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

Chapter Twelve: Profound Philosophical Questions of the Tóng Rén Hexagram

Section 1: The Dialectic of "Accord" (Tóng)—The Relationship Between Sameness and Difference

Through the previous analyses, we have repeatedly touched upon the dialectical relationship between "Accord" (Tóng) and "Difference" (Yì). Let us now discuss this issue more systematically.

Question 1: Is complete "Accord" possible$21

If all people were completely the same—same thoughts, same actions, same goals—would Tóng Rén still be necessary$22

The answer is no. Complete "Accord" actually negates the value of "Accord." The value of "Accord" arises precisely because it is achieved on the basis of difference. Without difference, "Accord" is a self-evident fact that needs no pursuit and has no value in being pursued.

Laozi offers profound insight into this:

"When all under Heaven know beauty as beauty, ugliness arises. When all know good as good, evil arises. Therefore Being and Non-Being produce each other; difficult and easy complement each other; long and short contrast each other; high and low lean on each other; sounds harmonize with each other; front and back follow each other." (Laozi, Chapter 2)

Being and Non-Being, difficult and easy, long and short—all concepts arise in relation to each other. "Accord" and "Difference" are also thus—without "Difference," there is no "Accord"; without "Accord," there is no "Difference." The wisdom of the Tóng Rén hexagram lies not in eliminating differences to pursue absolute identity, but in finding a way to coexist harmoniously amidst differences.

Question 2: Does "Gathering in Accord in the Wilds" imply undifferentiated equality$23

"Gathering in Accord in the wilds" (tóng rén yú yě)—achieving harmony among all people in the broadest space—does this mean eliminating all hierarchies, all distinctions, and implementing absolute equality$24

From the overall structure of the Tóng Rén hexagram, the answer is no. The Daxiangzhuan's instruction to "classify lineages and distinguish things" explicitly requires distinguishing different lineages and things. The six lines themselves possess a clear hierarchy—Nine One, Six Two, Nine Three, Nine Four, Nine Five, Upper Nine—each occupying a different position and undertaking a different role. These differences are not meant to be eliminated but should be arranged appropriately.

Xunzi’s words are worth quoting again:

"When distribution is equal, there is no bias; when status is equal, there is no unity; when the masses are unified as one, there is no command." (Xunzi, Wang Zhi)

If everything is the same—equal distribution, equal power, equal status—it leads to chaos. "To be equal is not to be equal" (wéi qí fēi qí)—true balance is not simple egalitarianism but everyone having their proper place.

Therefore, the "Accord" in "Tóng Rén yú Yě" is not undifferentiated identity, but harmony transcending difference. Each person retains their individuality, but these individualities no longer serve as barriers or sources of conflict, but as the basis for cooperation and complementarity.

Question 3: The Relationship Between Tóng Rén and Individual Independence

In the pursuit of Tóng Rén, is individual independence sacrificed$1

This is a question particularly focused on by Daoist thinkers in Pre-Qin thought. Zhuangzi often describes "solitude" (dú):

"He roams alone with the spiritual essence of Heaven and Earth, without arrogance toward the myriad things. He does not criticize right and wrong, but dwells with the common world." (Zhuangzi, The Way of the World, describing Zhuangzi's own thought)

"He roams alone with the spiritual essence of Heaven and Earth"—a person alone interacts with the spirit of Heaven and Earth. This "solitude" is not isolation but a spiritual freedom that transcends worldly contention.

In the Tóng Rén hexagram, the judgment of Upper Nine, "Gathering in Accord in the suburbs, aspiration not yet achieved," perhaps contains an affirmation of this "solitude"—although Upper Nine has not fully merged into the tide of Tóng Rén, he has nothing to regret. He maintains his independence, even if it means a degree of loneliness.

True Tóng Rén should be a state that neither sacrifices individual independence nor gives up connection with others. This is like the relationship between various instruments in music—each retains its unique timbre, yet they cooperate harmoniously in an ensemble—possessing both the uniqueness of a "solo" and the unity of an "ensemble."

Section 2: The Epistemology of "Accord"—How to Know When "Accord" Has Been Achieved

In the pursuit of Tóng Rén, a fundamental epistemological question arises: How do we know when "Accord" has truly been achieved$2

I may feel I am in "Accord" with you, but you may not think so—so does "Accord" actually exist$3

Master Zhuangzi tells a famous parable in the Discussion on Making Things Equal:

"If men sleep in a damp place, they get a damp-place ache and become half-paralyzed. Is this because the mud is right for them$4 If they live in trees, they feel fearful and anxious. Is this because the trees are right for them$5 Among the three, who knows the right place$6 If men eat cooked meat, deer eat rushes, and centipedes find their sweetness in earthworms, while owls and crows delight in rats—among the four, who knows the right taste$7" (民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猿猴然乎哉？三者孰知正处？民食刍豢，麋鹿食荐，蝍蛆甘带，鸱鸦耆鼠，四者孰知正味？)

Humans find damp places unsuitable for living, but mudskippers find them fine. Humans feel fear in tall trees, but apes feel safe. Which of the three knows the right place$8 There is no absolute standard.

Similarly, when we speak of "Tóng Rén," who judges whether the "Accord" is true "Accord"$9

Pre-Qin thought offers several different answers:

The Confucian Answer: Using "Centrality" (Zhōng) as the Standard. "Centrality" is the appropriate state that avoids extremes. If everyone can achieve "Centrality," then different people can naturally "accord" with each other—because "Centrality" is objective and universal, not dependent on individual subjective feelings.

The Doctrine of the Mean (Zhōng Yōng) states:

"Centrality is the great root of all things under Heaven. Harmony is the universal Way under Heaven. When centrality and harmony are achieved, Heaven and Earth maintain their proper positions, and the myriad things are nourished." (中也者，天下之大本也。和也者，天下之达道也。致中和，天地位焉，万物育焉。)

"Centrality" is the great root of all under Heaven; "Harmony" is the universal Way. When "Centrality and Harmony" are achieved, Heaven and Earth assume their proper places, and all things flourish. "Centrality and Harmony" is the standard for true "Accord."

The Daoist Answer: Taking "Naturalness" (Zìrán) as the Standard. True "Accord" requires no judgment—it happens spontaneously. Just as water naturally flows downward and fire naturally blazes upward—when people return to their original nature, "Accord" is naturally achieved.

The Ancient Answer: Taking "Divine Revelation" as the Standard. In the belief system of ancient peoples, divination (bǔ shī) was the way to obtain Heaven's will. The Book of Changes itself is a book of divination—asking Heaven's will through divination to determine whether one's actions conform to the Heavenly Way. The phrase "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn) in Tóng Rén hexagram also includes this layer of meaning—consulting divination to confirm whether the act of Tóng Rén receives Heaven's approval.

Section 3: The Ethics of Tóng Rén—Moral Requirements of the Way of Tóng Rén

The Tóng Rén hexagram imposes clear moral requirements on the actor: "Advantageous for the noble man to persevere" (lì jūn zǐ zhēn)—one must be a jūnzǐ and must uphold the correct path. What, specifically, are the moral requirements of the Way of Tóng Rén$10

I. Sincerity (Chéng) The foundation of Tóng Rén is sincerity—treating others genuinely and interacting frankly.

The Doctrine of the Mean states:

"Sincerity is the Way of Heaven. To strive for sincerity is the Way of man. When sincere, one hits the mark without effort, grasps the truth without thought, follows the middle Way spontaneously; this is the sage. To strive for sincerity is to select the good and firmly adhere to it." (诚者，天之道也。诚之者，人之道也。诚者不勉而中，不思而得，从容中道，圣人也。诚之者，择善而固执之者也。)

"Sincerity" is the Way of Heaven—Heaven and Earth and all things are true and without falsehood. "Striving for sincerity" is the Way of man—man achieves sincerity through effort. In the Way of Tóng Rén, "Sincerity" means being genuine, not pretentious, not concealing—interacting with others showing one's true self.

The reason Nine Three's "hiding armed men in the brush" failed is precisely because of insincerity—secretly preparing troops and engaging in conspiracy is the height of insincerity. The reason Nine Five's "first crying out mournfully, then laughing" succeeded in the end is precisely because of sincerity—even if in pain enough to weep loudly, he did not conceal his emotions, ultimately moving the other party with his sincerity.

II. Impartiality (Gōng) The magnitude of Tóng Rén lies in impartiality—being just and selfless, holding the world in common.

"Heaven covers all impartially, the Earth sustains all impartially, the sun and moon shine impartially on all." (Lǐ Jì, Discourse on Confucius’s Leisure, quoting Confucius)

Heaven covers all without partiality, the Earth sustains all without partiality, the sun and moon shine on all without partiality. "Tóng Rén yú Yě" is to achieve this selfless state—treating everyone equally, without favoring any side.

III. Correctness (Zhèng) The guarantee of Tóng Rén lies in correctness—maintaining integrity, adhering to principles.

Accord without principle is dangerous—it can lead to "conforming to evil." Accord without character is fragile. "Advantageous for the noble man to persevere" is the core meaning of "advantageous for the noble man to persevere"—one must adhere to the correct path. According with the righteous and differentiating from the unrighteous—this is the core meaning of "lì jūn zǐ zhēn."

IV. Reciprocity (Shù) The method of Tóng Rén lies in reciprocity—putting oneself in another's place, understanding one's own measure in others.

When asked if there was a single word that could serve as a lifelong guiding principle, Confucius replied:

"Perhaps that word is reciprocity (shù)! What you do not want done to yourself, do not do to others." (Analects, Wei Ling Gong)

"Shù"—one word that can be practiced throughout life. "Shù" is the most fundamental method for achieving Tóng Rén: thinking about others from your own perspective—what you do not wish to be treated with, do not treat others that way; how you wish to be treated, treat others that way. This method of extending one’s own measure to others is the simplest and most effective way to establish "Accord."

Section 4: Tóng Rén Cosmology—The Unity of Heaven and Man

Finally, we explore the deepest philosophical dimension of the Tóng Rén hexagram: the unity of Heaven and Man.

Tóng Rén shows Qian (Heaven) above and Li (Fire) below—Heaven above, Fire ascending. From a cosmological perspective, this is not only "Accord" between people but also "Accord" between humanity and Heaven.

The Xi Ci Zhuan (Part I) states:

"The alternation of a Yin and a Yang is called the Dao. What follows this is goodness; what completes this is nature." (一阴一阳之谓道。继之者善也，成之者性也。)

"The alternation of a Yin and a Yang is called the Dao"—the rhythmic operation of Yin and Yang is the Dao. If man can follow the way of Yin and Yang, he is "inheriting the goodness" of the Dao; internalizing this goodness as his own nature is "completing nature."

The Yin-Yang structure of the Tóng Rén hexagram—one Yin and five Yangs—is an embodiment of "the alternation of a Yin and a Yang is called the Dao." That solitary Yin line (Six Two) harmoniously coexists with the five Yang lines, forming a complete, living whole. This whole is the manifestation of the Dao of Heaven in the human realm—the harmonization of Yin and Yang in Heaven is reflected in the human world as the accord between people.

"When Heaven and Earth are moved, the myriad things are transformed and born. When the sage moves the hearts of men, the world achieves peace. By observing what moves them, the nature of Heaven, Earth, and the myriad things can be understood." (Yijing, Xian Hexagram, Tuanzhuan)

When Heaven and Earth are moved, all things are transformed and born. When the sage moves the hearts of men, the world achieves peace. "Moving" or "resonating" (gǎn) is the core mechanism of the unity of Heaven and Man. The "correspondence" (yìng) between Six Two and Nine Five in the Tóng Rén hexagram is precisely this kind of "resonance"—a spiritual resonance between the person below (Six Two) and Heaven above (Nine Five/Qian).

From the perspective of ancient Heaven-Man unity, man is not separate from Heaven—man is part of Heaven and Earth, and the qi of Heaven and Earth flows through the human body. The Zuo Zhuan (25th Year of Duke Zhao) records the words of Zichan:

"Rites are the constant law of Heaven, the righteousness of Earth, and the conduct of the people. When the people follow the constant law of Heaven and the inherent nature of Earth, they generate the five qi and utilize the five phases. Qi becomes the five flavors, manifests as the five colors, and culminates in the five tones. When excess occurs, confusion and disorder arise, and the people lose their nature." (左传·昭公二十五年)

"Rites are the constant law of Heaven" (Lǐ zhě, Tiān zhī jīng yě)—Rites are the constant law of the Heavenly Dao. When human conduct conforms to rites, it conforms to the Heavenly Dao; conforming to the Heavenly Dao is the unity of Heaven and Man. In the context of the Tóng Rén hexagram, if "Tóng Rén" conforms to the Heavenly Dao—by means of a public heart and the correct path—it becomes the highest form of the unity of Heaven and Man.