《诗经》的“孝亲话语”指的是以先祖先王、宗族、父母等为对象，宣扬维系代际亲缘关系的必要性的书写段落。以创作时期为依据，“二雅”的孝亲书写分为西周中期和西周晚期两部分。西周中期“二雅”的孝亲话语多于大型宴饮、祭祀等话语情境中生成，创作者通过具有权威性的演示型和陈述型话语方式向社会集体强调以继承王道、敬畏天命为核心内容的孝亲观念。该时期的孝亲书写本质上是统治者为构建礼乐社会而引领的话语实践，是从属于典仪的表述。随着西周晚期周室纲纪解纽、礼乐瓦解，原先调和于集体意志中的个体声音明显涌现。孝亲话语生成的动机开始不单是传承周代政治文化，而更多转向阐发个人反思和个体情志；孝亲书写创作的“话语权”也更多回落至个人。孝亲话语的变迁表现人们对以“国-家”为核心的多重社会关系的反思与探索，而在变迁中留存下来的书写内容则成为优化关系、构建和美社群的经验传承。

The "discourse of filial piety" in the Book of Songs refers to the passages that advocate maintaining intergenerational kinship with the ancestors, kings, clans, parents and so on. According to the creation period, the writing on filial piety of "Erya" can be divided into two parts: the middle and the late Western Zhou Dynasty. In the middle of the Western Zhou Dynasty, the filial piety discourses of "Erya" were mostly generated in the context of large-scale banquets and rituals. Creators emphasized the significance of revering the mandate of heaven and inheriting the royal business to the society authoritatively through demonstrative and declarative discourses. The writing of filial piety in this period was essentially a discursive practice led by the rulers to consolidate the royal power and build a civilized society based on the rites and music culture, which is subsidiary to rituals. In the late Western Zhou Dynasty, with the disintegration of the state, individual voices that were originally reconciled to the collective wills sprung up. The contents of filial piety discourses turned more to expound personal reflection and individual feelings instead of proclaiming the rulers’ will only, and the "power of discourse" in creating these poems also fell back to the individual. The changes in the discourse of filial piety showed people's reflection and exploration of multiple social relationships ,with the "country-family" relationship as the core, and the remained content after the changes has become the experiential heritage of optimizing relationships and building a harmonious community.