「大義滅親」典出《左傳》，指為成就更高價值，對犯罪之親屬不徇私情，令其接受應得的道德或法律制裁。只是「大義滅親」終究屬於一種傷害親情、非正常、非正向的行為，因此孔孟未曾正面肯定「大義滅親」，而是以「親親相隱」教誨名世，也因此當代學界對於「先秦儒家是否肯定『大義滅親』」產生質疑。本篇論文首先介紹「否定說」與「肯定說」兩種觀點及各家理據，其次分析並回應「否定說」論點的可能問題，最後根據現實歷史發展面向、儒家倫理思想內在應然層面，及後世法制史實然發展切入，肯定「儒家確實具大義滅親」思想。

The allusion of "placing righteousness above family royalty" comes from Zuo Zhuan, which refers to the practice of making a criminal relative accept deserved moral or legal punishment without favoritism in order to achieve higher value. However, "placing righteousness above family royalty" is ultimately a kind of behavior that hurts the family, which is abnormal and not positive. Therefore, Confucius and Mencius did not positively affirm "placing righteousness above family royalty", but taught the world by "tolerating and concealing between kinfolks". Therefore, the contemporary academic circle has raised doubts about whether the Pre-Qin Confucianism affirmed "placing righteousness above family royalty". This paper first introduces two viewpoints of "negative argument" and "affirmative statement" and their reasons, then analyzes and responds to possible problems with the "negative argument", and finally affirms the thought of "Confucianism does have the idea of placing righteousness above family royalty" according to the realistic historical development orientation, the inherent level of Confucian ethical thought, and the actual development of legal history in later generations.