Here is a link to my paper “Impartiality in the Ancient Root: Two Concepts of Xiàotì.“
(This paper is a correction and improvement of parts of a paper I posted on June 12, 2025.)
Abstract:
There were two anciently familiar concepts of xiào and tì understood as partner practices: filial piety within the family and respect for seniority without (the “straddling pair”), e.g. at Analects 1.6 and 13.20; and, much later, being a good son and younger brother (the “lineage pair”).
Elder-respect outside the family was an important value in classical Confucianism. Benefits of elder-respect noted in ancient texts include universality, impartiality, and protections for the weakest and for peace. We might add order, social mobility, and self-understanding.
A number of early texts suggest that Youzi means the straddling pair at Analects 1.2. This reading brings the statement at 1.2 much closer in language and philosophy to the Confucius of the Analects (and to the Mencius). And it vastly improves the philosophical quality of Youzi’s statement, not only by better grounding public virtue, but also because the lineage pair could not be practiced by most of the people whose virtue was most important to Confucius and associates: most heads of states, of clans, of lineages, and of brothers; nor by Shun, Wen, or Taibo.
Since my conclusions go against the scholarly consensus on some points, one might be inclined to dismiss my arguments unread. I argue on largely independent grounds in a separate paper that the scholarly consensus lacks authority on this and related matters.
