Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective

Section 1: Tóng Rén and the Way of Governing the State

The Tóng Rén hexagram is not only a guide for individual cultivation and interpersonal relations but also a profound work of political philosophy. In the Pre-Qin context, "connecting the will of all under Heaven" was first and foremost a political proposition—how to govern the world so that all people live in harmony.

I. Accord (Tóng) Between Ruler and Minister

The core relationship in the Tóng Rén hexagram is the correspondence between Six Two and Nine Five—the correspondence between minister and ruler. In Pre-Qin political ideals, the harmonious relationship between ruler and minister was key to state governance.

The Book of Documents (Xián Yǒu Dé) records the words of Yi Yin:

"In appointing officials, select only the worthy and capable; in selecting assistants, choose only the right people. The minister serves the superior by means of virtue, and the subordinate by means of the people. This is difficult and requires caution; it must be harmonious and unified. Virtue has no constant teacher; the sovereign who excels is the teacher. Excellence has no constant sovereign; it harmonizes with the one who can achieve unity." (任官惟贤材，左右惟其人。臣为上为德，为下为民。其难其慎，惟和惟一。德无常师，主善为师。善无常主，协于克一。)

"Harmonious and unified" (wéi hé wéi yī)—harmony and unity. This is the manifestation of the Way of Tóng Rén in the political realm. Ruler and minister need "harmony"—mutual cooperation and respect; they also need "unity"—unified goals and direction.

But the "Accord" between ruler and minister has a crucial prerequisite: the minister must serve the ruler by means of the Way, not by means of private interest. The Analects (Xiān Jìn) records Confucius saying:

"Serve the ruler with the Way; if it cannot be done, then stop." (以道事君，不可则止。)

"Serve the ruler with the Way" (yǐ Dào shì jūn)—serving the ruler based on moral principle. If the ruler violates righteousness, the minister should not blindly obey but should admonish; if admonition is ineffective, the minister should withdraw. This "Accord" based on righteousness is the true Tóng Rén. If the minister merely caters to the ruler for personal gain—that is the "regret" (lìn) of Six Two "Gathering in the ancestral temple"—the scope is too small, and the stature too low.

II. Accord (Tóng) Between Ruler and People

A broader political "Tóng Rén" is the harmony between the ruler and the common people.

Mencius states in the Mencius (Liáng Huì Wáng II):

"He who delights in the delights of the people, the people will delight in his delights. He who grieves in the griefs of the people, the people will grieve in his griefs. To take delight in the whole world, and to grieve for the whole world—if such a ruler does not attain the throne, there has never been such a case." (乐民之乐者，民亦乐其乐。忧民之忧者，民亦忧其忧。乐以天下，忧以天下，然而不王者，未之有也。)

"To take delight in the whole world, and to grieve for the whole world"—sharing joy and sorrow with all people under Heaven. This is the highest level of political Tóng Rén. A ruler who shares weal and woe with the common people will naturally attract the allegiance of the people—"if such a ruler does not attain the throne, there has never been such a case."

This perfectly matches the spirit of "Tóng Rén yú Yě, Hēng"—"In the wilds"—facing all the common people, without distinction of noble or lowly, close or distant; "Success"—thereby gaining the hearts of the world and the flourishing of the state.

III. Accord (Tóng) Among the Feudal Lords

In the historical context of the Spring and Autumn and Warring States periods, "Tóng Rén" also carried an important political meaning: alliances and cooperation among the feudal lords.

The Zuo Zhuan (9th Year of Duke Xi) records the Alliance of Kuiqiu hosted by Duke Huan of Qi:

"In autumn, the Marquis of Qi made an alliance with the feudal lords at Kuiqiu... On the Ren Wu day, the Duke assembled at the place of the Son of Heaven... Zai Kong was about to have the ceremony concluded, and said to the Marquis of Qi: 'The Son of Heaven has matters requiring the services of Wen and Wu, and sends Kong to present a portion of the sacrificial meat to his uncle the Marquis of Qi.'" (秋，齐侯盟诸侯于葵丘。……壬午，公朝于王所。……宰孔将使成之，言于齐侯曰：天子有事于文武，使孔赐伯舅胙。)

Duke Huan of Qi summoned the lords as hegemon to form an alliance—this is a form of Tóng Rén. But this "Accord" was based on power—Qi was the strongest, so other lords had to submit. This is "subduing men by force," not "subduing men by virtue."

True accord among the feudal lords should be based on common moral principles. The Zuo Zhuan (11th Year of Duke Yin) states:

"To commit five grave wrongs and then attack others—is it not appropriate that his army should be defeated$20" (犯五不韪而以伐人，其丧师也，不亦宜乎？)

A military campaign that violates righteousness will inevitably fail. Conversely, a joint action that adheres to righteousness will succeed—this is the political meaning of "advantageous for crossing the great river."