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

Section 3: The Dialectical Logic from "Distinction" to "Accord"

We can further question: What is the logical process from "distinction" to "accord"$11

First step: Distinguish Differences (Biàn Yì). First, recognize the differences between things. Different lineages have different characteristics; different things have different natures. These differences are objectively present and cannot be ignored.

Second step: Classify Lineages (Guī Lèi). Discover commonalities amidst differences and group things with similar characteristics into one category. This is the work of "classification" (lèi)—"lèi zú" is grouping people with the same characteristics together.

Third step: Integrate (Tǒng Hé). On the basis of classification, find the connections and complementary relationships between the categories so they form an organic whole. This is the ultimate "Accord"—not a muddled unity that erases differences, but an organic unity based on difference.

This logical process from "distinction" to "classification" to "accord" has deep roots in Pre-Qin philosophy. The Xunzi (On Names) states:

"Names are used to tie together realities. Statements are used to combine the names of different realities to discuss a single idea. Argumentation is used to illustrate the Way of movement and stillness using consistent names for different realities." (荀子·正名)

Names (concepts) are used to mark things; statements (propositions) combine the names of different things to express one meaning; argumentation uses consistent concepts to elucidate the laws of change in things. This is a cognitive process from differentiation to integration—first distinguish (name), then synthesize (form statements), and finally unify (argue).

The Zhuangzi (Discussion on Making Things Equal) challenges this from another angle:

"Heaven and Earth were produced together with me; the ten thousand things are one with me. Since they are already one, can I still speak$12 Since I have already spoken of oneness, can I not refrain from speaking$13 One and speech make two; two and one make three. From this point onward, even the clever calculator cannot arrive at the end, let alone the common man$14" (庄子·齐物论)

Master Zhuang points out that once we use language to "speak of" unity, the speech itself breaks the unity—"One and speech make two." This reminds us that although "classifying lineages and distinguishing things" is a necessary step toward "Accord," the ultimate realization of "Accord" may transcend the realm of language and concepts.

In ancient sacrificial rites, we can see the original practice of "classifying lineages and distinguishing things." Ancestors participated in sacrifices according to their different clans, and different clans assumed different responsibilities—some responsible for music and dance, some for sacrifices, some for prayer—but ultimately, all these different activities converged into a single sacrificial ceremony, and all participants achieved spiritual unity in this ritual. This is the perfect combination of "classifying lineages and distinguishing things" and Tóng Rén.

The Book of Odes (Shi Jing, Lesser Odes of the Kingdom, Chu Ci) describes the grandeur of sacrifice:

"The rites and decorum are fully prepared, the bells and drums are silent. The filial grandson proceeds to his place, the ritual officer makes his announcement. The spirits are all drunk, and the main ancestor rises. Bells and drums escort the spirits, and the spirits return in peace. The various stewards and noble wives finish their duties without delay. The paternal uncles and brothers conclude the private feast." (礼仪既备，钟鼓既戒。孝孙徂位，工祝致告。神具醉止，皇尸载起。鼓钟送尸，神保聿归。诸宰君妇，废彻不迟。诸父兄弟，备言燕私。)

During the sacrifice, everyone has their own place and duty—the filial grandson proceeds to his place, the ritual officer announces, the stewards and wives attend, the uncles and brothers conclude the feast—this is "classifying lineages." But everyone worships the spirits and feasts together in this single ceremony—this is Tóng Rén.