重孝是中国文化的一大特色。儒释道三家都有对孝道的思考，而其中最突出的当属儒家。儒家对孝的重视可以追溯到春秋时期的孔子，而孟子作为战国时期儒家的代表，开始自觉地对孝道进行哲学的反思。文章以《孟子》七篇文本为依据考察孟子的孝思想。第一章考察孝的本源以及在人性实现中的地位，解决的是孟子认为人为何肯行孝（有行孝的意愿）、能行孝（有行孝的能力）以及将孝视作人性实现的优先地位的原因及意义。第一节从四端和不忍人之心出发，孟子认为人具有普遍善性，而爱亲行孝是性善的具体表现。孝是出于人之天性，非后天或外在强加。第二节考察人性实现模式，儒家讲差等之爱，孟子认为孝为为仁之本，爱的次序是以孝亲为首，爱的等级是以事亲为重，由孝亲再推广为仁民爱物。而孟子主要是从血缘、亲疏两方面入手解释孝在人性中具有优先地位的原因。第三节主要考察孟子从儒家“天人合一”的思维出发，将形而上的天作为孝的最终根据。第二章从三个方面总结了孟子孝论的主要内容。一是奉养与尊敬父母：“养志”不同于“养口体”的关键在于内心有敬爱之情，子女实现了与父母的精神沟通。养志既包括父母生前子女要能使其志趣得到发展，还包括父母死后能继承其志向。孟子认为尊敬父母还表现在对父母意志的完全顺从，提出“父子之间不责善”的原则。二是守身与有后，一方面保护自己的身体，侍奉父母、不使父母陷入悲伤和不义；另一方面生育子嗣、传宗接代是对父母和祖先孝的最大体现。三是天下以父子者定，使孝子成为天下人都能效仿的对象。第三章考察孟子孝思想对其政治思想的影响。一方面孟子从“家国同构”思维模式出发，认为孝道在政治治理中起来重要的作用，君主实行“仁政”的基础是将对父母的孝敬之情推广至于爱天下百姓。另一方面家与国又不完全一致。孟子从“士”的角度将家与国分离，忠君不完全同于孝父。在家国出现两难的情况下孟子毫不犹豫地选择了家，这正是以血缘为基础的政治制度的弊端。第四章将孟子孝思想与孔曾荀作了简要对比，以突出其特色。与孔子的比较：一是从“父子相隐”与“舜窃负而逃”两个案例的细微差别，二是从几谏与责善的不同选择中考察出在孝道上孔子重视情与礼的结合，而孟子更偏重于情感的真实流露。与曾子的比较：一方面孟子深受曾子的影响，另一方面孟子对曾子孝道进行了改造，最终将孝归于仁的内涵之中。与荀子的比较：主要从孝的起源、义与情的矛盾、君与父的矛盾三方面考察两者的不同。

Filial piety is a major feature of Chinese culture. Confucianism, Buddhism and Taoism are included in the thinking of filial piety. The one who is undoubtedly the most prominent is Confucian. Confucian’s emphasis on filial piety can be traced back to the Spring and Autumn Period. As the representative of Confucianism in the Warring States period, Mencius intends to reflect on filial piety consciously. Based on the seven articles of "Mencius", this dissertation tries to investigate Mencius filial thought.The first chapter shows the origin and status of filial piety in the humanity, and tries to settle the question that why people are willing to piety (the intention of piety), can do filial (the ability of piety) and the reason why people emphasizes the priority of piety in humanity. Section I intends to show that based on the “four terminal” of human being and compassion, Mencius holds that people have universal goodness, loving parents and doing filial is a concrete manifestation of goodness. Filial piety is human nature and cannot be acquired or imposed. Section II investigates the pattern of humanity implementation. There are different grades in Confucian benevolence. Mencius believes that filial is the basis of benevolence. The love to our own parents enjoys priority over others. We love parents and then extend our love to other people and the other objects. Mencius explain the reason of filial intimacy in humanity is mainly from the perspective of blood and relationship. Section III investigates that Mencius regards the metaphysical heaven as the basis of filial with the thinking mode of “the harmony between the heaven and human” .The second chapter summarizes the content of filial piety in the theory of Mencius in three main parts. Firstly, we should take care of and respect our parents. The difference between supporting their body and spirit lies in the true love from heart. The dutiful son will try to communicate with parents in a spiritual way. Supporting the parents’ spirit needs not only to develop the aspiration of parents, but also inherit their aspirations when they passed away. Mencius believes that obedience to the will of their parents also reflects the respect for parents, then he comes up with the principle that "the relationship between father and son is not responsible for the good". Secondly, we should take care of our bodies and have children. On the one hand, protecting our bodies is for serving parents, so that parents wouldn’t fall into grief and injustice; on the other hand, heir’s birth will carry on the family line, so procreation is the maximum expression of loving parents and ancestors. Thirdly, we need to expand filial piety to the whole world.The third chapter is to investigate the ideological influence of filial idea of Mencius from the perspective of political philosophy. Firstly, with the thinking that home is consistent with the nation, Mencius regards filial piety as the basis of national politics and the basis of the policy of benevolence is to expand the respecting and love of our own parents to the common people of the world. However, home is not fully consistent with the nation. There is dilemma between them. Mencius chooses the home without any hesitation. This is the drawback of political system based on the relationship of blood.In order to kmow the characteristics of Mencius, the fourth chapter compares the idea of filial of Mencius, Confucius, CengZi and Xunzi.