本文以《尚书》、《诗经》、《左传》、《论语》为文本依据，对其中出现的“敬”字做了穷尽性的研究和整理，以此来梳理“敬”观念在先秦时期的流变，以及在这种流变中所能看到的精神实质。之所以选择“敬”这个字是因为“敬”观念在先秦的思想史中占有很重要的位置，《礼记•曲礼》开篇即说“毋不敬”，但是就笔者所见，前人的研究并不充分，故而试图对此进行一番剖析。在文本的选取上，笔者本着穷尽性和可靠性相结合的原则进行。根据研究的需要，本文的主体分为三部分，分别是：西周时的“敬”观念、《左传》中的“敬”观念、《论语》中的“敬”观念。第一章通过对《尚书》中较为可靠的周初的12篇诰命和《诗经》中16首诗歌的研究，分类整理出了“敬”的十种含义。其中，较为重要的有“敬天命”、“敬德”、“敬威仪”等几种。“敬”的这些含义体现出的是西周初期文化设计者们一种强烈的忧患意识，是人对于上天的敬畏和感激，其实质是人的主体精神的张扬和对于自身责任的担当。第二章选取了最能代表春秋时代的特征和气质的《左传》进行研究，“敬”在《左传》中的含义较之于前代更加繁复。春秋时期的核心是“礼”，“礼”是一切行为的评价标准。因此，“敬天命”的观念不再占主要地位，而是强调一个君子在朝聘、会盟、祭祀等典礼中应该做到“敬”，以符合“礼”的规范。“敬”则是“礼”的核心，是所有德行的指归，若“不敬，将不免”，所以君子要时刻注意修养自己的德行，这样才能保证自己的言行能够合乎“礼”的要求。此外，这一时期还出现了敬他人的新观念。可以说，春秋时期的“敬”观念实质是一种恭敬庄重、严肃认真的人生态度和君子所必需的道德评价标准。第三章探讨《论语》中的“敬”，《论语》中讲“敬鬼神而远之”，故而多在现实人伦中言“敬”，“敬事”、“敬君上”、“敬父母他人”等观念成为孔子比较关注的话题。孔子学说的核心是“仁”，“仁者，爱人”，而“敬”则是成仁的条件之一，一个能对他人存恭敬之心的人才能够做到更高一级的“爱人”。“敬”的观念在孔子之后逐渐被“诚”所取代，《中庸》认为“天道即是诚道”，“不诚无物”。人需要做的是贯通天道或者说执行天道，将上天给予的本性从容中道的发挥出来就可以达至圣人的境界。文章最后顺及阐述了在先秦文献中所看到的中国理想人格形态，这一设计不仅成为几千年皇权社会的最高标准，有些至今仍然发挥着它的影响，是我们当代人依然要奉行的做人原则。

The main body of this article is on the basis of some versions, such as Shangshu, The Book of Songs, Zuozhuan, The Analects of Confucius. The author has done infinite research on the "piety" appearing among them in order to comb the change of the concept "respecting” in the pre-Qin Dynasty, and also the spiritual essence which can be seen in it. In respect of the reason about Choosing "piety" is that it is very critical in the early pre-Qin Dynasty’s history of thought. The opening of The Book of Rites is to say "can not be irreverent", but as far as I am concerned, this analysis is not very sufficient, hence, the author is trying to anatomy this theme more deeper. Referring to the version choice, the author is according to the principle of integration, which is including the infinite and the reliability. As the request of my research, this article is made up of three parts, respectively: The "piety" in the Western Zhou Dynasty, the “piety” in Zuozhuan and The “piety” in The Analects of Confucius.The first chapters points out ten kinds of the meaning of the “piety” by analyzing 16 poems of The Book of Songs and 12 sheets of Government’s Orders in Shangshu. And, there are some comparatively important meanings, for example, “piety to a destiny”, "piety to morals" and "piety to stateliness" and so on. All of these thoughts are embodying out the strong awareness of unexpected development in the initial stage of the Western Zhou Dynasty’s culture designers, which is the piety to God and thanksgiving. The essence of it is vigorous publicize of human beings and the assuming to oneself responsibility.The Second chapter is focusing on Zuozhuan which is the representative of the characteristic in the Spring and Autumn Period, and the meaning of “piety” in it is more complex than the previous generation. The core in The Spring and Autumn Period is the "rite", which is the valuation standard for all behaviors. Therefore, the concept of "piety to destiny" is not holding the main position any longer, but it still emphasize that a gentleman ought to achieve in ceremony such as being meetings of sovereigns or their deputies in ancient China. And "piety" is the core of the “rite”, meaning the end-result for virtue. If "being irreverent, he will be not remitted", so the gentleman must guarantee to training his virtue behavior in order to ensure his words and deeds is able to conform to rites’ request. Besides, there is also appearing a new concept” Respecting to other”. In a conclusion, the essence of “piety” in The Spring and Autumn Period is one kind of standard with great respect solemn, earnest attitude of life and gentleman valuation as requested.The third chapter is referring to the "piety" in The Analects of Confucius. It mentioned "to keep a distance with ghost", therefore, concepts such as "piety", "piety to affair", “piety to the empire” and “piety to parents and the other people” become the topic which is comparatively concerned by Confucius. Confucian core is "humanity", and the "piety" is the critical condition to form the “humanity”. "Humanity one, show love to others", only one who can present respect to others is able to achieve more highly level "to love others".The concept of "piety" was gradually replaced by "sincerity" after Confucius. The Zhongyong fingers out "the theme of the God is the sincerity" and "no sincerity, nothing". What we human being need to do is following the God’s theme and principle, and will achieve as Saint by coming into the essence given by the God. This article has finally set forth the ideal of Chinese personality form showed up in the pre-Qin Dynasty. These themes are not only become the highest standard in the Empire Societies which are lasting for thousands of years. Some of them are still playing their effects until now, and also are the conducting principle our modern people should follow.