest 18.7, which, in the Hinton translation, has this line: “The obligation of youth and age cannot be abandoned.” Although this passage is referring to an obligation to accept office when it is offered, the notion of “obligation of age” could well be construed as a more general duty to fulfill all of our social duties, including being a good father to our wives and children.

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  3. Chris Avatar
    Chris

    Sam,
    Perhaps the rectification of names in 12. 11 can be used with 4. 18 and the ‘one thread’ of 4. 15 to produce an even more solid defense of her actions. Lun Yu 4.15 suggests that Chung and Shu are central to Jen. So, by Chung, she remains loyal to the father (or perhaps the family in general, as you suggest) and her responsibilities as a daughter by drawing critical attention to his misdeeds (as per 4. 18). The element of Shu might be seen by the fact that if she were in the other’s (dad’s) position in an ideal sense (and via reciprocity), she would want the same treatment for herself, given that as a father one should want to embrace one’s proper roles and responsibilities, given that they are the core of who one is.

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  4. Christopher Avatar
    Christopher

    Hi Sam,
    I have to say that the whole notion of public denunciations like this makes me more than a little uneasy in the context of modern China. As you know, such actions have a rather checkered recent past. Is there that big a difference between these websites and the big character posters in the Cultural Revolutions, save for the fact that the websites reach more people? There have been other examples of similar public denunciation websites in the PRC recently and in every case the facts are disputed. Moreover, airing them publicly seems to have resulted in more problems for all those involved. I don’t doubt that there are serious misdeeds going on in some of these cases and that public denunciation might be temporarily satisfying. There was clearly official corruption in the CCP before (after and during) Wen’ge, but that doesn’t mean that this is a good way to deal with it.

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  5. Sam Avatar

    Christopher,
    Upon further reflection, I think you are right. Denunciations can be tricky and get out of hand; and it seems that, in this case, there are at least some questions as to the father’s guilt. I let my desire to make the case that a daughter’s remonstrance toward a father should not be rejected a priori from a Confucian point of view get in the way of the potential dangers of public denunciation. While I will grant your point, however, I will stand by my claim that, in those cases where a father is truly violating his paternal duties, a daughter, or a son, is justified in pointing out the fault.

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  6. isha Avatar
    isha

    There is some Taoist wisdom from the above presentation: Child Psychology – Wildest Colts Make the Best Horses, ADHD
    But the following presentation is depressing:

    Drugging our Children w/ Psychiatry’s Antipsychotic Drugs
    I would like to meet with Dr. Breeding when I get a chance …
    Isha

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