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In Confucianism, Chinese Buddhism, Taoism,[2] and Roman ethics, filial piety (Chinese: 孝, xiào) (Latin: pietas) is a virtue of respect for one's parents, elders, and ancestors. The Confucian Classic of Filial Piety, thought to be written around the late Warring States-Qin-Han period, has historically been the authoritative source on the Confucian tenet of filial piety. The book—a purported dialogue between Confucius and his student Zengzi—is about how to set up a good society using the principle of filial piety. Filial piety is central to Confucian role ethics.

In more general terms, filial piety means to be good to one's parents; to take care of one's parents; to engage in good conduct, not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to show love, respect, and support; to display courtesy; to ensure male heirs; to uphold fraternity among brothers; to wisely advise one's parents, including dissuading them from moral unrighteousness; to display sorrow for their sickness and death; and to bury them and carry out sacrifices after their death.

Filial piety is considered a key virtue in Chinese and other East Asian cultures, and it is the main subject of many stories. One of the most famous collections of such stories is The Twenty-four Cases of Filial Piety (Chinese: 二十四孝; pinyin: Èrshí-sì xiào). These stories depict how children exercised their filial piety customs in the past. While China has always had a diversity of religious beliefs, the custom of filial piety has been common to almost all of them; historian Hugh D.R. Baker calls respect for the family the one element common to almost all Chinese people.

The western term filial piety was originally derived from studies of Western societies, based on Mediterranean cultures. However, filial piety among the ancient Romans, for example, was largely different from the Chinese in its logic and enactment.[3] Filial piety is illustrated by the Chinese character xiao (孝). The character is a combination of the character lao (old) above the character zi (son), that is, an elder being carried by a son.[4] This indicates that the older generation should be supported by the younger generation.[5] In Korean Confucianism, the character 孝 is pronounced hyo (효). In Vietnamese, the character 孝 is written in the Vietnamese alphabet as hiếu. In Japanese, the term is generally rendered in spoken and written language as 親孝行, oyakōkō, adding the characters for parent and conduct to the Chinese character to make the word more specific.

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