Probing the Nuances of Xian: A Philosophical Examination of the Way of Husband and Wife and the Foundation of Human Relationships in the Zhou Yi's Xian Hexagram

Part Two: The Ethical Development of the Way of the Conjugal Pair – "The Root of Ruler and Minister, Father and Son"

Chapter 4: How the Conjugal Pair is the "Root of Ruler and Minister, Father and Son"

Section 1: The Deep Meaning of "Root" (Ben) and the Pre-Qin Discussion of Root and Branch

"The Way of the conjugal pair must not be unrectified; it is the root of ruler and minister, father and son." This character "Ben" (本, Root) is not a casual word but carries a profound philosophical connotation.

The character "Ben" is composed of "Wood" (木) and "One" (一). The single stroke below the wood indicates the location of the tree root. The root is the origin; if the tree has roots, then it has a trunk, branches, leaves, and fruit. If the root is deep, the leaves are lush; if the root withers, the tree dies.

In pre-Qin thought, the distinction between "root" (Ben) and "branch" (Mo) is a major theme.

The Analects, Xue Er (Learning), records the words of You Zi:

"The superior man applies himself to the root; the root established, the Way grows therefrom. Filial piety and fraternal submission—are these not the root of benevolence$1" (君子务本，本立而道生。孝弟也者，其为仁之本与！)

You Zi regarded filial piety and fraternal submission as the root of benevolence. The practice of filial piety and fraternal submission begins within the family. The core relationship within the family is that between husband and wife and between parents and children.

The Great Learning (Daxue) lists eight items: Investigation of things, Extension of knowledge, Making the will sincere, Rectifying the mind, Cultivating the person, Regulating the family, Governing the state, Bringing peace to all under Heaven. Among these, "Regulating the family" precedes "Governing the state," and "Cultivating the person" precedes "Regulating the family." The primary task of "Regulating the family" lies in the rectification of the conjugal pair.

Mencius, Li Lou Shang:

"The root of the world is in the state; the root of the state is in the family; the root of the family is in the person." (天下之本在国，国之本在家，家之本在身。)

World—State—Family—Person: In this sequence, the "family" is the root of the "state." And within the family structure, the conjugal pair forms the core. Therefore, stating that "the conjugal pair is the root of ruler and minister, father and son" follows a very clear logic.

Section 2: From "Husband and Wife" to "Father and Son" – The Chain of Procreation

How is the conjugal pair the root of father and son$2 This is the most direct and easily understood point.

Only after the union of husband and wife can there be offspring, and only after offspring can there be the relationship of father and son. This is the natural sequence and cannot be inverted.

On a deeper level, a correct Way of the conjugal pair ensures a correct relationship between father and son. Why$3

First, the rectitude of the conjugal pair guarantees the purity of the lineage. In ancient lineage society (Zongfa), the distinction between legitimate and illegitimate lines and the purity of blood were highly valued. When husband and wife unite according to the right Way, the origin of the offspring is clear, and the order of lineage law can be maintained.

The Zuo Zhuan, First Year of Duke Yin, records the affair of Duke Zhuang of Zheng:

"Initially, Duke Wu of Zheng took a wife from Shen, called Wu Jiang. She gave birth to Duke Zhuang and Gong Shu Duan. Duke Zhuang awoke at birth, startling Lady Jiang, so she named him Wusheng (Awakened Birth), and subsequently despised him. She doted on Gong Shu Duan and wished to install him as heir. She repeatedly requested this of Duke Wu, but the Duke would not agree." (初，郑武公娶于申，曰武姜。生庄公及共叔段。庄公寤生，惊姜氏，故名曰寤生，遂恶之。爱共叔段，欲立之。亟请于武公，公弗许。)

Lady Jiang despised Duke Zhuang because of the difficulty of his birth and favored Gong Shu Duan—this shows a failure in the Way of the conjugal pair: the mother acted based on selfish emotion, and the father failed to correct the family order. This ultimately led to fratricidal disaster. This example clearly illustrates that if the Way of the conjugal pair is unrectified, the relationship between father and son (including mother and son) also loses its proper order.

Second, the rectitude of the conjugal pair provides the correct educational environment for the children. The sternness of the father and the kindness of the mother, the complementary balance of the firm and the yielding, allow the children to grow up learning the Right Way.

The Book of Odes, Xiao Ya (Lesser Odes), Lao E (Mourning for the Dead):

"Oh father, you gave me life; Oh mother, you nurtured me. You patted and nourished me, made me grow and educated me. You looked after me and restored me, cradled me in and out. If I wish to repay your virtue, Heaven’s expanse is without limit." (父兮生我，母兮鞠我。拊我畜我，长我育我。顾我复我，出入腹我。欲报之德，昊天罔极。)

Father gives life, mother nurtures—benevolence as vast as Heaven. This complete familial education requires the rectitude of the conjugal pair as a prerequisite. If husband and wife are not harmonious, education falters; if they are estranged, the children are left without support.

Third, the rectitude of the conjugal pair establishes the basic order of "inside and outside" and "superior and inferior" within the family. The father is the head of the family, and the mother is the virtuous assistant within. Once this order is established, the relationship between father and son (father teaches filial piety to the son) and the relationship between brothers (elder respects younger) can all be deduced from this.

Section 3: Extending from "Husband and Wife" to "Ruler and Minister" – The Principle of Extension

How is the conjugal pair the root of ruler and minister$4 This relationship is more circuitous and requires detailed discussion.

First, from the perspective of historical development. The earliest social organization was the family. The expansion of the family led to clans. The union of clans led to tribes. The unification of tribes led to the state. In this process, the order within the family—distinction between husband and wife, affection between father and son, order between elder and younger—was gradually extended to social order—righteousness between ruler and minister, distinction between high and low.

The Guoyu (Discourses of the States), Lu Yu I, records:

"The people, in groups of three, constitute the great foundation of the state; this is the Way of husband and wife." (夫民，三为大，国之本也，夫妻之道也。)

Although this text may be partially corrupted, the sense that the "Way of husband and wife" is the "root of the state" is quite clear.

Second, from the perspective of analogical reasoning. The structural analogy between family and state (Jia Guo Tong Gou) was common in pre-Qin thought.

Mencius, Li Lou Shang:

"The root of the world is in the state; the root of the state is in the family; the root of the family is in the person." (天下之本在国，国之本在家，家之本在身。)

The family-state analogy implies that the relational patterns within the family can be directly extended to the patterns within the state. Between husband and wife, the husband is the primary, the wife the assistant; the husband is firm, the wife yielding; the husband manages outside affairs, the wife manages inside affairs—this relational model, when extended, corresponds to the relationship between ruler and minister: the ruler is primary, the minister the assistant; the ruler is esteemed, the minister humble; the ruler commands, the minister follows.

However, a crucial point must be noted here: The pre-Qin analogy of "husband/wife → ruler/minister" is absolutely not the hierarchical subjugation seen in later eras, such as the "Three Bonds" (Gang) imposing the husband as the model for the ruler. In pre-Qin thought, the core of the conjugal Way is "affective communication" (Gan Tong)—mutual feeling and mutual response. Similarly, the core of the ruler-minister relationship is "affective communication"—the ruler moves the minister with sincerity, and the minister responds to the ruler with loyalty.

The Analects, Ba Yi (The Eight Lines), records:

"Duke Ding asked: 'How should a ruler employ his ministers, and how should a minister serve his ruler$5' Confucius replied: 'The ruler employs his ministers with rites; the minister serves the ruler with loyalty.'" (君使臣以礼，臣事君以忠。)

Between ruler and minister, there must be mutual feeling through rites and loyalty, not unilateral oppression and submission. This perfectly accords with the Xian hexagram’s meaning: "the two qi respond to each other and cooperate."

Third, from the perspective of moral cultivation. If a person can rectify the Way of their conjugal life, they have already established a foundation for cultivating the self. One who can rectify the family can extend this to rectify the state.

The Great Learning states:

"What is meant by 'To regulate one’s person, then regulate the family' is this: If one cannot teach his own family and yet can teach others, that is impossible. Therefore, the superior man effects transformation in the state without leaving his family. Filial piety is what serves the ruler; fraternal submission is what serves elders; compassion is what employs the masses." (修身齐家治国平天下。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。)

Filial piety applied to serving the ruler, fraternal submission applied to serving elders, compassion applied to employing the masses—the moral cultivation within the family directly translates into political capability. And the starting point for familial moral cultivation is the rectification of the conjugal pair.

Fourth, from the perspective of practical political experience. In pre-Qin history, numerous cases demonstrate that the correctness or corruption of a ruler's conjugal life directly affected the order or chaos of the state. This will be elaborated in the following section on historical examples.

Section 4: The Philosophical Lineage of the "Root" Concept

The idea that "the conjugal pair is the root of ruler and minister, father and son" has broad lineage in pre-Qin texts.

I. The Statement in the Zhou Yi, Xu Gua Zhuan:

Quoted previously:

"After Heaven and Earth, there were the ten thousand things; after the ten thousand things, there were male and female; after male and female, there were husband and wife; after husband and wife, there were father and son; after father and son, there were ruler and minister; after ruler and minister, there was high and low; after high and low, there were rites and righteousness placed in order." (有天地然后有万物，有万物然后有男女，有男女然后有夫妇，有夫妇然后有父子，有父子然后有君臣，有君臣然后有上下，有上下然后礼义有所错。)

This is the most systematic and complete exposition. The logical chain is: Heaven and Earth → Ten Thousand Things → Male and Female → Husband and Wife → Father and Son → Ruler and Minister → High and Low → Rites and Righteousness.

II. Mencius’s Discussion:

Mencius, Li Lou Shang:

"Men have the Dao, yet they seek it far away when it is near at hand; they have the easy task, yet they seek the difficult. If everyone cherishes his own kin and respects his elders, then the world will be at peace." (道在迩而求诸远，事在易而求诸难。人人亲其亲，长其长，而天下平。)

Mencius emphasizes familial affection, though he places "affection between father and son" first, logically, the distinction (Bie) between husband and wife precedes the affection between father and son and the order between elder and younger. Qi, the minister of Shun, was tasked to teach human relations: "Father and son have affection; ruler and minister have righteousness; husband and wife have distinction; elder and younger have order; friends have trust." (父子有亲，君臣有义，夫妇有别，长幼有序，朋友有信。)

III. The Discussion in the Li Ji, Hun Yi (Meaning of Marriage):

"The marriage rite is for uniting the good will between two surnames, upward to serve the ancestral temple, and downward to succeed future generations. Therefore, the superior man values it highly." (男女有别而后夫妇有义，夫妇有义而后父子有亲，父子有亲而后君臣有正。故曰昏礼者，礼之本也。)

"The marriage rite is the root of rites" (Hun Li Zhe, Li Zhi Ben Ye)—the wedding ceremony is the foundation of all ritual order. This is entirely consistent with Xian being the first hexagram of the Lower Canon and the concept that "the Way of the conjugal pair is the root of ruler and minister, father and son."

IV. The Discussion in the Li Ji, Zhong Yong (Doctrine of the Mean):

"The Way of the superior man commences with the conjugal pair. When it reaches its culmination, it investigates Heaven and Earth." (君子之道，造端乎夫妇。及其至也，察乎天地。)

This statement is exquisite. "Commences with the conjugal pair" (Zao Duan Hu Fuqi)—the beginning of the superior man's Way is found in husband and wife. "When it reaches its culmination, it investigates Heaven and Earth" (Ji Qi Zhi Ye, Cha Hu Tiandi)—when extended to its utmost, one can discern the principles of Heaven and Earth. From husband and wife to Heaven and Earth, progressing from the near to the far, from the small to the great—this is the principle of root and branch.

V. Xunzi’s Discussion:

Xunzi, Da Lüe (Great Summary):

"The Yi's Xian presages the conjugal pair. The Way of the conjugal pair must not be unrectified; it is the root of ruler and minister, father and son. Xian is Gan (feeling/apprehension); by the high descending to the low, by the male descending to the female, the yielding is above and the firm is below." (《易》之咸，见夫妇。夫妇之道，不可不正也，君臣父子之本也。咸、感也，以高下下，以男下女，柔上而刚下。)

This is the original text we are examining, found in the Da Lüe chapter of Xunzi (or its school). Xunzi quotes this passage to explain and elaborate on the meaning of the Yi. Xunzi’s quotation, without dissent, shows that the idea that "the conjugal pair is the root of ruler and minister, father and son" was already a consensus within the Confucian school by the late Warring States period. As Xunzi is known for rigorous logic, his citation of this passage without objection indicates that this meaning was widely accepted in scholarly circles at that time.

Section 5: The Philosophical Depth of the "Root" Concept

The proposition "the conjugal pair is the root of ruler and minister, father and son" is not merely a sociological or ethical judgment, but contains profound philosophical implications.

First, it embodies the pre-Qin method of cognition: "Extending from oneself to others" (Tui Ji Yi Ren).

Pre-Qin thinkers generally believed that understanding the world should start from the most immediate and fundamental experience, gradually extending to broader realms.

Mencius, Jin Xin Shang (Innermost Thoughts I):

"All things are complete within me. To reflect and find myself sincere—no greater joy than this! To practice with strong benevolence—no closer path to seeking benevolence." (万物皆备于我矣，反身而诚，乐莫大焉。强恕而行，求仁莫近焉。)

"All things are complete within me"—all principles are inherent within the self. "Reflect and find myself sincere"—examine oneself, face oneself with sincerity. "Practice with strong benevolence"—extend oneself to others, practice the benevolence (Ren). Starting from the self, expanding outwards to the family, society, and the world—this is the basic path of pre-Qin epistemology. Within the family, the most core and fundamental relationship is that between husband and wife. Thus, taking the conjugal pair as the root and extending outward to father-son and ruler-minister accords with this path.

Second, it embodies the pre-Qin mode of thought: "Taking what is near the body as a model" (Jin Qu Zhu Shen).

The Xi Ci Zhuan states:

"In ancient times, when Pao Xi Fuxi ruled the world, he looked upward to observe the images in Heaven, and downward to observe the patterns on Earth. He observed the patterns of birds and beasts and the suitability of the Earth. He took what was near his body as a model, and what was distant from things as a standard. From this, he first created the Eight Trigrams, to communicate the virtue of the Spirit-like Efficacious, and to illustrate the feelings of the ten thousand things." (古者包牺氏之王天下也，仰则观象于天，俯则观法于地，观鸟兽之文与地之宜，近取诸身，远取诸物，于是始作八卦，以通神明之德，以类万物之情。)

"Taking what is near the body as a model"—understanding the world begins with the self. The closest relationship of the person—the conjugal pair—is the starting point for understanding social order.

Third, it embodies the core spirit of pre-Qin "generative" philosophy (Sheng Sheng).

The Xi Ci Zhuan states:

"The great virtue of Heaven and Earth is life (Sheng)." (天地之大德曰生。)

And further:

"To generate and generate is called the Changes." (生生之谓易。)

The ceaseless creation of life is the fundamental spirit of the cosmos. The creation of life, in human society, is most directly embodied in the union of husband and wife giving birth to offspring. Since the conjugal pair is the starting point of life creation, it is the root of all human relations.

Chapter 5: Historical Verification of the "Root" Concept

Section 1: Positive Case Study – Emperor Yao Marrying Off His Daughters to Observe Shun’s Virtue

In ancient times, Emperor Yao wished to pass the throne to a virtuous man. He heard of the worthiness of Yu Shun and wished to test him. How did he test him$6 By giving him his daughters in marriage.

The Shangshu, Yao Dian records:

"The Emperor said: 'I shall test him! Let his conduct be observed through my two daughters.' He sent the two daughters down to the banks of the Gui River, to marry into Yu. The Emperor said: 'Be reverent!'" (帝曰：‘我其试哉！女于时，观厥刑于二女。’厘降二女于妫汭，嫔于虞。帝曰：‘钦哉！’)

Yao married his two daughters—E Huang and Nü Ying—to Shun to observe Shun’s conduct in the Way of the conjugal pair. "Observe their conduct (Xing) through the two daughters"—"Xing" means law or model. Observing how he treated his two wives was to observe his capacity and virtue as a man.

How did Shun respond$7

The Shi Ji (Records of the Grand Historian) (although Sima Qian wrote during the Han dynasty, he relied on many pre-Qin texts) records that Shun "plowed at Mount Li, and the people of the mountains all yielded him the boundary lines; fished at River Ze, and the people of River Ze all yielded him their residences; potted clay by the riverbank, and the pottery along the bank was never shoddy." More crucially, Shun’s most difficult challenge lay in his own family.

Shun’s father, Gu Sou, was obstinate; his mother was foolish; his younger brother, Xiang, was arrogant. The Shangshu, Yao Dian states:

"The blind man's son was such that his father was obstinate, his mother foolish, and Xiang arrogant. Yet Shun managed to harmonize with them through filial piety, diligently carrying out his duties, without descending into wickedness." (瞽子，父顽，母嚚，象傲，克谐以孝，烝烝乂，不格奸。)

Even in such a harsh domestic environment, Shun managed, through filial piety, to transform his parents and brother, preventing them from committing great evil.

After Shun gained his two consorts, E Huang and Nü Ying, they assisted him in managing domestic affairs and were able to transform his family members. Mencius, Wan Zhang Shang (Wan Zhang Part I) records:

"Wan Zhang asked: 'When Shun went to the fields, he cried out to the Azure Heaven. Why did he cry out$8' Mencius replied: 'He was grieving and longing.'" (万章问曰：‘舜徃于田，号泣于旻天，何为其号泣也？’孟子曰：‘怨慕也。’)

"Wan Zhang asked: 'When his parents loved him, he was joyful and never forgot it; when his parents hated him, he worked hard without complaint. Does this mean Shun complained$9'" (万章曰：‘父母爱之，喜而不忘；父母恶之，劳而不怨。然则舜怨乎？’)

"Mencius replied: '...The highly filial man longs for his parents throughout his life. To long for them even at fifty—I see that in the Great Shun.'" (...大孝终身慕父母，五十而慕者，予于大舜见之矣。)

Shun’s filial piety never waned even in old age. This practice of filial piety was inseparable from the support of his conjugal relationship. The virtue of E Huang and Nü Ying assisted Shun’s filial conduct, allowing his family order to be maintained. The rectification of the conjugal pair facilitated harmony between father and son, which in turn qualified Shun to govern the world.

This case clearly proves: When the Way of the conjugal pair is rectified, the relationship between father and son is harmonious, and the duty of ruler and minister is fulfilled.

Section 2: Positive Case Study – The Virtue of King Wen and Tai Si

The marriage of King Wen of Zhou and Tai Si is the most frequently cited model of a conjugal pair in pre-Qin literature.

The Book of Odes, Da Ya (Greater Odes), Da Ming (The Great Brightness) states:

"A daughter of a great state, viewed by Heaven as its younger sister. Her auspiciousness was confirmed, and he personally welcomed her at the Wei River. A boat was made into a bridge; its light was not made too obvious." (大邦有子，俔天之妹。文定厥祥，亲迎于渭。造舟为梁，不显其光。)

King Wen personally welcomed Tai Si at the banks of the Wei River, creating a boat bridge to receive her—this was a grand wedding, conforming to the meaning of "auspicious to marry a woman."

Da Ya, Si Qi elaborates further:

"Emulating the equal Tai Ren, mother of King Wen. Emulating the pleasing Zhou Jiang, wife of the Central Residence. Great Si inherited the brilliant sound, and thus had a hundred sons." (思齐大任，文王之母。思媚周姜，京室之妇。大姒嗣徽音，则百斯男。)

"Emulating the equal Tai Ren"—the reverence (Qi, meaning abstinence/solemnity) of Tai Ren (King Wen’s mother). "Emulating the pleasing Zhou Jiang"—the beauty and goodness of Tai Jiang (King Wen’s grandmother). "Great Si inherited the brilliant sound"—Tai Si (King Wen’s consort) inherited the beautiful virtues of her predecessors. "And thus had a hundred sons"—consequently, descendants flourished.

This poem connects the virtues of three generations of queens and consorts—Tai Jiang, Tai Ren, and Tai Si—forming a lineage of the "transmission of virtue." When the virtue of the Queen and Consorts was correct, it influenced the virtue of their descendants, which in turn influenced the governance of the state. This is a vivid embodiment of "the Way of the conjugal pair is the root of ruler and minister, father and son."

Also, the Book of Odes, Zhou Nan (Hymns of Zhou), Guan Ju (The Cry of the Ospreys)—traditionally considered to sing the virtue of the Queen and Consort—states:

"The cry of the ospreys, resonant, by the islet in the river. The modest, fair young lady, a good match for the noble man." (关关雎鸠，在河之洲。窈窕淑女，君子好逑。)

The two ospreys, male and female, call out in harmony, symbolizing the harmony of husband and wife. The modest, fair young lady is the noble man’s good match. This poem heads the Three Hundred Odes, which is not accidental. Just as the Xian hexagram heads the Lower Canon, the Guan Ju heads the Book of Odes, both beginning with the conjugal pair as the start of human relations.

The moral transformation of the world by King Wen began in his family. King Wen’s family harmony, marital affection, close father-son ties, and friendly brotherly relations became the model for the world. From this correct family Way, extended outwards, the Zhou kingship was achieved.

The Book of Odes, Zhou Nan, Lin Zhi (The Hoof of the Qilin) states:

"The hoof of the Qilin, oh, the vibrant young noble, alas, Qilin! The anchor of the Qilin, oh, the vibrant young clan, alas, Qilin! The horn of the Qilin, oh, the vibrant noble kin, alas, Qilin!" (麟之趾，振振公子，于嗟麟兮！麟之定，振振公姓，于嗟麟兮！麟之角，振振公族，于嗟麟兮！)

The flourishing of the young noble, the clan, and the noble kin ("Zhen Zhen," meaning abundant and flourishing), like the auspiciousness of the Qilin—all stemmed from the correct conjugal Way of King Wen and Tai Si.

Section 3: Negative Case Study – Xia Jie and Mo Xi

The downfall of the Xia Dynasty resulted from Jie. Jie’s failure in the Way was closely related to his doting on Mo Xi (also called Xi Shi).

The Guoyu, Jin Yu I records:

"Formerly, Xia Jie attacked the state of You Shi. The people of You Shi offered him the lady Mo Xi. Mo Xi gained his favor, and afterwards she conspired with Yi Yin and ruined Xia." (昔夏桀伐有施，有施人以妹喜女焉。妹喜有宠，于是乎与伊尹比而亡夏。)

Jie attacked You Shi, and the people of You Shi presented Mo Xi seeking peace. Jie received Mo Xi and doted on her excessively, neglecting state affairs and favoring sycophants. Ultimately, the Xia Dynasty was destroyed.

A question arises here: Was the disaster caused by Mo Xi’s wickedness, or by Jie’s lack of rectification$10

From the perspective of the Xian hexagram, the answer must lie in Jie’s lack of rectification. The Way of the conjugal pair is founded on rectitude. Jie indulged Mo Xi with licentious desire, losing his proper way. It was not Mo Xi who ruined Xia, but Jie who ruined his own Xia.

Xunzi, Jie Bi (Exposing Obscurity) states:

"The rulers whose minds were obscured in ancient times were Xia Jie and Yin Zhou. Jie was obscured by Mo Xi and Si Guan, failing to recognize Guan Longfeng, allowing them to confuse his heart and disorder his conduct. Zhou was obscured by Daji and Fei Lian, failing to recognize Zi Qi of Wei, allowing them to confuse his heart and disorder his conduct." (昔人君之蔽者：夏桀、殷纣是也。桀蔽于末喜、斯观而不知关龙逢，以惑其心而乱其行。纣蔽于妲己、飞廉而不知微子启，以惑其心而乱其行。)

Jie was "obscured by Mo Xi"—his mind was veiled by Mo Xi. This word "obscured" (Bi) is crucial. Meaning that Jie’s heart was veiled by Mo Xi’s beauty, preventing him from recognizing the worthy Guan Longfeng. This was not "affective communication" (Gan Tong), but "affective obscuration" (Gan Bi).

The communication in the Xian hexagram is based on emptiness. When the heart is empty, it can receive; when it can receive, it can communicate. Jie’s heart was full of desire and could not empty itself to receive, thus he failed to communicate with worthy ministers and was instead obscured by a favored concubine.

Rectification of the conjugal Way → Rectification of the family Way → Disorder in the ruler-minister relationship → Downfall of the state. This chain is perfectly illustrated in the case of Xia Jie.

Section 4: Negative Case Study – Yin Zhou and Daji

The downfall of Yin resulted from Zhou. Zhou’s downfall was closely linked to his infatuation with Daji.

The Shangshu, Mu Shi (The Speech at Muye) records the oath sworn by King Wu when attacking Zhou:

"Now, King Shang Shou listens only to the words of his wife, obscuring his ritual sacrifices so that they are not answered, obscuring his paternal uncles and brothers so that they are not followed. He promotes and exalts those who are the most criminal vagrants from the four directions, trusts them, and employs them as Grand Ministers and High Officials. He inflicts violence upon the common people and acts rebelliously in the Shang capital." (今商王受惟妇言是用，昏弃厥肆祀弗答，昏弃厥遗王父母弟不迪，乃惟四方之多罪逋逃，是崇是长，是信是使，是以为大夫卿士。俾暴虐于百姓，以奸宄于商邑。)

"Listens only to the words of his wife" (Wei Fu Yan Shi Yong)—Zhou listened only to Daji. Daji led Zhou to abandon sacrifices, alienate relatives, rely on villains, and oppress the people. This is the most extreme manifestation of the unrectified Way of the conjugal pair.

The Analects, Tai Bo (Bo of Tai), records:

"King Wu said: 'I have ten ministers who can bring disorder.' Confucius said: 'Talent is rare; is that not so$11 In the time of Tang and Yu, there were ten worthy men, and among them there was one woman, so nine men in total.'" (武王曰：‘予有乱臣十人。’孔子曰：‘才难，不其然乎？唐虞之际，于斯为盛，有妇人焉，九人而已。’)

King Wu had ten capable ministers to assist him, one of whom was a woman (reputedly Yi Jiang, King Wu’s consort). King Wu’s consort was counted among the assisting officials—this is the manifestation of the rectified Way of the conjugal pair: the wife is not a source of disaster, but a worthy aid to governance.

In contrast, Zhou’s wife, Daji, was not a worthy assistant to governance but rather the source of political chaos. This contrast between the positive and negative examples once again proves the indispensable necessity of "the Way of the conjugal pair must not be unrectified."

Question: Why is King Wu’s affection for Yi Jiang considered correct, while King Zhou’s affection for Daji is considered wrong, even though both involved favoring a consort$12

The key lies in the distinction between "rectification" (Zheng) and "unrectification" (Bu Zheng).

King Wu treated Yi Jiang with rites and received her assistance in practicing the Right Way. This is righteous feeling (Zheng Gan).

King Zhou treated Daji with desire and was enchanted by her promiscuity. Daji’s allure led Zhou to practice wrong ways. This is wrong feeling (Xie Gan).

The feeling (Gan) is the same, but the rectitude (Zheng) differs, leading to diametrically opposed outcomes. This confirms why the phrase "Li Zhen" (Favorable to Rectitude) is indispensable in the Xian hexagram.

Section 5: Negative Case Study – King You and Bao Si

The downfall of the Western Zhou was caused by King You’s excessive favor toward Bao Si, leading him to light the beacon fires to amuse her, thus provoking the vassal lords. Although the specific details may be legendary, the principle reflected—that the state collapses when the conjugal Way is unrectified—is genuine.

The Guoyu, Zheng Yu (Discourses of Zheng), records the words of Shi Bo:

"The King wishes to kill the Crown Prince to install Bo Fu, and he must demand him from Shen. If the people of Shen do not yield him, he must attack them. If he attacks Shen, and the people of Zeng and the Western Rong ally to attack Zhou, Zhou will not survive." (王欲杀太子以成伯服，必求之申。申人弗畀，必伐之。若伐申，而缯与西戎会以伐周，周不守矣。)

King You intended to depose the son of the deposed Queen Shen in favor of Bao Si’s son, Bo Fu. This is a typical example of the unrectified Way of the conjugal pair, throwing the order of legitimate succession into chaos. The consequence was that the Marquis of Shen allied with the Western Rong to attack Zhou. King You was killed at Mount Li, and the Western Zhou collapsed.

The Book of Odes, Xiao Ya, Zheng Yue (First Month) states:

"Bright and glorious was the Zhou of the Ancestors; Bao Si destroyed it." (赫赫宗周，褒姒灭之。)

Although the poet assigns the blame for the dynasty's fall to Bao Si, a closer examination reveals the cause lies in King You’s lack of rectification. King You failed in the Way of the conjugal pair (deposing the legitimate heir and favoring a concubine), consequently failing in the Way of ruler and minister (alienating worthy officials and courting flatterers), ultimately leading to the state's destruction.

Unrectified conjugal Way → Chaotic family Way → Deposing the heir and favoring others → Collapse of lineage law → Alienation of ministers → State collapse.

This chain again confirms the profound meaning of "The Way of the conjugal pair must not be unrectified; it is the root of ruler and minister, father and son."

Section 6: Positive Case Study – The "Affective Communication" between Duke Huan of Qi and Guan Zhong

Although this section does not directly involve the conjugal relationship, the principle of "affective communication" (Gan Tong) it embodies resonates highly with the meaning of the Xian hexagram and serves as supplementary evidence.

The relationship between Duke Huan of Qi and Guan Zhong is a model of the ruler-minister relationship in pre-Qin times.

The Analects, Xian Jin (Xian Jin), records Confucius’s words:

"Duke Huan gathered the feudal lords nine times, not relying on chariots of war—this was the power of Guan Zhong. How benevolent! How benevolent!" (桓公九合诸侯，不以兵车，管仲之力也。如其仁，如其仁。)

Guan Zhong assisted Duke Huan, gathering the lords nine times and restoring order to the realm. The achievement of this great work lay in the "affective communication" between ruler and minister—Huan trusted Guan Zhong with sincerity, and Guan Zhong served Huan with loyalty.

The Guanzi, Xiao Kuang (Small Rectification), records the initial dialogue between Huan and Guan Zhong, where Huan humbly sought instruction, and Guan Zhong generously shared his knowledge. This is the political manifestation of "by the high descending to the low"—Duke Huan, despite his high status as ruler, humbled himself to meet the worthy Guan Zhong.

However, in his later years, Duke Huan gradually lost his rectitude. He favored flatterers like Shu Diao and Yi Ya while alienating worthy men. Guan Zhong, on his deathbed, advised Huan to keep these three men at a distance; Huan initially agreed but could not maintain this. After Guan Zhong’s death, the state of Qi fell into chaos, and Duke Huan starved to death in his palace, his body being consumed by maggots before burial.

The rise of Duke Huan lay in "affective communication" (descending low by placing the high low, sincerely seeking the worthy); the decline of Duke Huan lay in "affective obscuration" (heart obscured by desire, clinging to flatterers). This is the same principle as the rectification or corruption of the conjugal Way.

Section 7: Synthesis: How the Way of the Conjugal Pair Influences Political Order

Synthesizing the positive and negative examples above, we can draw the following conclusions:

First, the rectification of the conjugal Way forms the basis for the ruler's self-cultivation. If a ruler can rectify his conjugal relationship, he has already established a concrete foundation for cultivating his person. Only by rectifying the family can one rectify the state, and only by rectifying the state can one bring peace to the world.

Second, the rectification of the conjugal Way ensures stability in the succession order. Clear distinction between the legitimate heir and secondary children, orderly lineage, ensures smooth transitions of power and prevents state chaos.

Third, the rectification of the conjugal Way establishes a good environment for familial education. The ruler’s children, growing up in a proper family environment, learn the Right Way and are thus more likely to become virtuous rulers when they succeed.

Fourth, the unrectification of the conjugal Way is the beginning of disaster. Favoring concubines and discarding the legitimate wife, disrupting the order of heirship, slighting the worthy and approaching the flatterers, neglecting governance—all these stem from the unrectified conjugal Way.

Thus, "The Way of the conjugal pair must not be unrectified; it is the root of ruler and minister, father and son" is far from empty moralizing; it is a profound summary of pre-Qin political wisdom.

Chapter 6: The Dialectical Relationship Between "Distinction in Conjugal Relations" (Bie) and "Affective Communication" (Gan)

Section 1: The Apparent Contradiction Between "Distinction" and "Feeling"

In pre-Qin texts, two seemingly contradictory statements exist regarding the Way of the conjugal pair:

On one hand, Mencius, Teng Wen Gong Shang, speaks of "Distinction in conjugal relations" (Fuqi you Bie); On the other hand, the Xian hexagram speaks of "Xian is Gan" (feeling/apprehension).

"Distinction" (Bie) emphasizes separation, differentiation, and each having their proper place; "Feeling/Apprehension" (Gan) emphasizes interaction, response, and becoming one through union. The two seem to move in opposite directions.

However, upon closer examination, "Distinction" and "Feeling" are not contradictory but rather presuppose and mutually achieve one another.

Section 2: Only with Distinction is Communication Possible

Why is "Distinction" a prerequisite for "Feeling"$13

Because the Way of affective communication requires "Two" to achieve "One." If there is no distinction initially, there is nothing to interact with. Heaven and Earth can communicate precisely because Heaven and Earth are distinct; male and female can communicate precisely because male and female are distinct. No distinction means no feeling—this is the ultimate truth.

The Xi Ci Zhuan states:

"Qian Dao forms the male; Kun Dao forms the female. Qian knows the Great Beginning; Kun completes the creation of things." (乾道成男，坤道成女。乾知大始，坤作成物。)

Qian and Kun are distinct, thus male and female are formed; male and female are distinct, thus feeling/communication begins.

Furthermore, it states:

"If there is no distinction, there is no righteousness; if there is no righteousness, there are no rites; if there are no rites, man is no different from beasts." (故曰昏礼者，礼之本也。)

No distinction means no righteousness, no righteousness means no rites, no rites means man is no different from beasts. Thus, "Distinction" is the basic mark of being human, and also the prerequisite for communication to occur properly.

Question: What kind of "Distinction" is necessary$14

The "Distinction in conjugal relations" in pre-Qin times includes at least three layers of meaning:

One, Distinction by Sex: The physiological differences between male and female. This is natural distinction and should not be blurred. The Zhou Yi uses the Yang line (⚊) to symbolize the male and the Yin line (⚋) to symbolize the female—Yin and Yang are clearly separated; this is the expression of sexual distinction in the hexagrams.

Two, Distinction of Roles: Husband and wife each have their roles. In pre-Qin rites, the man managed external affairs, and the woman managed internal affairs; the husband governed external family matters, and the wife managed internal matters. The Book of Odes, Xiao Ya, Si Gan (Gathering Thorns) states:

"When a boy is born, they lay him on a mat, clothe him in robes, and play with jade tablets. ... When a girl is born, they lay her on the ground, cover her with a wrapper, and play with tiles." (乃生男子，载寝之床，载衣之裳，载弄之璋。……乃生女子，载寝之地，载衣之裼，载弄之瓦。)

From birth, male and female were treated differently—this is the beginning of role distinction.

However, it must be clarified here: the "inside/outside distinction" in pre-Qin times was not absolute isolation, but functional division of labor. Just as the upper and lower trigrams of Xian each have their position and role, yet they interact and communicate.

Three, Distinction by Rites: Although the relationship between husband and wife is intimate, it must still be constrained by rites. The Li Ji, Qu Li Shang (Verses on Rituals I) states:

"Only beasts lack rites, thus father and son practice incest. Therefore, the Sages established rites to teach men, so that by observing rites, men distinguish themselves from beasts." (夫唯禽兽无礼，故父子聚麀。是故圣人作为礼以教人，使人以有礼知自别于禽兽。)

Rites are distinctions. Using rites to regulate desire prevents people from becoming like beasts. Mutual respect through rites between husband and wife is precisely the concrete manifestation of "distinction in conjugal relations."

Section 3: Communication Reveals the Meaning of Distinction

Conversely, "Feeling" gives meaning to "Distinction." If there is only distinction without feeling, then male and female remain separate, never interacting until death—how can this be called a conjugal relationship$15 How can it be called human relation$16

Distinction without feeling leads to isolation; feeling without distinction leads to chaos. Only with feeling within distinction, and distinction within feeling, is this the correct Way of the conjugal pair.

The hexagram image of Xian embodies this dialectical relationship:

Upper Dui (Youngest Daughter) below Lower Gen (Youngest Son)—male and female are distinct, each remaining in their position (Distinction). Mountain and water exchange qi, the two qi interact and respond—upper and lower communicate without hindrance (Feeling/Communication).

Distinction leading to communication, and communication based on distinction—this intermingling of distinction and feeling is the highest state of the conjugal Way.

Section 4: Extension of "Distinction and Feeling" in Politics

This dialectic of "distinction yet feeling" applies not only to the conjugal relationship but also extends to that of ruler and minister.

Distinction between ruler and minister: The ruler is esteemed, the minister humble; each has their position. This is "Distinction." Feeling between ruler and minister: The ruler trusts the minister with sincerity, and the minister serves the ruler with loyalty. This is "Feeling."

If there is distinction without feeling, the ruler and minister are separated, and policies cannot pass through; if there is feeling without distinction, the hierarchy is confused, and order collapses. Only with feeling within distinction and distinction within feeling is the correct Way between ruler and minister achieved.

The Zuo Zhuan, 20th Year of Duke Zhao, records the words of Yanzi:

"Harmony is like a stew; water, fire, vinegar, brine, salt, and plums are used to cook fish and meat, stoked by firewood, seasoned by the cook, balanced by flavor, relieving what is lacking and rectifying what is excessive. When the superior man eats it, his mind is calmed and relaxed. If what the ruler says is 'acceptable,' but contains flaws, the minister offers the flaws to perfect the acceptable. If what the ruler says is 'unacceptable,' but contains merits, the minister offers the merits to remove the unacceptable. Thus governance is even and not interfering, and the people have no contentious minds." (和如羹焉，水火醯醢盐梅以烹鱼肉，燀之以薪，宰夫和之，齐之以味，济其不及，以泄其过。君子食之，平心降泄。君所谓可，而有否焉，臣献其否，以成其可。君所谓否，而有可焉，臣献其可，以去其否。是以政平而不干，民无争心。)

This is the Way of "Harmony" (He), which is the application of "distinction yet feeling" in politics. Ruler and minister each have their views (Distinction), mutually supplementing and correcting each other (Feeling), resulting in smooth and non-interfering governance.

Yanzi further distinguished "Harmony" (He) from "Sameness" (Tong):

"Today is not so. If the ruler says 'acceptable,' Ju also says 'acceptable'; if the ruler says 'unacceptable,' Ju also says 'unacceptable.' If water is mixed with water, who can eat it$17 If one plays only the strings of the qin and se, who can listen$18 The impossibility of sameness is thus." (今据不然，君所谓可，据亦曰可；君所谓否，据亦曰否。若以水济水，谁能食之？若琴瑟之专一，谁能听之？同之不可也如是。)

"Sameness" is feeling without distinction—if the ruler says it is acceptable, the minister also says it is acceptable, like mixing water with water, there is no new input. "Harmony" is feeling with distinction—the ruler has one view, the minister has another, and they supplement each other, like mixing five flavors. This principle of "harmony without sameness" perfectly accords with the meaning of "distinction yet feeling" in the Xian hexagram.