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

Chapter Eight: The Way of Tóng Rén from the Confucian Perspective in Pre-Qin Thought

Section 1: Confucius on Tóng Rén

Master Confucius, although he did not directly use the term Tóng Rén to articulate his thought, offered numerous discussions on interpersonal relationships, social harmony, and governance that highly resonate with the spirit of the Tóng Rén hexagram.

I. Rén (Benevolence) and Tóng Rén

Rén is the core of Confucius’s thought. The character Rén is composed of "person" (rén) and "two" (èr)—the relationship between two people. The Analects (Yong Ye) records Zhonggong asking about Rén, and Confucius said:

"When going out, treat everyone as if receiving a great guest. Employ the people as if conducting a great sacrifice. Do not impose on others what you yourself do not desire. Have no complaints in the state, have no complaints in the family." (出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。)

"Treat everyone as if receiving a great guest" when going out—treating everyone encountered outside the door with the same respect one shows a distinguished guest. This is the Confucian version of "gathering in accord at the door."

"Do not impose on others what you yourself do not desire" (jǐ suǒ bù yù, wù shī yú rén)—the negative formulation of Rén (what not to do). Its positive formulation is recorded in the Analects (Yong Ye):

"The benevolent man, wishing to establish himself, establishes others; wishing to succeed, he helps others to succeed. Being able to take this as a guide, one may call this the method of benevolence." (夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。)

"Wishing to establish himself, he establishes others; wishing to succeed, he helps others to succeed"—this spirit of empathy, putting oneself in another's shoes to understand their needs, is the intrinsic driving force of Tóng Rén. Why$1 Because Tóng Rén is not just gathering together, but a connection of minds—and the foundation of mind-connection is the ability to understand others' feelings and needs. "Being able to take this as a guide" (néng jìn qǔ pì)—understanding others starting from one's own experience—this is the most straightforward method for "connecting the will of all under Heaven."

II. Harmony (Hé) and Tóng Rén

The Analects (Zǐ Lù) records Youzi saying:

"In the use of rites, harmony (hé) is esteemed. This was the beauty of the ways of the former kings. It applies to both great and small matters. If one deviates from this, merely seeking harmony without the regulation of rites, it will also not work." (礼之用，和为贵。先王之道，斯为美。小大由之。有所不行，知和而和，不以礼节之，亦不可行也。)

"Harmony is esteemed" (hé wéi guì)—harmony is the most precious thing. But "seeking harmony without the regulation of rites" is also unacceptable—harmony for the sake of harmony, unchecked by propriety, also fails.

This aligns perfectly with the spirit of the Tóng Rén hexagram's "advantageous for the noble man to persevere" (lì jūn zǐ zhēn)—Tóng Rén (harmony) is the goal, but "noble man's perseverance" (regulation by the correct way) is the safeguard. Without the restraint of the correct way, "Accord" risks becoming "conforming to evil"; without the goal of "Accord," the correct way risks becoming rigid dogma.

III. Learning (Xué) and Tóng Rén

Master Confucius placed great importance on "Learning" in the Way of Tóng Rén. The very first lines of the Analects (Xué Ér), which we quoted earlier, form a complete process of Tóng Rén:

"Is it not a pleasure to learn and practice what you have learned timely$2 Is it not delightful to have friends coming from afar$3 Is it not the mark of a gentleman to remain unoffended when others do not recognize his worth$4" (学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？)

• "Learning and practicing timely"—first, self-cultivation and enrichment. This corresponds to the lower trigram Li in Tóng Rén—"Civilization." One must first possess brightness, learning, and virtue before being qualified to achieve "Tóng Rén."
• "Having friends coming from afar"—like-minded friends gathering from distant places. This corresponds to the core spirit of the Tóng Rén hexagram—people with the same aspirations naturally come together.
• "Not feeling resentment when unrecognized"—even if the Way of Tóng Rén is not fully realized, one does not blame Heaven or others. This corresponds to Upper Nine's judgment: "Gathering in the suburbs, aspiration not yet achieved."

The sequence of these three sentences aptly corresponds to the three stages of the Tóng Rén Way: self-preparation, aggregation with others, and acceptance of imperfection.

IV. Confucius’s Practice of Tóng Rén

Confucius's entire life was an embodiment of the Way of Tóng Rén. He established private schools, teaching without discrimination—"I have never refused instruction to anyone who brought so much as a single piece of dried meat as tuition" (Analects, Shù Rén). This is Tóng Rén in its broadest sense. His students came from different regions and different social strata: Zixia was a wealthy merchant from Wei, Zilu a rough man from Bian, Yan Hui a poor scholar, and Ran You a versatile practical man—these people with vastly different personalities and backgrounds gathered under Confucius, forming a spiritual community bound by the "Way."

This is the paradigm of "Gathering in Accord in the wilds"—the bond is not based on blood relations, region, or class, but on the "Way" (Dào). Confucius said:

"When the Way prevails in the world, I shall not try to change it." (Analects, Wei Ling Gong: 道不同，不相为谋。)

Conversely, if the Ways are the same, they can plan together. Accord based on shared Way is the highest form of Tóng Rén.

Section 2: Mencius on Tóng Rén

Mencius’s greatest contribution to the Way of Tóng Rén is revealing the common foundation of the human heart—the "common affirmation of the heart" (xīn zhī suǒ tóng rán).

I. The Innate Goodness of Human Nature and the Way of Tóng Rén

Mencius’s theory of the innate goodness of human nature provides the most profound philosophical basis for the Way of Tóng Rén. The Mencius (Gaozi II) states:

"The goodness of man's nature is like the downward flow of water. There is no man who is not good, just as there is no water that does not flow downwards." (人性之善也，犹水之就下也。人无有不善，水无有不下。)

Human nature is inherently good, just as water naturally flows downward. If human nature is inherently good, then at the deepest level, people are "the same"—all possessing benevolence, shame, deference, and a sense of right and wrong.

"The heart that feels pity is benevolence (rén); the heart that feels shame and aversion is righteousness (yì); the heart that feels deference and respect is propriety (lǐ); the heart that distinguishes right from wrong is wisdom (zhì). Benevolence, righteousness, propriety, and wisdom are not infused into us from outside; they are inherent in us." (孟子·告子上)

These four virtues are inherent, not externally imposed. Every person possesses these four hearts—this is "Accord" (Tóng). The reason people can achieve Tóng Rén is not due to external coercion or the drive of self-interest, but because of the intrinsic correspondence of their hearts.

This aligns perfectly with the Tóng Rén hexagram's virtue: "Civilization coupled with vigor." "Civilization" corresponds to humanistic cultivation, while "Vigor" corresponds to the Way of Heaven. The union of humanistic cultivation based on the vigor of the Way of Heaven is the best portrayal of the complementarity of Confucianism and Daoism.

II. "All things are prepared in me" and Tóng Rén

Mencius also had a stirring statement:

"All things are prepared in me. If I reflect on myself and am sincere, no happiness is greater. If I apply the principle of shu (reciprocity) diligently, there is no path closer to achieving benevolence." (Mencius, Jin Xin I)

"All things are prepared in me"—the principles of Heaven, Earth, and all things reside within me. "If I reflect on myself and am sincere"—to achieve this connection, one does not seek externally but reflects internally. "If I apply the principle of shu diligently"—practicing by extending one's own measure to others, one can achieve Rén—and thus achieve Tóng Rén.

These three statements reveal the internal logic of the Way of Tóng Rén:

1. All things are prepared in me—the foundation of "Accord" lies within the self. I am inherently connected to all things.
2. Reflect on myself and be sincere—to realize this connection, one must reflect internally.
3. Apply shu diligently—by practicing reciprocity, one achieves Rén—and thus achieves Tóng Rén.

III. "To subdue men by virtue" and Tóng Rén

Mencius distinguished between "subduing by force" and "subduing by virtue":

"He who uses force to subdue men, does so not with his heart, but with his strength... He who subdues men by virtue does so with his heart, and they are sincerely contented, as the seventy disciples were with Confucius." (Mencius, Gongsun Chou I)

"Subduing by force" is compelling others to obey through power—this is not true Tóng Rén, because once the power wanes, the obedience vanishes. "Subduing by virtue" is transforming others through the radiance of virtue—this is true Tóng Rén, because people are sincerely delighted and genuinely convinced. Mencius used the example of "the seventy disciples' submission to Confucius"—they did not follow Confucius under compulsion but were drawn by his virtue and character. This is the highest form of Tóng Rén.

This is consistent with the Tóng Rén hexagram's virtue: "Civilization coupled with vigor." "Civilization" is the radiance of virtue, "Vigor" is the capacity for action—attracting people's hearts and consolidating strength through virtue and action is the Way of Tóng Rén.

Section 3: Master Xunzi on "Grouping" (Qún) and "Accord" (Tóng)

Although Master Xunzi held the opposing view on human nature (the theory of inherent evil, xìng è), his insights on "Accord" are remarkably convergent with Mencius's, albeit arrived at through a different route.

I. Man Cannot Exist Without Groups

Xunzi's most important relevant discussion is on the theory of "grouping" (qún). We quoted a passage earlier from the Xunzi (Wang Zhi), which we will now analyze further:

"Man cannot exist without a group. If they group without distinctions, contention arises; contention leads to chaos; chaos leads to separation; separation leads to weakness; weakness leads to the inability to overcome things. Thus, dwellings cannot be secured. This shows that rites and righteousness cannot be abandoned even for a moment. The ability to serve one's parents is called filial piety; to serve one's elder brother is called fraternal respect; to serve superiors is called obedience; to command subordinates is called leadership. The ruler is one who is good at grouping. When the Way of the group is correct, the myriad things all attain their proper place, the six domestic animals all flourish, and all living things achieve their destiny." (荀子·王制)

"Man cannot exist without a group." If they group without distinctions, they contend. If the principles of the group are correct, all things attain their proper place.

This passage reveals another facet of the Way of Tóng Rén: it requires not only "Accord" (gathering) but also "Distinction" (fēn, differentiation, division of labor, hierarchy). This perfectly matches the instruction in the Daxiangzhuan: "classifying lineages and distinguishing things"—classifying and distinguishing is "Distinction," and Tóng Rén is "Accord" built upon "Distinction."

"The ruler is one who is good at grouping"—the ruler's essence is defined as being good at "grouping" (qún). This is a wonderful definition. It defines the essence of political leadership as "grouping"—not ruling, not oppressing, not commanding, but enabling people to live harmoniously together.

II. The "Accord" of Rites and Righteousness

Xunzi believed that the key to enabling people to "group" was "Rites and Righteousness" (lǐ yì). In the Xunzi (On Rites):

"Where do rites originate$5 When man is born, he has desires. If desires are not satisfied, he cannot but seek. If seeking is without measure or boundary, contention is unavoidable. Contention leads to chaos; chaos leads to ruin. The former kings detested this chaos, so they established rites and righteousness to create distinctions, to nurture human desires and satisfy human demands. They ensure that desires do not exhaust material resources, and that resources are not depleted by desires. When the two restrain each other and grow, this is the origin of rites." (荀子·礼论)

The origin of rites lies in the need to restrain human desires. Without rites to regulate them, people fall into chaos striving for limited resources. The former kings established rites and righteousness to achieve a balance between human desires and material resources—"when the two restrain each other and grow."

From the perspective of the Tóng Rén hexagram, "rites and righteousness" are the institutional guarantee that allows Tóng Rén to be sustained. People gather due to shared aspirations and feelings ("Gathering in Accord"), but without the regulation of rites and righteousness, this gathering risks devolving into chaos. This is why the Tóng Rén hexagram emphasizes "advantageous for the noble man to persevere" (lì jūn zǐ zhēn)—righteous principle must restrain the union.

III. "Transforming Nature and Activating Artifice" and Tóng Rén

Xunzi’s theory of inherent evil posits that human nature is bad (selfish, greedy, competitive), and goodness is the result of learned cultivation. In the Xunzi (On the Evil of Human Nature):

"Man's nature is evil; his goodness is the result of his artifice (wěi)." (人之性恶，其善者伪也。)

"Wěi" here does not mean hypocrisy but "artifice"—goodness achieved through human effort (learning, teaching, self-cultivation).

From the perspective of the Tóng Rén hexagram, if human nature is inherently good (Mencius’s view), then Tóng Rén is a natural inclination—people inherently want to accord with one another. But if human nature is inherently evil (Xunzi’s view), then Tóng Rén requires postnatal effort—rites and instruction are needed to overcome selfish nature to achieve true accord.

Regardless of which view is adopted, the conclusion is similar: true Tóng Rén is not casually achieved. Even if human nature is good, goodness must be nurtured and expressed (Mencius's "preserving the heart and nurturing nature"); even if human nature is evil, it can be transformed through teaching (Xunzi's "transforming nature and activating artifice"). The circuitous journey of the six lines of Tóng Rén—from door to clan, to brush, to wall, to mourning, to suburbs—is precisely the reflection of this arduous effort.

Section 4: The Tóng Rén Hexagram Echoing the Confucian Ideal of "Great Accord"

In the introduction, we quoted the description of "Great Accord" (Dà Tóng) from the Book of Rites (Lǐ Jì, Rites of Passage, Rites of Passage). Let us now conduct a more in-depth comparative analysis.

The Lǐ Jì states:

"When the Great Way prevails, the world is held in common. Worthy and capable men are selected, and trustworthiness and mutual accord are practiced. Thus, people do not only love their own parents, nor only care for their own children... The old find their end in peace, the able-bodied find their employment, the young find their growth, and the widowed, solitary, orphaned, disabled, and sick all find support. Men have their proper roles, and women have their proper place. Wealth is loath to be left discarded on the ground, yet it is not necessarily stored for oneself; strength is loath to be kept from exertion, yet it is not necessarily exerted for oneself. Thus, conspiracies do not form, and brigandage and rebellion do not arise, so outer gates are not closed. This is called Great Accord." (礼记·礼运)

This passage corresponds to the Tóng Rén hexagram as follows:

• "The world is held in common" (tiān xià wéi gōng)—Corresponds to "Gathering in Accord in the wilds." Both "gōng" (public) and "yě" (wilds) point to a public nature that transcends private interest.
• "Worthy and capable men are selected"—Corresponds to "Advantageous for the noble man to persevere." Using worthy and capable individuals to manage public affairs.
• "Trustworthiness and mutual accord are practiced"—Corresponds to "Civilization coupled with vigor." Trustworthiness (xìn) is integrity; mutual accord (mù) is harmony; civilization (wénmíng) is open uprightness; vigor (jiàn) is unyielding strength.
• "People do not only love their own parents, nor only care for their own children"—Corresponds to the inverse of Six Two's "Gathering in the ancestral temple brings regret." Love is extended beyond clan ties to all people.
• "Men have their proper roles, and women have their proper place"—Corresponds to "Classifying lineages and distinguishing things." Everyone has a suitable role and position.
• "Outer gates are not closed"—Corresponds to the inverse of Nine One's "Gathering at the door, no blame." The door need not be closed because the world is at peace.

The ideal of "Great Accord" is the highest social ideal of Pre-Qin Confucianism. The Tóng Rén hexagram can be seen as a blueprint for the path toward "Great Accord"—it not only depicts the vision of "Great Accord" but also reveals the inevitable difficulties and challenges encountered during its realization (Nine Three's conspiracy, Nine Four's conflict, Nine Five's alternation of sorrow and joy).