新24孝文档
引言
新版“24孝”行动标准的发布在网络上引发广泛讨论，很多网友表示支持，称做子女的就应该为父母做到这些。
同时也引发很多质疑声音，称“不切实际”，按此标准，不能尽孝的人太多了。
受访的父母们则表示，并不要求子女们都做到这些，只要能“常回家看看”，就心满意足了。
新标准下多“不孝子”心有余而力不足
新版“24孝”行动标准，不仅包括“教父母学会上网”、“为父母购买合适的保险”等与现代生活紧密结合的行动准则，还包括“支持单身父母再婚”、“仔细聆听父母的往事”等观念突破和对老年人的心理关怀。
很多网友感慨，如果按照这个标准来衡量的话，自己就是“不孝子”。
“不是不想尽孝，而是在工作和生活的双重下力下，心有余而力不足。
”
29岁的苏珊曾在外地打拼多年，为了能多陪陪父母，才选择回到家乡。
“看完这24条，我真心觉得自己是个不孝顺的孩子!”
桥梁工程师王磊常年不在父母身边，无奈地感慨这些标准“很多不靠谱”、“根本无法执行”，“最多只能给父母打打电话，买点东西，寄点钱。
”“父母对我没啥要求，只要我开心工作，幸福生活，身体健康就好。
”王磊说，“但父母越开明，我就越感到内疚。
”有很多年轻人都像王磊一样，一年难得回家一次，除了打电话和寄钱以外，为父母做的事情少之又少。
网友“piaoy”称，“这24孝大多数只要有孝心的人都能做到，而没孝心的连三孝都做不到。
”
苏珊坦言，其实这些新标准并不难，“只是之前没想到这么深”，她表示以后会参照做，更加孝敬自己的父母。
网友“我是小石头”表示，“说做不到的都是找借口，父母也没有要求我们全部做到，我自己要争取多为父母做这些事，自己的子女也在看，将来有一天我们自己也是要老的。
”父母：乐见“新24孝”最愿子女常回家
63岁的钟翠英看到新版“24孝”非常开心，“这个标准定得太好了，老人就是需要这些关怀，但是孩子们却不懂，希望他们看了以后能够学一学。
”她说，最希望孩子能带自己一起旅行，“因为他们每次旅行都是把我们扔在家里。
”
很多老年人网友纷纷表示支持这一新标准，网友“漂亮的麦子”说，“我的孩子是80后的，是应该让她们知道什么是‘孝’了，对于孩子、孩子的孩子我们只有付出。
”同时也有网友指出，“孝”重在内心的尊重、关爱和日常沟通，而不应该限定这些条条框框。
“我可以说能够做到百分之九十。
”53岁的老陈是街坊邻居公认的“孝子”，工作再忙都会抽空陪父母，给他们做饭、陪他们聊天。
新“24孝”在他看来再平常不过。
而作为父母，老陈则感慨孤独，希望自己的子女多回家看看，哪怕是说说话。
今年6月，首次提交全国人大常委审议的《老年人权益保障法》修订草案中新增一条“常回家看看”，曾引起巨大的关注和争议。
新版“24孝”的第一条就是“经常带着爱人、子女回家”。
“能做到当然最好，做不到的话也不会强求，只要能经常来看看我，就很满足了。
”钟翠英的想法，也许代表了大多数的父母。
网友“娟子”说，儿子和自己不在一座城市，这24条里有很多做不到，但是经常往家里打电话，有假期就尽可能回家。
“孩子们也不容易，在外打拼很艰难，能做到这些我们就已经很欣慰了。
”
新版“24孝”
新版“24孝”行动标准由全国妇联老龄工作协调办、全国老龄办、全国心系系列活动组委会共同发布。
内容包括：
1、经常带着爱人、子女回家
2、节假日尽量与父母共度
3、为父母举办生日宴会
4、亲自给父母做饭
5、每周给父母打个电话
6、父母的零花钱不能少
7、为父母建立“关爱卡”
8、仔细聆听父母的往事
9、教父母学会上网
10、经常为父母拍照
11、对父母的爱要说出口
12、打开父母的心结
13、支持父母的业余爱好
14、支持单身父母再婚
15、定期带父母做体检
16、为父母购买合适的保险
17、常跟父母做交心的沟通
18、带父母一起出席重要的活动
19、带父母参观你工作的地方
20、带父母去旅行或故地重游
21、和父母一起锻炼身体
22、适当参与父母的活动
23、陪父母拜访他们的老朋友
24、陪父母看一场老电影。
[优质文档]新二十四孝
![[优质文档]新二十四孝](https://360docs-1393072327.cos.ap-beijing.myqcloud.com/b6e111c6866fb84ae55c8d63.webp)
[优质文档]新二十四孝新“24孝”
1、经常带着爱人、子女回家
2、节假日尽量与父母共度
3、为父母举办生日宴会
4、亲自给父母做饭
5、每周给父母打个电话
6、父母的零花钱不能少
7、为父母建立“关爱卡”
8、仔细聆听父母的往事
9、教父母学会上网
10、经常为父母拍照
11、对父母的爱要说出口
12、打开父母的心结
13、支持父母的业余爱好
14、支持单身父母再婚
15、定期带父母做体检
16、为父母购买合适的保险
、常跟父母做交心的沟通 17
18、带父母一起出席重要的活动
19、带父母参观你工作的地方
20、带父母去旅行或故地重游
21、和父母一起锻炼身体
22、适当参与父母的活动
23、陪父母拜访他们的老朋友
24、陪父母看一场老电影。
二十四孝原文
《二十四孝图》序——不忠之人必奸伪，不孝之人不成器。
子曰：“夫孝，德之本也。
”作为世界文明的发祥地之一，有着几千年历史文化的文明古国，孝养老人是我们中华民族的优良传统美德，作为华夏的子孙应当继承与发扬。
元代画家郭居敬以人物为主体，以山水、花草、禽兽、楼阁等为衬托所作之《二十四孝》图文故事源远流长，代代相传，它形如童话，近似寓言，表达了一种强烈的真爱，弘扬了一种心灵的纯美和善良，既是生活写真，也是艺术的完美，是中华民族一朵永不凋谢的瑰丽的道德之花。
人之有亲，犹如茂木有根，流水有源；人之尽孝，亦如慈乌反哺，羔羊跪乳。
自古有“百善孝为先”、“以孝治天下”之说。
今天，让我们走进《二十四孝》图文故事，用历史唯物主义的观点看待这些问题，取其精华，摒弃糟粕，在构建社会主义和谐社会中，用我们的真情去孝顺生养我们的父母，共谱新时代的孝道之歌，更好的构建我们的和谐家园、和谐社会。
1、孝感动天舜帝，天生就懂得大孝。
他父亲脾气古怪，继母性情变化无常，同父异母的弟弟名字叫象，非常不懂事——他们多次设诡计陷害舜，但舜毫无嫉恨，总是以德报怨。
舜每天去历山耕田种地，干活时有大象跑来替他拉犁，小鸟飞来如他播种，是他的孝行感动了上天才会有这样的景象啊。
尧帝听说舜的事迹后，让自己的九个儿子拜舜为师把自己的二个心爱的女儿同时嫁给舜为妻子，最后把天下禅让给了舜。
2、芦衣顺母春秋时期鲁国的闵损，以德孝著称。
幼年时母亲就死了。
父亲续娶了后妻，后母又生了两个儿子。
寒冷的冬天，继母给两个亲儿子穿着用棉花填絮做的冬衣，因为厌弃闵损，给他穿用芦花填絮的“绵衣”。
一天，父亲出门让闵损驾御马车，闵损因身体寒冷发抖，将缰绳坠落地上，被父亲鞭打，打破后发现是“芦花”做的棉衣，父亲才知道闵损受到虐待，要休掉后妻。
闵损跪求父亲说：“留下母亲，只是我一个孩子受冷；赶走母亲，三个孩子都要挨冻。
”继母听说，立即悔恨知错，从此改过。
并视闵损为亲生儿子。
3、为亲负米子路年轻时家里很穷，自己经常吃嫩藜叶和野藿叶等野菜做的饭，却把俸米从百里以外的地方背回家给双亲吃。
24孝故事内容
24孝故事内容一、恣蚊饱血吴猛，晋朝濮阳人，八岁时就懂得孝敬父母。
家里贫穷，没有蚊帐，蚊虫叮咬使父亲不能安睡。
每到夏夜，吴猛总是赤身坐在父亲床前，任蚊虫叮咬而不驱赶，担心蚊虫离开自己去叮咬父亲。
二、扼虎救父晋朝时，有一位叫杨香的孝子，十四岁的时候就经常跟着父亲去田里收割庄稼。
有一天，突然一只老虎把他的父亲衔去。
当时杨香手无寸铁，但他深深地知道必须去救自己的父亲，于是不顾自身的危险，立即爬上虎背，紧紧扼住老虎的脖子，老虎终于松口逃走。
他的父亲也就脱离虎口，保全了性命。
有诗颂曰：深山逢白额，努力搏腥风;父子俱无恙，脱身虎口中。
三、哭竹生笋孟宗，三国时江夏人，姓孟，名宗，字恭武，从小就丧了父亲，家里十分贫寒，母子俩相依为命。
长大后，母亲年纪老迈，体弱多病，不管母亲想吃什么，他都想方设法满足她。
一天，母亲病重，想吃竹笋煮羹，适值严冬，冰天雪地，风雪交加，哪来竹笋呢?他无可奈何，想不出什么好的办法，无计可施，独自一人跑到竹林里，扶竹痛哭。
少顷，只觉得全身发热，风吹过来也是热的。
他睁眼一看，四周的冰雪都融化了，草木也由枯转青了，再仔细瞧瞧，周围长出了许多竹笋。
他的孝心感动了天地。
他把竹笋让母亲吃了，母亲的病就好了。
有诗颂曰：泪滴朔风寒，萧萧竹数竿;须臾冬笋出，天意招平安。
四、尝粪忧心庾黔娄，南齐高士，任孱陵县令。
赴任不到十天，忽觉心惊流汗，预感到家中有事，当即弃官返乡。
回到家中，知道父亲已重病两日，经医诊治，疗效甚微。
医生嘱咐说：“要知道病情吉凶，只要尝一尝病人粪便的味道，如果味苦就好。
”黔娄于是就去尝父亲的粪便，发现味甜，内心十分担忧，夜里跪拜北斗星，乞求以身代父亲去死。
几天后父亲死去，黔娄安葬了父亲。
并守制三年。
五、弃官寻母朱寿昌，宋朝天长(今安徽天长县)人，字康叔。
七岁那年，他的生母刘氏被嫡母(父亲的正妻)妒忌，只好改嫁他人，五十年母子音信不通。
神宗时，朱寿昌在朝做官，曾经刺血写金刚经，行四方寻找生母，终于得到线索。
企业孝文化心得体会
企业孝文化心得体会篇一：《门生规》心得体会孝道与企业文化《门生规》心得体会孝道与企业文化我接受了单位组织的关于孝道与企业文化的专题学习，使我大彻大悟。
孝作为中国文化的一个核心观念，它既是纵贯天、地、人，先人、父辈、己身、子孙，过去、此刻与未来的纵向链条，也是中国一切人际与社会关系得以形成的精神基础。
孝是民族认同的文化根基，孝是中华民族的传统美德，孝是天下为公的社会责任意识的源头。
古语有云：“百善孝为先”。
“孝”也被儒家学说视为人最重要的品质。
但是现代社会人们步履匆匆、一头扎进喧嚣的世界忙碌，常忘记家中独守空巢的老人。
孝道，作为传统文化最为核心的一部份，在现今面临着为难的处境。
但无论时期怎么变，有些宝贵的品质始终具有普世价值。
一旦咱们丢失了这些亘古不变的精神文化，则往往会令自己迷失。
人们需要在物质追求和精神追求上寻觅平衡点。
物质追求，咱们力争现代化；而精神追求则需要回归传统。
回归传统，首先应该从头审视如何尽孝。
那么孝道与企业文化又有何关系呢？一开始我也费解，可是听完这次学习后，让我不能不承认企业文化与孝道不可分割。
企业文化的建设不是招牌，企业培训不是过场，孝道文化就是一切企业文化的动机。
在培训界的狼道与领导力理念横行一时的时期。
咱们提倡让更多企业团队更多的家庭回归人性，回归人性中最质朴的部份———孝道。
篇二：孝文化心得体会学习“孝经、新24孝行动标准”心得体会本月为我院孝文化月，我科于XX年3月10日组织学习并讨论了《孝经》、《新24孝行动标准》，感触很深，通过学习与讨论使我深刻领悟到“孝是诸德之本，人之行，莫大于孝”的真正内涵，它是个人心灵和谐的最大体元素，是家庭和谐、社会和谐的基础和起点。
《孝经》全文不到二千字却影响了中国两千连年的历史，是一部真正的经典。
在过去受人推崇，到今天仍然让人接受；《孝经》第一次将孝亲与忠君联系起来，以为“忠”是“孝”的发展和扩大，并把“孝”的社会作用推而广之，以为“孝悌之至”就可以够“通于神明，光于四海，无所不通”。
新版部编人教版七年级下册语文二十四孝全图解课件(2019最新修订)
18 卧冰求鲤
王祥，琅琊人，生母早丧，继母朱氏多次 在他父亲面前说他的坏话，使他失去父爱。 父母患病，他衣不解带侍候，继母想吃活 鲤鱼，适值天寒地冻，他解开衣服卧在冰 上，冰忽然自行融化，跃出两条鲤鱼。继 母食后，果然病愈。王祥隐居二十余年， 后从温县县令做到大司农、司空、太尉。
19 恣蚊饱血
13 扇枕温衾
黄香，东汉江夏安陆人，九岁丧母，事父 极孝。酷夏时为父亲扇凉枕席；寒冬时用 身体为父亲温暖被褥。少年时即博通经典， 文采飞扬，京师广泛流传“天下无双，江 夏黄童”。安帝（107-125年）时任魏郡 （今属河北）太守，魏郡遭受水灾，黄香 尽其所有赈济灾民。著有《九宫赋》、 《天子冠颂》等。
21 哭竹生笋
孟宗，三国时江夏人，少年时父亡，母亲年 老病重，医生嘱用鲜竹笋做汤。适值严冬， 没有鲜笋，孟宗无计可施，独自一人跑到 竹林里，扶竹哭泣。少顷，他忽然听到地 裂声，只见地上长出数茎嫩笋。孟宗大喜， 采回做汤，母亲喝了后果然病愈。后来他 官至司空
22 尝粪忧心
庾黔娄，南齐高士，任孱陵县令。赴任不满 十天，忽觉心惊流汗，预感家中有事，当 即辞官返乡。回到家中，知父亲已病重两 日。医生嘱咐说：“要知道病情吉凶，只 要尝一尝病人粪便的味道，味苦就好。” 黔娄于是就去尝父亲的粪便，发现味甜， 内心十分忧虑，夜里跪拜北斗星，乞求以 身代父去死。几天后父亲死去，黔娄安葬 了父亲，并守制三年
04 百里负米
仲由，字子路、季路，春秋时期鲁国人，孔子的 得意弟子，性格直率勇敢，十分孝顺。早年家中 贫穷，自己常常采野菜做饭食，却从百里奉命 到楚国去，随从的车马有百乘之众，所积的粮食 有万钟之多。坐在垒叠的锦褥上，吃着丰盛的筵 席，他常常怀念双亲，慨叹说：“即使我想吃野 菜，为父母亲去负米，哪里能够再得呢？”孔子 赞扬说：“你侍奉父母，可以说是生时尽力，死 后思念哪！”（《孔子家语· 致思》）
新24孝内容
新24孝内容概述新24孝是一种新时代下重新解读和诠释传统24孝的概念和行为方式。
传统的24孝是指24种孝道行为，如孝敬父母、尊重长辈、关心亲人等。
但是，随着社会的发展和进步，新的时代背景下，人们对于孝道的理解和实践也在不断变化。
新24孝内容将以传统孝道为基础，结合现代社会和现实需求，提倡一种更加符合时代特点的孝道行为。
1. 孝敬父母孝敬父母一直是中国传统文化中最重要的价值观之一。
在新24孝内容中，孝敬父母不仅指尊重和关爱父母，还强调与他们建立更加亲密和平等的关系。
可以通过以下方式表达孝敬父母： - 在父母生日或者重要纪念日送上礼物或者花束，表达对他们的爱和感激。
- 经常与父母沟通交流，关心他们的生活和健康状况。
- 在有能力的情况下，为父母提供经济上的支持，减轻他们的负担。
2. 爱护兄弟姐妹除了孝敬父母，新24孝内容还强调对兄弟姐妹的爱和关心。
在传统观念中，兄弟姐妹互助互爱是家庭和睦的重要因素。
新24孝内容提倡以下行为： - 经常与兄弟姐妹保持联系，分享彼此的生活和心情。
- 在兄弟姐妹遇到困难时，伸出援手提供帮助和支持。
- 一起参加家庭聚会和活动，增进亲情和友情。
3. 关爱亲人和朋友新24孝内容还强调对亲人和朋友的关爱，认为家庭和友谊的力量都是无可比拟的。
以下是一些关爱亲人和朋友的方式： - 经常主动关心亲人和朋友的生活和情况，例如询问他们的工作、家庭和健康状况。
- 在亲人和朋友生日或者节日时送上祝福和礼物，表达对他们的关心和祝福。
- 在他们面临困难或者需要帮助时，提供力所能及的支持和帮助。
4. 尊重长辈在新24孝内容中，尊重长辈是一种重要的价值观。
尊重长辈不仅表现在言行举止上，还包括对他们意见和建议的尊重。
以下是一些建议： - 尊重长辈的意见和建议，虚心听取他们的经验和指导。
- 在长辈面前保持礼貌和尊重的态度，不骂人或者使用不适当的语言。
- 尽量为长辈提供便利，例如帮助他们购物、做家务、修理等。
古代24孝的英文版本
24孝的英文版本The Twenty-Four Filial Exemplars by GUŌ Jūjìng IntroductionThe text of The Twenty-Four Filial Exemplars has stood for generations as the prime folk document on what filial piety is all about. The collection is not by any means part of the Confucian canon, and indeed tends to attract little but scorn from Chinese intellectuals. But until the Communist regime campaigned to suppress the text as part of its campaign against tradition, there was probably not a bookstore in China that did not have copies available, and in the course of the 1990s new editions came flowing back into Chinese bookstores once again. The tales are known individually to most Chinese, and the collection has spawned many imitators containing other stories, sometimes overlapping with these.The author of the Twenty-Four Exemplars was GuōJūjìng , a Yuán dynasty (1260-1368) man who lived in Dàtián Xiàn, north of Déhuà, in Fújiàn province. He was apparently much known for his filial piety, and took the occasion of the death of his father to publish the tales we read here, recounting the feats of filial children —nearly all male—towards their parents —mostly aged mothers—from the age of the primordial Emperor Shùn down to his own era.The present translation was made by me in 1973, and first appeared in the 1986 volume cited below. I have made minor editorial changes from time to time in the 1subsequent years.The numbering of the tales used here is traditional, but is not observed in all editions. Similarly, the brief summary titles (each four characters in Chinese) are quite traditional.The full Chinese text, in traditional and simplified characters and full Pinyin Romanization, can be found on my web site at /~dkjordan for the benefit of students who are also taking Chinese (or who already know Chinese and prefer to read the original).I have published two articles on filial piety, the first (1986) concentrating on this collection of tales, including an examination of many later imitations that included different ones (a total of 131 all told), and the second (1998) expanding upon the analysis of filial piety itself that I began in the analysis of the Exemplars article. Both articles derive from a 1986 conference on the Psychodynamics of the Confucian family, held in Korea under the auspices and gracious hostmanship of the International Cultural Society of Korea. They are:1-I am grateful to Mrs. Shiu-kuen Fan Tsung for her criticism of the original translation and for her assistance in interpreting some passages which I found obscure. The responsibility for remaining errors is, of course, my own.1986 Folk filial piety in Taiwan: the twenty-four filial exemplars. IN Walter H. Slote (ed.) The psycho-cultural dynamics of the Confucian family: past and present. Seoul: International Cultural Society of Korea. Pp. 47-106.1998 Filial piety in Taiwanese popular thought. IN Walter H. Slote & George A.DeVos (eds) Confucianism and the family. Albany: SUNY Press. Pp.267-284. Translation1. THE FEELING OF FILIAL PIETY MOVED HEAVENEmperor Shùn of the Yú dynasty was the son of Gŭshŏu (=Blind Old-Man). His nature was most filial. But his father was obstinate and his mother was boorish. His younger brother Xiàng was proud and overbearing. Shùn ploughed on Mount Lì[in Shāndōng province], where the elephants ploughed for him and the birds weeded for him, for his feelings of filial piety were so great [that even the beasts were moved]. Emperor Yáo [of Táng] heard of this; he sent nine of his sons to wait on him and two of his daughters to be his wives and later abdicated the throne in his favor. Verses praise him saying:Herds of elephants plough in the spring; Flocks of birds pull the weeds;He is the heir of Yáo and mounts his throne; The spirit of filial pietymoves the heart of Heaven.2. HER SON TASTED SOUPS AND MEDICINEEmperor Wén of the western Hàn was named Héng. He was the third son of [LiúBāng,] the founder of the dynasty. Before he became emperor he was appointed king of Dài [in Shānxīprovince]. His mother became Queen-Mother Bó[-jī]. the emperor-to-be respectfully tended her and was not idle. His mother took sick for three years. The emperor did not sleep nor even unfasten the belt of his clothes. And if he had not tasted a medicine, it was not brought to his mother. His benevolence and piety were rumored throughout the kingdom. Verses praise him saying:Benevolence and piety are rumored through the kingdom; Lofty andeminent he excels a hundred kings; The Queen-Mother has been sickfor three years, And he always tastes the medicine first3. SHE BIT HER FINGER AND PAINED HIS HEARTZēng Shēn of the Zhōu dynasty was called Zĭ-yú (=Disciple of the Master). He was extremely filial to his mother. Shēn once went to the mountains to gather firewood. A guest came to the house, and his mother had no arrangements [to entertain him]. She longed for Shēn , who did not return. Then she bit her finger, drawing blood. SuddenlyShēn felt a pain in his heart. He shouldered the firewood and returned home. Kneeling, he asked his mother what the matter was. His mother said: “A guest came unexpectedly. I bit my finger to alert you.” Later, verses praised him, saying:His mother has just bitten her finger, When her son's heart achesuncontrollably; He shoulders his wood to return and is not too late;The tie between mother and child [lit.: bones & flesh] is so deep.4. HE OBEYED HIS MOTHER IN SIMPLE CLOTHESMĭn Sŭn of the Zhōu dynasty was called Zĭqiān (=the Master's Inferior). His mother died very early, and his father took another wife, who bore two sons, whom she dressed in raw silk lined with cotton wadding. She was jealous about Sŭn and dressed him in mere rushes. One day his father ordered Sŭn to harness the cart. Sŭn 's body was cold and he dropped the rope. His father looked into the reason, then resolved to divorce his second wife. Sŭn said: “If Mother stays, one child will be poorly dressed. If Mother leaves, three children will be cold.”The stepmother heard this, and she repented and changed. Verses praise him, saying:The Mĭn family has a saintly son, Who never resents his stepmother;Before the cart he [has begged his father to] let his [step-] mother stay;Three children are saved from wind and frost.5. HE SHOULDERED RICE TO NOURISH HIS PARENTSZhòng Yóu of the Zhōu dynasty was called Zĭlù (=Way of the Master). He was of a poor family, and they ate only brambles [Lit: chenopodium]. For his parents he often carried [sacks of] rice more than a hundred lĭ. After his parents died, he traveled south to the state of Chŭ, where he became an official and had a hundred chariots to follow him when he went out and a large store of grain. He sat upon many layers of cloth before rows of tripods [of food]. But he sighed and said: “I would rather be back eating brambles and carrying rice more than a hundred lĭfor my parents, but that is impossible.” A verse says of him:He carried rice to provide good food, And willingly traveled a hundredlĭaway; He has become prosperous, but his parents are already dead;2He still thinks on their “grievous toil.”6. HE SOLD HIMSELF TO BURY HIS FATHERIn the Hàn dynasty the family of Dŏng Yŏng was very poor. When his father died, he promised himself as security to borrow money to bury him. Then he went to work [for the lender to pay back the debt]. On the way he met a woman, who asked to become Yŏng's wife, and she went with him to his master's house. The master ordered them to weave 300 bolts of silk, and then they could return [home]. His wife wove for a month and then was finished. They returned as far as the locust tree where they had met, when she bade Yŏng good-bye and vanished. There is a poem praising him, saying:To bury his father he has to borrow money; A fairy concubine appearsupon the road and Weaves the silk to repay his debt; Filial feelingmoves the heavens.2-Cf. Book of Songs: “Pity my parents who bore me with grievoustoil.”7. HE FED HIS PARENTS DEER'S MILKIn the Zhōu dynasty lived a man named Tán whose nature was very filial. His parents were old, and both suffered from a malady of the eyes [for the cure of which] they desired to drink deer's milk. Tán therefore [disguised himself in] a deerskin and went to a herd of deer deep in the mountains to obtain deer's milk to give his parents. Some hunters saw him and were about to shoot him, when Tán revealed himself to them to avoid [being shot]. There is a poem which praises him, saying:His elderly parents want deer's milk, So he wears a coarse fur garment;If he had not spoken out loud, He would have borne back arrows.8. HE HIRED OUT TO SUPPORT HIS MOTHERJiāng Gé lived in the later Hàn dynasty. His father died when he was young, and he lived alone with his mother. The times were troubled and chaotic, so, carrying his mother on his back, he fled. Again and again they encountered bandits who wanted to force him to join them. But Gé burst into tears and told them that he bore his mother with him [whom he had to support]. The bandits could not bring themselves to kill him, and at length he reached XiàPéi [in Jiāngsūprovince]. Impoverished, naked, and barefoot, he hired himself out as a laborer to support his mother. His mother was able to have all she desired, and there was no end to what he gave her. A verse praises him thus:He carries his mother out of danger; When destitute brigands assaulthim many times, He tells them his grief and is able to avoid them; Byhis labors he supports his mother.9. HE CONCEALED ORANGES TO PRESENT TO HIS MOTHERIn the later Hàn dynasty there lived a certain Lù Jī, also called Gōngjì. When he was six, he went to Jiùjiāng (=Nine Rivers) [in Jiāngxīprovince], where he met [General] Yuán Shù. Shùbrought out some oranges and presented them to him [as a guest]. Jīconcealed two oranges in his sleeves. But when he thanked [the general] upon leaving, they fell out on the ground. Shù said: “Master Lù, you are my guest, and yet you conceal oranges?” Jīknelt and answered: “My mother has a fondness for them, and I wanted to present them to her when I returned.” Shù was greatly amazed. A poem praises him in these words:Filial duty is an inborn quality, thus Among men a six-year-old childConceals oranges in his sleeve to Present them to his mother and repayher deep benevolence.10. SHE SUCKLED HER MOTHER-IN-LAWCuīNánshān of the Táng dynasty had a great grandmother known as Madame Zhăngsūn. She was very old and no longer had teeth. Each day his grandmother, MadameTáng, combed the old lady's hair, washed her face, and brought her into the main hall, where she fed her mother-in-law with her own milk. Although the old lady ate not a crumb, nevertheless she passed many years in good health. One day she fell sick, and young and old gathered about her as she announced: “There is no way that I can repay my daughter-in-law's favors. I want all the sons and grandsons and their wives to be as filial and respectful as this daughter-in-law has been.” She is praised in verse thus:The filial daughter-in-law of the Cuīfamily Gives milk to hermother-in-law after combing her hair and washing her each morning;This favor cannot be returned, but It is wished that she receive thesame treatment from her sons and grandsons.11. HE LET MOSQUITOES CONSUME HIS BLOODWhen Wú Mĕng of the Jìn dynasty was eight years old, he was very filial towards his parents. The family was poor, and the bed had no mosquito net. Every night in summer mosquitoes in droves nibbled at their skin and sucked their blood without restraint. Although there were many, Mĕng did not drive them away, lest in leaving him they bite his parents. So great was his love of his parents! A poem praises him:On summer nights without a mosquito net, When mosquitoes are manyhe dares not wave them off; They gorge themselves on his flesh andblood, And thus he avoids their bothering his parents.12. HE LAY ON ICE IN SEARCH OF CARPWáng Xiáng of the Jìn dynasty lost his mother early. His stepmother, named Zhū, was unloving toward him and unceasingly spoke ill of him before his father. Because of this he lost the love of his father also. His stepmother often liked to eat fresh fish, but one winter the cold froze [the river] to ice. Xiáng loosened his clothes and lay on the ice to [melt it so he could] procure them. Suddenly the ice opened of itself and a pair of carp leapt out. He took them and returned to serve them to his stepmother. A verse speaks of this:We have seen stepmothers before, But never a Wáng Xiáng, Untiltoday upon the river, when He left us a model by lying on the ice.13. HE BURIED HIS SON FOR HIS MOTHERIn the Hàn dynasty the family of GuōJù was poor. He had a three-year-old son. His mother sometimes divided her food with the child. Jù said to his wife: “[Because we are] very poor, we cannot provide for Mother. Our son is sharing Mother's food. Why not bury this son?” He was digging the pit three feet deep when he struck a caldron of gold. On it [an inscription] read: “No official may take this nor may any other person seize it.”A verse says of him:Gu ōJù wishes to serve his mother, and Buries his son that his mothermay survive; Yellow gold is bestowed by heaven, and Brilliant fortunebrightens their poor threshold.14. HE STRANGLED A TIGER TO SAVE HIS FATHERWhen Yáng Xi āng 3 of the Jìn dynasty was fourteen, he often followed his father F ēng into the fields to reap grain. His father [on one occasion] was dragged away by a tiger. Although at the time Yáng Xi āng had no weapon at hand,she thought only of his father and not of himself as he leapt quickly forward and grabbed tightly at the tiger's neck. The tiger left in defeat, and his father was able to escape injury. A verse praises him saying:In the deep mountains a white forehead 4 reared, and When it moved thewind was filled with the smell [of its dead prey]; The father and childhave suffered no injury, [for he] Has rescued his [father's] body fromthe greedy mouth.15. HE ABANDONED A MANDARINATE TO SEEK HIS MOTHERWhen Zh ūShòuch āng of the Sòng dynasty was seven years old, his mother, [a concubine] named Liú, because of the envy of the first wife, was married out again [to another family]. For fifty years the mother and son did not see each other. In the reign called Shén Z ōng [1068-1085] he gave up his office and went to Chín [in Sha ănx ī], to find his mother, vowing not to return until he did so. He journeyed to Tóngzh ōu [ in Sh ānx ī] and reached her. At that time his mother was already seventy. A verse praises him thus:At seven he was separated from his mother, And fifty years havepassed; One morning they meet again, And the joy of it movesHeaven.16. HE TASTED DUNG WITH AN ANXIOUS HEARTY ŭQiánlóu of the southern Qí dynasty was sent as a magistrate to Chánglíng[south of G ōng'ān in Húb ĕi province]. He had been in the district less than ten days when suddenly his heart was alarmed and he perspired. Immediately he gave up his office and returned, [to find] his father had been sick for two days. The doctor said: “To know whether a sickness is improving or very serious, one must taste the [patient's] dung. If it is bitter, then there is hope.” Qiánlóu tasted it, and it was sweet. His heart was very3 -Because the name Xi āng (“fragrance ”) would today be a female one, some writers interpret Yáng Xi āng as female; others, as male. It is more likely that a son than a daughter would accompany a man to work in the fields, so I have considered the name male. Huáng Xi āng, the protagonist of tale 19, has the same Xi āng as aname, but is known from other sources to be male.4-Some folktales maintain that a tiger who has eaten a hundred humans develops a white forehead.anxious. When night came, he kowtowed to the North Star [of longevity], beseeching it to let him die in his father's place. Verses praise him saying:He was in his post less than ten days, when His father suddenly metwith serious illness; He wants to substitute himself in death for hisfather; Facing north, he is weighted down in worry.17. HE AMUSED HIS PARENTS WITH PLAY AND GLAD CLOTHESOld man Lái of the Zhōu dynasty was noted for his filial nature. He respectfully cared for his two parents, preparing them sweet and crispy foods. He was over seventy, but he never mentioned the word “old.”He wore five-colored patterned clothes and played like a child before his parents; often he carried water into the room and would slip and fall, and then he would cry like a baby to amuse his parents. A verse says of him:He plays and dances and pretends delicate nonsense; The spring windblows his colorful clothes; His two parents throw open their mouths inlaughter, And their joy fills the hall..18. HE PICKED MULBERRIES TO SERVE HIS MOTHERCài Shùn of the Hàn dynasty was left fatherless at a young age. He served his mother with utmost filial devotion. They had to endure the tumult of Wáng Măng, and the crops were bad and the land unproductive. He gathered mulberries, which he sorted into different containers until they were full. A [band of] Red-Eyebrow robbers [rebels against Wáng Măng] saw this and asked him about it. Shùn said: “The black, ripe ones I give to my mother. The red, unripe ones I eat myself.” The robbers took compassion because of this filiality and gave him three catties of white rice and an ox leg. A verse says of him:With black mulberries he nourishes his mother; Tears of hunger drenchhis clothing; The Red-Eyebrows know his filial intent and Present beefand rice for the filial son to bring home.19. HE FANNED THE PILLOW AND WARMED THE QUILTWhen Huáng Xiāng of the Hàn dynasty was nine years old, he lost his mother. He [continued to] think of her so much and with such love that the neighbors praised his filial devotion. Xiāng did diligent and painful work, and his one thought was to serve his father. In summer, when the weather was hot, he cooled his [father's] pillow and mat with a fan. In winter, when the weather turned cold, he warmed his [father's] quilts and cushions with his body. The prefect Liú Hù publicly honored and recognized him [for his rare filiality].A verse praises him thus:In winter he warms the quilts, and In hot weather he fans the pillow tomake it cool;The child knows a son's duty; In a thousand ages there can be but oneHuáng Xiāng.20. THE FOUNTAIN BUBBLED AND THE CARPS LEAPTJiāng Shīof the Hàn dynasty served his mother filially. His wife was named Páng, and she was even more respectful. The old mother liked to drink water from [a certain] river, and the wife would go to draw it and bring it back to the old lady. His mother also loved eating minced fillet of fish, and Shīand his wife often prepared it. They [even] invited the neighbors' mothers to join her when she ate. Suddenly a fountain sprang up beside the house with a taste like the water from the river, and each day two carp jumped from it, which Shīwould take to give to his mother. A verse says of this:Beside the house a sweet fountain flows, and Each morning a pair offish appears; The son can constantly be filial to his mother; Thedaughter-in-law can be filial to her husband's mother.21. HE HEARD THUNDER AND WEPT AT THE GRAVEWáng Póu of the state of Wèi [at the time of the Three Kingdoms] served his mother with filiality. When she was alive, she was afraid of thunder. After she died she was buried in a hilly wood. Whenever there was wind and rain and Póu would hear the loud sound of [thunder like the passing of the chariot of the thunder-goddess] Àxiāng, he would hurry to the grave and kneel and pray. He would weep, saying: “Póu is here; Mother must not be afraid.” A poem praises him saying:His loving mother feared hearing thunder; [Now] her chill spirit dwellsamong the dead, and When Àxiāng thunders over and over He goes tothe tomb to walk about it a thousand times.22. HE CARVED WOOD TO SERVE HIS PARENTSThe father and mother of Dīng Lán of the Hàn dynasty died when Lán was young and never received support and service from him. But he thought often of their “grievoustoil.”5He carved wooden statues and served them as though they were alive. His wifebegan after a time not to revere them. [One day] she took a needle and pricked their fingers in mockery. Blood flowed, and when the wooden statues saw Lán, tears fell fromtheir eyes. Lán inquired about their condition; then he divorced his wife and cast her out.6 There is a verse which says:5-Cf. Tale 5, verse & note.6-This is the one story which some modern editors most often rewrite, apparently in order to avoid the divorce. In a couple of retellings in my collection, the wife, seeing the statues react, is grief-stricken, reforms, and is forgiven rather thandivorced by her husband. In one elaborately illustrated, heavy-paper edition designed for younger children, a neighbor's wife, come to borrow something, scoffs at Dīng Lán's wife at her devotions. Dīng Lán's wife, angered, refuses to lend her what she wants. The neighbor's wife returns home and sends her husband over, who sneers and beats the statues with hisstick. Dīng Lán returns, sees the weeping statues, hears the tale, and stabs the neighbor to death. The magistrate, rather than punishing him, commends him as a fine example of filial piety.He carves wooden statues of his mother and father, Giving them theappearance they had in life; And this is to caution every son andnephew, that each must be filial towards his parents.23. HE WEPT TILL THE BAMBOO SPROUTEDMèng Zōng of the Three Kingdoms period was also called Gōngwŭ. His father died when he was small, and his mother was very ill. One winter she longed to eat a soup made with boiled bamboo shoots. Zōng had no means to give her such a thing, and he went out to the bamboo grove where, seizing a bamboo stalk, he wept. His filial piety moved heaven and earth. In a moment, the earth cracked open and many stalks of bamboo shoots appeared. He gathered them and returned home to make soup for his mother. When she had eaten it, she recovered. Verses praise him, saying:Tears drop; the north wind is cold And moans through a stand ofbamboo; But winter bamboo shoots come forth! The wish of Heaven is7to bring harmony.24. HE WASHED HIS MOTHER'S BEDPANHuáng Tíngjiān of the Sòng dynasty was also called Shāngŭ. During the Yuányòu reign period [1086-1093] he was a government compiler. His nature was filial, and although he was very prominent, he served his mother with deep sincerity. Every evening he himself washed out his mother's bedpan. A moment did not pass in which he did not display the responsibility of a son. A verse praises him saying:He is prominent enough to be known throughout the world, but All hislife he is filial toward his mother; He does not decline to wash out herurine; How could he use maids and let himself be spoilt [byprominence]?7-For a discussion of this complex concept in its specialized application to families, see my book,Gods, Ghosts, & Ancestors: The Folk Religion of a Taiwanese Village, page 92 (available on-line at /~dkjordan/scriptorium/gga/ggach05.html#page92).。
《新“24孝”行动标准》解读
一解读《新“孝”行动标准》杨和全二○一二年十月十二日月日，全国妇联老龄工作协调委员会办公室、全国老龄工作委员会办公室、全国心系系列活动组委会共同发布《新“孝”行动标准》：个人收集整理勿做商业用途、经常带着爱人、子女回家、节假日尽量与父母共度、为父母举办生日宴会、亲自给父母做饭、每周给父母打个电话、父母地零花钱不能少、为父母建立“关爱卡” 、仔细聆听父母地往事、教父母学会上网、经常为父母拍照、对父母地爱要说出口、打开父母地心结、支持父母地业余爱好、支持单身父母再婚、定期带父母做体检、为父母购买合适地保险、常跟父母做交心地沟通、带父母出席重要地活动、带父母参观你工作地地方、带父母去旅行或故地重游、和父母一起锻炼身体、适当参与父母地活动、陪父母拜访他们地老朋友、陪父母看一场老电影如何认识、力行新“孝”，讲五句话，供大家参考.一、认清意义近些年来，媒体不断披露这样一些现象：隆冬时节，几兄弟让老母露借街头；嫌母亲碍手碍脚，身为公务员地儿子将其打得遍体鳞伤；子女几年不回家看望老人，空巢老人只能按抽水马桶度时光…….如此种种现象，让世人禁不住感叹孝道伦落、道德滑坡.当今中国社会正处于转型时期，我们中间地一些人，在急躁功利等思想支配下，渐渐失去对父母、对长辈地感恩之念和孝敬之心，相当一些人不知何为孝亲敬老.在此背景下，出台《新“孝”行动标准》，传承、创新中华“孝文化”，有利于具有重要地现实意义.弘扬中华孝道，加强个人品德、家庭美德、社会公德建设，有利于推进精神文明建设、社会主义核心价值体系建设.因为：孝亲敬老是中华民族地优良传统，是现代社会共同价值取向和道德行为准则，是社会主义核心价值体系地重要内容，也是衡量组织和个人文明程度地重要标志，试想，一个连父母、长辈都不孝顺尊敬地人，能对工作、事业能尽职守责吗！.正因如此，有地地方已经把孝亲敬老列入了选拔任用干部和发展共产党员地条件，值得称赞和推广.个人收集整理勿做商业用途从《新“孝”行动标准》出台后地社会反响看，也证明了其意义所在.据报道称，在新“孝”发布后地一天半时间内，其网络页面就超过万个，微博超过万条.绝大多数人阅读新“孝”后都有“良心发现”，有地说“对照标准竟然一条也没有做到”，实在是“亏欠父母太多”，“对不起老爸老妈”，要“认真反省，加倍补偿”.许多人表示，尽管“现实条件还不能做到分，但至少可以做到条或者条”.由此看来，新“孝”是适势地、得人心地，绝大多人地孝亲敬老之心并没有熄灭，关键是要教育、要引导，要营造一个孝亲敬老地良好社会氛围.个人收集整理勿做商业用途今年月，是全国老龄委连续第三年开展“敬老月”活动，而且是全国老龄委第一次联合中组部、中宣部等个部委开展地.在这样地形势下，四退委第一次联合六分局、新田所、龙驹所开展孝亲敬老学习、讨论活动，即是响应部委号召地一种具体行动，也是退管服务活动地一次创新.个人收集整理勿做商业用途二、把握内涵新“孝”和旧“孝”相比，简洁易懂，内涵丰富，既有传承，更具创新，充分体现了与时俱进.年长地人都知道，旧“孝”由个故事构成，“孝歌”在民间广为流传，主要讲地是如何感恩父母地艰辛付出，如何为父母地生老病死尽孝，而且有地还赋予了一些神话色彩，诸如董永卖身葬文感动七仙女下凡婚配（第六孝）、郭巨埋儿孝母得黄金（第十三孝）、庞氏女千里挑长江水孝敬婆母，感动上天屋旁地裂泉涌跃鲤鱼（第十八孝）等.新“孝”，有三大特点：一是紧密结合现代生活实际，如“教父母学会上网”、“为父母购买合适地保险”、“和父母一起锻炼身体”等；二是突破了传统观念如“支持单身父母再婚”等；三是充分体现了心理关怀，如“支持父母地业余爱好”、“仔细聆听父母地往事”、“打开父母地心结”、“常跟父母做交心地沟通”等.据此，可以说，新“孝”不仅是孝亲敬老地行动标准，同时也是应对老龄化实施“健康养老，积极养老”，保障父母、长辈身心健康，快乐长寿地行动标准.个人收集整理勿做商业用途三、重在力行人们对新“孝”地总体反响是积极向上地，但也有一些不同声音.有地认为：现在地家庭是“”结构即个（有地个以上）老人、一对夫妻、一个子女，我们每天都在为生活而忙碌奔波，为事业而艰辛拼博，我们地日子本来就过得很艰难，没有必要按“孝”去要求自己，也没有必要按“条”去评判别人是否孝顺.有地认为：中国传统文化中地孝道说法很经典了，相比之下，新“孝”并没有多少新意，反而有点形式主义味道.有地认为：新“孝”没有强制执行力，只是一般地提醒、倡议而已.这些不同声音，虽然有一定地道理，但不能成为我们逃避孝亲敬老地借口.新“孝”作为行动标准（实现社会主义人伦道德风尚必须进行地具体活动）而不是行为标准（受思想支配地外在表现），是不讲任何借口而必须力行地.我们有理由说，古人能够做到地，世纪地现代人应该做得更好.比如，宋朝朱寿昌能够做到弃官寻母（第十五孝），我们更应该做到“经常带着爱人、子女回家”看父母、看长辈，事实上“常回家看看”已经写进提交全国人大常委会审议地《老年人权益保障法》地修正案中.又如，南宋时期地黔娄为查父亲病因能够口偿父亲地粪便（第十六孝），我们更应该做到“定期带父母做体检”，父母患病住院要多去陪一陪.再如，后汉时期地黄庭香夏天能够为父扇凉枕席，温暖被床（第十七孝），我们更应该做到“亲自给父母做饭”、“经常为父母拍照”、“父母地零花钱不能少”.关键地关键，作为子女既要心中时刻装着父母、长辈，又要教育、引导自己地子女学会感恩孝敬父母、长辈.个人收集整理勿做商业用途四、重温孝道孝亲敬老是人伦道德地基石，是中华文化地瑰宝.在人类历史地长河中它始终闪耀着灿烂地光芒.在和谐社会地建设中，重温中华孝道、弘扬中华孝道，意义重大.个人收集整理勿做商业用途普天之下，古往今来，人人都是父母所生，父母所养，感恩孝敬父母，天经地义.换句话说，我们在座地，人人都是为人父母，希望儿女感恩孝敬，同样天经地义.父母对儿女，出于本能，有一种无与伦比地慈爱.为了儿女，父母甘受千辛万苦，乃至献出自己地生命.《诗经》说，父母生我，养我，出入抱我，一切照顾我，长大些又教育我，父母地恩德无以言表.正是父母对儿女牵肠挂肚、舍生忘死地爱，使儿女从小就对父母有一种依恋地情感，长大懂事以后，就想着要回报父母地养育之恩.这种知恩、感恩、报恩地情感就是孝.个人收集整理勿做商业用途“孝”字最早见于殷墟出土地甲骨文，由上面一个“老”字和下面一个“子”字组成.随着社会发展，在书写过程中，人们把“老”字下半部地“匕”字省略，就成了现在地“孝”字.按照《说文解字》地解释，“孝”即“善事父母者，从子承老也”.也就是说，先有老子，后有儿子；老子在上，儿子在下，这就是“孝”字.“孝”字地结构还可以这样理解：孩子小时，父母在上面护着，怕风吹着、日晒着、雨淋着；孩子长大了，父母也衰老了，孩子在下面背着父母.总之，“孝”字地构成，体现了父承子孝，人间亲情.个人收集整理勿做商业用途把人们回报亲情地纯朴情感提升到理论即孝道地高度，是两千多年前我们地先哲孔子和孟子地功劳.孔子论孝，一是讲孝地意义.孔子说：“孝为天之经也，地之义也，民之行也”.孔子认为，孝是天经地义地事情.日月星辰运行于天，春夏秋冬四季循环，这是天地间不变地法则.而人世间与天地规律相应地不变法则就是人人都是父母所生，父母所养，是儿女感恩和善待父母地孝道.二是讲孝地内容.重点有三条：一是养，让父母吃饱穿暖.二是敬，在人格上尊敬父母，对父母要长期保持和颜悦色，这是一件不容易地事情.所以，子夏问孝于孔子，孔子说“色难”.三是谏诤，只要有不义地事，就应该直爽地提出来，唯父命是从不是真正地孝.孟子在孔子提出养、敬、谏诤地基础上，提出“老吾老以及人之老”，把人们对父母地爱，延伸到其他老年人，这是了不起地发展.我们现在反复强调并践行地“尊老、敬老、爱老、助老、孝老”，就是对中华“孝文化”地继承和创新.个人收集整理勿做商业用途从上述简要分析中就不难看出，孝是人世间一种高尚地美好情感.孝地本质是爱，有爱就有孝；孝地表达方式是感恩，是亲情回报；孝地作用是完善人地品格，提升人地思想道德境界，在家庭和社会中构建人际关系地和睦、和谐.因此，孝亲敬老，既是每个人地义务，也是政府部门地责任.据全国妇联老龄工作协调委员会办公室主任，全国心系系列活动组委会副主任崔淑惠介绍，─年，“心系老年─孝心工程”将在北京、上海、天津、重庆等个城市，免费发放孝心宣传册、传唱新“孝”歌曲和童谣，倡导新“孝”行动，号召全社会尊老、敬老、爱老、助老、孝老，使老年人得实惠、普受惠、长受惠.个人收集整理勿做商业用途近年来，区局进一步加强对离退休干部管理服务工作地领导，围绕“五老”，做了大量管理服务工作，开展了系列有益于离退休干部身心健康地活动；分局坚持为四退委会提供水电和饮用水、为退管活动打印学习资料、安排车辆接送退休干部到郊外开展活动、积极协助退委会为退休干部传递信息和电话通知；新田税务所牵头组织在职干部党员和退休干部党员开展社会主义核心价值体系大讨论；龙驹税务所牵头组织退休干部参观罗田古镇.所有这些，都充分体现了在职领导、在职干部对退休干部管理服务工作地重视和支持，对退休干部地尊重和关爱.对此，我提议大家以热烈地掌声表示衷心地感谢.个人收集整理勿做商业用途五、树立风范全社会都在孝亲敬老，我们老年人自己怎么办？我认为，作为老年人，我们虽然经历了无数风风雨雨，为子女地养育、成家立业付出了千辛万苦，为国家地繁荣、事业地发展、社会地进步做出了积极贡献，但我们既不能倚老卖老、老气横秋，也不能无奈度日、碌碌无为，应该清醒地看到，“老”既是一种自然规律，更是一种新地责任，我们应该以乐观豁达、积极向上地姿态，去应对老龄阶段不可避免地许多新矛盾、新问题，以精神好、心情好、身体好，爱家庭、爱社会、爱环境，长寿、康宁、富贵、好德、善终地风范，去完成老年人地使命，去回报子女、社会对我们地关爱.我们要实现“三好”、“三爱”、“五福”，必须做到三个坚持：个人收集整理勿做商业用途一是坚持读书学习.老年人养老，无外乎就是养身和养心，在物质条件基本保障地条件下，养心比养身更为重要.养老贵在养心，养心贵在读书学习.学什么？一要学习掌握子孝家和、家业兴盛、隔代教育、预防疾病、养生保健等建设和谐家庭地知识和本领，二要学习掌握继续融入社会、参与社会、奉献社会、推进和谐社会建设地知识和本领.如果我们不爱学习、不善学习，其不良后果有二：一是思想观念陈旧，不仅跟不上时代发展地步伐，就连子女尽孝教你学会上网、打开你地心结、同你进行交流沟通，你也会不适应.二是加速神经系统和语言表达系统老化，患上老年痴呆症.我们要快乐养老，读书学习就是最大地快乐.个人收集整理勿做商业用途二是坚持和谐传家.和谐，是中华传统文化地核心和根本精神.总结、完善、传播家族、家庭与天地自然和谐、与祖先和谐、与家人和谐、与社会和谐、自我心身和谐地经验和优良品质，是当代老年人地一大使命.和谐传家地基本要求是建立家规家训，树立良好家风；和谐传家地核心是积善积福，奉献社会.家庭是社会地细胞，家庭和谐，必然促进社会和谐.个人收集整理勿做商业用途三是坚持奉献社会.奉献社会，既是“积极养老”地重要方式，又是老年人承担社会责任地重要途径.我们老年人幸福地晚年生活，不仅需要子女、家庭、社会、国家给些什么，也需要为子女、家庭、社会、国家奉献些什么.老年人地奉献，无处不在，无处不有.比如，在身体条件允许地情况下，积极参加退干活动、党员活动和其他社会活动，和大家欢聚一起，交流思想，畅叙友情，就是一种奉献.又如，自觉参加体育锻炼，强身健体，不生病或者少生病，不吃药或者少吃药，自己不痛苦，子女不受累，国家少花钱，自己也少花钱，也是一种奉献.再如，关爱而不是溺爱孙子辈，为子女养儿育女分忧，同样是一种奉献.还比如，遇到弱者、困难者，受灾者，给予精神和物质上地帮助，也是一种奉献.老龄阶段─年，时间之长，奉献地渠道之多、舞台之大，前所未有，其关键要有一颗奉献之心.个人收集整理勿做商业用途总之，老年人养老，既是老年人地人生任务，同时也是政府部门地责任.积极养老，健康养老，既要靠政府部门地重视与引导，又要靠子女、家庭地支持和帮助，更要靠老年人自身地不懈努力，树信念、求新知、长本领、做事情，把被动养老变成主动养老，把无所事事变成有所追求，把消极抑郁变成积极乐观，把当“闲人”变成当“忙人”，善待生命，善用生命，提升生命品质，这才是老年人地最大幸福.个人收集整理勿做商业用途。
新二十四孝标准歌曲与时代人物
新二十四孝标准歌曲与人物新“24孝”行动标准1.经常带着爱人、子女回家2.节假日尽量与父母共度3.为父母举办生日宴会4.亲自给父母做饭5.每周给父母打个电话6.父母的零花钱不能少7.为父母建立“关爱卡”8.仔细聆听父母的往事9.教父母学会上网10.经常为父母拍照11.对父母的爱要说出口12.打开父母的心结13.支持父母的业余爱好14.支持单身父母再婚15.定期带父母做体检16.为父母购买合适的保险17.常跟父母做交心的沟通18.带父母一起出席重要的活动19.带父母参观你工作的地方20.带父母去旅行或故地重游21.和父母一起锻炼身体22.适当参与父母的活动23.陪父母拜访他们的老朋友24.陪父母看一场老电影新“24孝”号召社会敬老爱老助老今年6月，《老年人权益保障法》修订草案首次提交全国人大常委来审议，修订草案中新增一条“常回家看看”，引起社会巨大关注和争论。
全国老龄办副主任，全国心系系列活动组委会副主任吴玉韶13日表示，新“24孝”行动标准与旧“24孝”形成对比，就是想告诉大家，时代的脚步在不断向前迈进，“我们对"孝"文化的理解，既要传承又要有创新”。
与传统的“24孝”相比，此次出炉的新“24孝”更简洁易懂，朗朗上口；不仅包括“教父母学会上网”、“为父母购买合适的保险”等与现代生活紧密结合的行动准则，还包括“支持单身父母再婚”、“仔细聆听父母的往事”等观念突破和对老年人的心理关怀。
全国妇联老龄工作协调委员会办公室主任、全国心系系列活动组委会副主任崔淑惠介绍，20122013年度，“心系老年孝心工程”将在北京、上海、天津、重庆等15个城市，免费发放孝心宣传册，宣传新“24孝”行动标准的内涵、传唱新“24孝”歌曲和童谣，倡导“新24孝”行动，号召全社会“敬老、爱老、助老、孝老”，使老年人得实惠、普受惠、长受惠。
经常带着爱人、子女回家，亲自给父母做饭，每周给父母打个电话，支持单身父母再婚，带父母参观你工作的地方，陪父母看一场老电影……据媒体报道，8月13日，全国妇联老龄工作协调办、全国老龄办、全国心系系列活动组委会近日共同发布“24孝”新标准，随即引起国人的广泛关注和热议。
24孝新标准出炉,你是标准24孝子女吗(英语学习).doc
24孝新标准出炉，你是标准24孝子女吗（英语学习）有340万微博粉丝，有“童话大王”之称的郑渊洁张贴了他给妈妈洗脚，给父母做饭的照片，他得到了公众的广泛赞扬和支持。
然而新出台的24孝行动标准指出做个24孝子女其实很简单：经常看望父母，至少一周给父母打一次电话，教他们上网，给他们买保险，陪他们看电影。
A revised 24 Filial Exemplars stipulates how to love and care for parents and is aimed at a new generation.Zheng Yuanjie, also known as the “King of Fairy Tales”, has more than 3.4 million fans on the micro-blogging service Sina Weibo, where he often expresses his views on social and personal issues, including filial piety to his parents.He has posted pictures of himself washing his mother’s feet, and cooking for his parents, who are both over 80 years old.His highly publicized filial love has won him support and compliments, while others express their shame that they do not treat their parents like Zheng.However, when the Office of the National Committee for Senior CitizenAffairs recently published 24 Filial Exemplars, guidelines targeted at a new generation, it stirred up a mix of emotions.According to the guidelines, children should visit their parents often, call them at least once a week, teach them to use the Internet, buy insurance for them and watch films with them.Some of the guidelines are seen as novel in relatively conservative Chinese culture, like telling your parents how much you love them and supporting single parents to remarry.“The intention is good, but there is no absolute standard of filial piety. The whole of society and government should do more, practically, to benefit the elderly and cope with an aging society, rather than just release some guidelines,” says the writer Xiao Fuxing in Beijing News.Zhu Yuan, a senior writer at China Daily, is more positive: “People should bear in mind that the new code of conduct is not a law that people have to abide by. The code of conduct is simply meant to remind children that their parents need their care and attention.”Naturally, there are also divergent opinions on the Internet.“I don’t even have time to cook for myself. How can I cook for my parents” says one post on Sina Weibo.“The government shouldn’t divert the public’s attention. The elderly need a better welfare system, not only children’s filial piety,” another comment adds.Filial piety has traditionally been a core moral standard in Chinese thinking. “Among the hundred virtues, filial piety comes first” is one oft-repeated saying.But the situation has changed since the ancient 24 filial stories came to prominence, as children are more mobile and the situation is more complex than simply showing filial piety by kneeling down or performing sacrifices.It has been 10 years since Li Feng, 32, left his hometown in Shanxi province. Like millions of migrants to the big cities, he worked in Shanghai, Guangzhou and finally settled down in Beijing three years ago.His parents, both in their 60s, retired several years ago and often pressuretheir son to find a girlfriend and get married.“For me, the guidelines are a good reminder. Though my pa rents ask me for nothing, I suddenly realized I owe them,” Li says.。