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

Section 2: "Classifying Lineages and Distinguishing Things" (Lèi Zú Biàn Wù)—Differentiation within Accord

"The noble man thereby classifies lineages and distinguishes things" (jūn zǐ yǐ lèi zú biàn wù)—this sentence appears contradictory to Tóng Rén at first glance. Tóng Rén emphasizes "Accord" (Tóng)—harmony and gathering; while "classifying lineages and distinguishing things" emphasizes "distinguishing" (biàn)—categorizing and discerning differences. Why does a hexagram emphasizing "Accord" instruct the noble man to engage in the act of "distinguishing"$9

This precisely reveals a core wisdom of the Way of Tóng Rén: True "Accord" must be established on the basis of "Distinction."

"Classifying lineages" (lèi zú)—categorizing according to lineage. "Distinguishing things" (biàn wù)—discerning the similarities and differences between things. These two tasks seem to involve separation, but their purpose is precisely to achieve better "Accord."

Why$10 Because without distinguishing, one cannot know similarity and difference; without knowing similarity and difference, "Accord" is merely blind conformity. Just as a chef, if unable to distinguish the properties of various ingredients, cannot produce a harmonious dish—they might combine things that should not be together, resulting not in harmony, but in chaos.

The Analects (Zǐ Lù) records Confucius's words:

"The noble man harmonizes without conforming; the small man conforms without harmonizing." (君子和而不同，小人同而不和。)

"Harmonizing without conforming" (hé ér bù tóng)—achieving harmony without erasing differences. To achieve this, one must first be able to recognize differences—to know what is "the same" and what is "different"—and then seek "harmony" on the basis of "difference." "Classifying lineages and distinguishing things" is the prerequisite work for "harmonizing without conforming."

From another perspective, "classifying lineages and distinguishing things" can be understood as the basic method of social governance. A governing noble man must recognize the characteristics and needs of different groups, and the nature and use of different things, in order to make appropriate arrangements—so that everyone is in the right place, and everything is handled reasonably. This orderly arrangement is the highest form of "Accord"—not undifferentiated unity, but organic harmony amid differences.

Master Xunzi has a penetrating discussion on this point in the Xunzi (Wang Zhi):

"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. Heaven has Heaven and Earth, so there are upper and lower distinctions. When the wise king first establishes order, he establishes distinctions within the state... When two great ones cannot serve each other, and two lowly ones cannot command each other, this is Heaven's decree. If status and position are equal, and desires are the same, things cannot be contained peacefully, leading inevitably to contention, which leads to chaos, and chaos leads to ruin. The former kings detested this chaos, so they established rites and righteousness to create distinctions, ensuring that there are ranks of rich and poor, noble and lowly, sufficient for mutual reliance—this is the foundation of sustaining the world under Heaven. The Book of Documents says: 'To be equal is not to be equal.' This is what is meant." (荀子·王制)

To achieve true equality (qí, uniformity, harmony), one must paradoxically avoid simple equality (a one-size-fits-all approach). There must be distinctions, differences, and hierarchy to achieve true harmony. "Classifying lineages and distinguishing things" is the practical method for "to be equal is not to be equal" (wéi qí fēi qí).