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

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."