Heaven Fire Tongren: Confucian-Daoist Dialogue and the Investigation of Ancient Spiritual Origins from a Pre-Qin Perspective
This article deeply examines the *Tian Huo Tong Ren* hexagram from the *I Ching*, contextualizing it within Pre-Qin Confucian and Daoist thought and ancient culture to sequentially analyze the implications of its trigrams, hexagram statement, and line statements. By differentiating between 'Sameness' (Tong) and 'Harmony' (He) and integrating the structural logic of the *Xu Gua Zhuan*, it explores the pivotal role of the *Tong Ren* hexagram in the transition from stagnation to prosperity, revealing the primordial wisdom of seeking Great Consensus amidst difference.
Section 3: Complementarity Between Daoist and Confucian Perspectives
Through the above analysis, we can see that the Daoist and Confucian perspectives on the issue of Tóng Rén are complementary:
Confucian Contribution: Reveals the specific practical methods of Tóng Rén in human society—accord based on the standards of benevolence, righteousness, propriety, and wisdom, using empathy as the method, aiming for the ideal society of Great Accord. Confucianism focuses on "How to do it"—how to achieve harmony among people in the actual world.
Daoist Contribution: Reveals the ontological foundation of Tóng Rén—since all things arise from the Dao, they are one at the deepest level. Daoism focuses on "Why it is possible"—the reason people can accord is that they are fundamentally one at the level of substance.
The combination of these two perspectives perfectly mirrors the two trigrams of the Tóng Rén hexagram: the lower trigram Li (Civilization) corresponds to Confucian humanistic cultivation, and the upper trigram Qian (Heavenly Way) corresponds to Daoist naturalness. "Civilization coupled with vigor"—cultivation based on humanistic education, yet possessing the vigor of the Heavenly Way—this is the optimal portrayal of Confucian-Daoist complementarity.
Laozi states:
"The Way of Heaven is impartial; it always helps the good man." (Laozi, Chapter 79)
The Way of Heaven is impartial, yet it always assists the good man. This statement connects the Daoist "Way of Heaven" with the Confucian concept of "Goodness" (shàn)—although the Way of Heaven transcends worldly good and evil, in its actual operation, it favors the side of righteousness. The phrase "advantageous for the noble man to persevere" in the Tóng Rén hexagram means the same thing—the Way of Heaven (Qian) favors the correct path (zhēn), and the Way of Tóng Rén under the Way of Heaven can only be truly realized under the guidance of the correct path.