Part Four: Further Expositions on the Pre-Qin Diverse Views on the "Way of Conjugal Relations" and the "Principle of Affective Communication"

Chapter 12: Confucian Elaboration on the Way of Conjugal Relations

Section 1: Confucius on the Conjugal Pair

Confucius’s discussions on the Way of the conjugal pair are scattered throughout the Analects and related texts.

I. Taking Guan Ju as the Head of the Odes.

The Analects, Ba Yi:

"The Master said: 'Guan Ju is joyful without excess, and sorrowful without injury.'" (子曰：‘《关雎》乐而不淫，哀而不伤。’)

Confucius considered Guan Ju the ultimate poem of moderation. It sings of the emotions between husband and wife—joyful without being excessive, sorrowful without causing harm. This is the paradigm of moderate emotion and symbolizes the rectification of the conjugal Way.

Confucius placing Guan Ju at the head of the Book of Odes (traditionally attributed to Confucius’s compilation) carries the same intent as the Zhou Yi placing Xian at the head of the Lower Canon—both begin with the conjugal pair as the start of human relations.

II. Discussing Family Virtue.

The Analects, Xue Er:

"When the disciples enter the family home, they practice filial piety; when they go out, they practice fraternal submission; they are cautious and trustworthy; they love the masses extensively, and attach themselves to benevolence. If there is energy left over after practicing these, they use it to study culture (literature)." (弟子入则孝，出则悌，谨而信，泛爱众，而亲仁。行有余力，则以学文。)

Although this directly discusses filial piety and fraternal submission, the practice of these requires a complete family as a prerequisite, and a complete family is based on the rectification of the conjugal pair.

III. Discussing Rectification of Names and Positions.

The Analects, Zi Lu:

"Zi Lu said: 'If the Lord of Wei awaits you to take office, what will you begin with first$6' The Master said: 'It must be rectifying names!'" (子路曰：‘卫君待子而为政，子将奚先？’子曰：‘必也正名乎！’)

Confucius held the "rectification of names" (Zheng Ming) as the primary task of governance. Rectifying names means ensuring that names correspond to reality, and that everyone fulfills their proper responsibilities in their correct position. Extended to the Way of the conjugal pair, this means the husband rectifies his position as husband, the wife rectifies her position as wife, and each fulfills their duties.

IV. Confucius’s Personal Practice in Family Life.

Little is recorded about Confucius’s own marital life in the Analects. Occasionally, incidental information surfaces, such as: "The Master said to Bo Yu: 'Have you practiced the Odes of Zhou and the Odes of the South yet$7 If a person does not practice the Odes of Zhou and the Odes of the South, it is like standing facing a wall!'" (Analects, Yang Huo). Confucius taught his son Bo Yu to study the Zhou Nan and Zhao Nan—which focus on marriage and the conjugal pair—indicating that Confucius placed great importance on educating the Way of the conjugal pair.

Section 2: Mencius on the Conjugal Pair

Mencius’s discussions on the Way of the conjugal pair are more systematic than Confucius’s.

I. The Five Relationships.

Mencius, Teng Wen Gong Shang:

"He appointed Qi as Minister of Public Instruction, and taught them the 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." (使契为司徒，教以人伦：父子有亲，君臣有义，夫妇有别，长幼有序，朋友有信。)

"Husband and wife have distinction" (Fuqi you Bie)—this is one of the Five Relationships. The deep meaning of "Distinction" has been discussed.

II. The Way of the "Inner Sphere" (Nei Ze).

Mencius, Teng Wen Gong Xia:

"When a man is born, he desires a home; when a woman is born, she desires a house. Every man has the heart of his parents to desire this. If they do not wait for the command of their parents and the words of the matchmaker, but secretly peek through cracks or follow each other over walls, then the parents and the people of the state will all despise them." (丈夫生而愿为之有室，女子生而愿为之有家。父母之心，人皆有之。不待父母之命、媒妁之言，钻穴隙相窥，逾墙相从，则父母国人皆贱之。)

This passage discusses marriage needing to conform to ritual propriety. Private unions "without waiting for the command of their parents and the words of the matchmaker" are despised by society. The union of husband and wife must be governed by rites—this is Mencius’s fundamental stance.

III. The Question of Shun’s Marriage.

Mencius, Wan Zhang Shang, records Wan Zhang asking Mencius about Shun’s marriage:

"Wan Zhang asked: 'The Odes say: How about taking a wife$8 One must inform the parents. If this is true, none is more suitable than Shun. Why did Shun marry without informing his parents$9'" (万章问曰：‘诗云：娶妻如之何？必告父母。信斯言也，宜莫如舜。舜之不告而娶，何也？’)

"Mencius replied: 'If he had informed them, he could not have married. Male and female occupying separate quarters is the great relationship of man. If he had informed them, he would have violated the great relationship of man for the sake of antagonizing his parents. Therefore, he did not inform them.'" (孟子曰：‘告则不得娶。男女居室，人之大伦也。如告，则废人之大伦，以怼父母。是以不告也。’)

This section is highly interesting. Shun’s father, Gu Sou, was obstinate and would certainly have forbidden Shun from marrying if he had been informed. Yet, "male and female occupying separate quarters is the great relationship of man"—marriage is man's most fundamental ethical relationship. If reporting it would abolish this great relationship for the sake of antagonizing his parents, it would be unfilial. Therefore, Shun married without reporting, which was the correct choice after weighing the pros and cons.

This shows Mencius’s extreme emphasis on the "Way of the conjugal pair"—he believed marriage was the "great relationship of man" and must not be abolished for any reason.

IV. "No Physical Contact Between Male and Female" vs. "Lending a Hand to a Drowning Sister-in-Law."

Mencius, Li Lou Shang:

"Chunyu Kun asked: 'Is it a rite for men and women not to touch hands when handing things over$10' Mencius replied: 'It is a rite.' Kun asked: 'If one's sister-in-law drowns, should one lend her a hand$11' Mencius replied: 'Not lending a hand when one’s sister-in-law drowns is being a jackal or wolf! To not touch hands when handing things over is a rite. Lending a hand to a drowning sister-in-law is an exception based on expediency.'" (淳于髡曰：‘男女授受不亲，礼与？’孟子曰：‘礼也。’曰：‘嫂溺，则援之以手乎？’曰：‘嫂溺不援，是豺狼也。男女授受不亲，礼也。嫂溺援之以手者，权也。’)

The separation between male and female through rites is the constant way (Chang Dao). However, in extraordinary circumstances, one must employ the way of expediency (Quan). Not saving a drowning sister-in-law is the act of a beast, not human. Thus, "expediency"—flexible adaptation—can override the restriction of "distinction" under special circumstances.

This principle aligns with the Xian hexagram’s concept of "affective communication": Rites are the norm, feeling is the function; the norm is based on distinction, the function utilizes communication. In normal times, maintain distinction; in extraordinary times, realize affective communication. The two are dialectically unified.

Section 3: Xunzi on the Conjugal Pair

Xunzi’s discussions on the Way of the conjugal pair are most directly related to our source text.

I. The Original Text in Xunzi, Da Lüe.

"The Changes’ 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 passage where Xunzi (or his school) quotes and elaborates on the meaning of the Yi. Xunzi uses this passage to summarize the core principles of the Xian hexagram into several concise points:

(1) The Xian hexagram reveals the Way of the conjugal pair. (2) The Way of the conjugal pair must not be unrectified; it is the root of ruler and minister, father and son. (3) Xian is feeling/apprehension, manifested by the high descending to the low, by the male descending to the female, and the yielding being above and the firm below.

Xunzi’s quotation is concise and powerful, summarizing the core rationality of the Xian hexagram—the conjugal pair is the root of human relations, and affective communication is the core of the conjugal Way. This demonstrates the profound grasp the Xunzi school had of the Yi scholarship.

II. Xunzi’s Rites Theory and the Conjugal Way.

Xunzi considered "Rites" (Li) the foundation of governance. Xunzi, Li Lun (Discourse on Rites) states:

"Where do rites originate$12 It is said: Man is born with desires. If desires cannot be satisfied, one cannot but seek them. If seeking is without measure and boundary, conflict is unavoidable, and conflict leads to chaos, and chaos leads to exhaustion. The former Kings detested this chaos, so they established rites and righteousness to differentiate things, to nourish human desires, and to satisfy human demands, ensuring that desires are never exhausted by things, and things are never exhausted by desires. When the two maintain balance, this is the origin of rites." (礼起于何也？曰：人生而有欲，欲而不得则不能无求，求而无度量分界则不能不争，争则乱，乱则穷。先王恶其乱也，故制礼义以分之，以养人之欲，给人之求，使欲必不穷乎物，物必不屈于欲，两者相持而长，是礼之所起也。)

The origin of rites lies in regulating human desires, maintaining a balance between desire and things. The Way of the conjugal pair must also be rectified by rites. The desires between male and female are natural tendencies; however, if not restrained by rites, they lead to licentiousness. Therefore, the Way of the conjugal pair is correct when based on rites and founded on distinction.

III. Xunzi on the Distinction between Heaven and Man.

Xunzi, Tian Lun (Discourse on Heaven):

"The movement of Heaven has its constants, it does not exist for Yao, nor perish for Jie. Responding to it with order brings auspiciousness; responding to it with disorder brings misfortune." (天行有常，不为尧存，不为桀亡。应之以治则吉，应之以乱则凶。)

Xunzi advocated a division between Heaven and Man—Heaven has its constant Way, and Man has his responsibility. Man must respond to Heaven’s Way with the Right Way (Zheng Dao) to achieve auspiciousness.

This principle applies to the conjugal Way: The interaction of Yin and Yang between husband and wife is a natural constant ("the movement of Heaven has its constants"); however, man must respond to it with the Right Way (rites and righteousness) ("responding to it with order brings auspiciousness") to achieve rectification in the conjugal pair. This aligns perfectly with the meaning of "Li Zhen" (Favorable to Rectitude) in the Xian hexagram.

Section 4: Li Ji on Marriage Rites and Thought

Although the Li Ji (Book of Rites) may have been compiled later, it preserves much material reflecting pre-Qin ideas on marriage rites.

I. Discussion in Hun Yi (Meaning of Marriage).

Li Ji, Hun Yi states:

"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." (昏礼者，将合二姓之好，上以事宗庙，下以继后世也。故君子重之。)

The function of the wedding rite: uniting the goodwill of two surnames, serving the ancestral temple, and succeeding future generations. These three correspond respectively to social relations (forming alliances), religious relations (sacrifice), and biological relations (procreation). The importance of marriage is evident from this.

And further:

"Thus it is said: 'The marriage rite is the root of rites.'" (故曰昏礼者，礼之本也。)

"The marriage rite is the root of rites"—the wedding ceremony is the foundation of all ritual order. This is consistent with Xian heading the Lower Canon and the statement that "the Way of the conjugal pair is the root of ruler and minister, father and son."

It also details the wedding ceremony:

"Therefore, in the marriage rite, presenting betrothal gifts, inquiring names, confirming auspiciousness, presenting wedding gifts, setting the date—all are done with the host setting out tables in the ancestral temple, and bowing to welcome them outside the door. Upon entering, they exchange bows and ascend, listening to commands in the ancestral temple—this is to show reverence, caution, and rectification in the marriage rite." (是以昏礼纳采、问名、纳吉、纳征、请期，皆主人筵几于庙，而拜迎于门外。入，揖让而升，听命于庙，所以敬慎重正昏礼也。)

All Six Rites take place in the ancestral temple; the host welcomes them outside the door with bows—all are based on reverence and caution. "Reverence, caution, and rectification of the marriage rite"—this character "Zheng" (rectification) echoes the meaning of "the Way of the conjugal pair must not be unrectified."

II. Discussion in Nei Ze (Inner Ordinances).

The Li Ji, Nei Ze, details the division of spousal duties within the family:

"The male does not speak of the inner sphere; the female does not speak of the outer sphere." (男不言内，女不言外。)

The man manages external affairs, the woman manages internal affairs; each has their place.

"Rites begin with caution toward the conjugal pair, establishing the house, distinguishing inside and outside. The male resides outside, the female inside. The inner chambers are deeply enclosed and doors secured, guarded by eunuchs and female attendants. The male does not enter, the female does not go out." (礼始于谨夫妇，为宫室，辨外内。男子居外，女子居内。深宫固门，阍寺守之。男不入，女不出。)

The beginning of rites is caution regarding the conjugal relationship. Establishing separate quarters to distinguish inside and outside, the male residing outside and the female inside—this is the ritual manifestation of "distinction in conjugal relations."

However, this distinction is not for isolation, but for order. On the basis of order, the conjugal pair unites through communication—this is the dialectic of "distinction yet feeling."

III. Discussion in Ai Gong Wen (Inquiry of Duke Ai).

The Li Ji, Ai Gong Wen, records Confucius answering Duke Ai of Lu:

"Duke Ai asked Confucius: 'What about the great rites$13 Why is the superior man’s speech about rites so esteemed$14' Confucius replied: 'I am a humble man, insufficient to know rites.' The Duke said: 'No! You must speak of them.' Confucius replied: 'I have heard that: That by which the people are sustained is primarily rites. Without rites, one cannot properly serve the spirits of Heaven and Earth; without rites, one cannot distinguish the positions of ruler and minister, superior and inferior, elder and younger; without rites, one cannot distinguish the affections between husband and wife, father and son, elder and younger brother, and the relationships of marriage and kinship.'" (哀公问于孔子曰：‘大礼何如？君子之言礼，何其尊也？’孔子曰：‘丘也小人，不足以知礼。’君曰：‘否！吾子言之也。’孔子曰：‘丘闻之：民之所由生，礼为大。非礼无以节事天地之神也，非礼无以辨君臣上下长幼之位也，非礼无以别男女父子兄弟之亲、婚姻疏数之交也。)

"Without rites, one cannot distinguish the affections between husband and wife, father and son, elder and younger brother..." If there are no rites, the degrees of closeness and distance between male and female, father and son, elder and younger brother cannot be discerned. Rites bring order to human relations.

Confucius also said:

"The Way of the superior man commences with the conjugal pair." (君子之道，造端乎夫妇。)

(This statement also appears in the Zhong Yong.) The beginning of the superior man’s Way lies in the conjugal pair. This perfectly accords with the meaning of the Xian hexagram.

Chapter 13: Daoist Elaboration on the Principle of "Affective Communication"

Section 1: Laozi on the Interaction of Yin and Yang

Although Laozi does not directly discuss the Yi, its thought on Yin-Yang interaction is highly resonant with the meaning of the Xian hexagram.

I. "All things carry Yin and embrace Yang."

Laozi, Chapter 42:

"The Dao produces One; One produces Two; Two produces Three; Three produces the ten thousand things. The ten thousand things carry Yin and embrace Yang, and blend their qi to achieve harmony." (道生一，一生二，二生三，三生万物。万物负阴而抱阳，冲气以为和。)

This is the core expression of Daoist cosmology. Dao → One → Two → Three → Ten Thousand Things—this is the sequence of generation. All things contain Yin and Yang, and they maintain balance through harmonious qi ("blending qi to achieve harmony"), which is the highest state of affective communication.

II. "The Valley Spirit Never Dies."

Laozi, Chapter 6:

"The Valley Spirit never dies; this is called the Profound Female. The gate of the Profound Female is called the root of Heaven and Earth. It endures perpetually, inexhaustibly useful." (谷神不死，是谓玄牝。玄牝之门，是谓天地根。绵绵若存，用之不勤。)

"The Profound Female" (Xuan Pin)—the deep, mysterious feminine power. "The gate of the Profound Female" is the root of Heaven and Earth. This use of "Female" (Pin) to signify the root of Heaven and Earth reflects the Daoist reverence for the yielding, receptive, and inclusive nature of the feminine principle. This accords with the meaning of "yielding above" in the Xian hexagram.

III. "Knowing the Masculine, Dwelling in the Feminine."

Laozi, Chapter 28:

"One who knows the masculine, yet dwells in the feminine, becomes the valley of all under Heaven. Remaining the valley of all under Heaven, his constant virtue never departs, and he returns to the state of an infant." (知其雄，守其雌，为天下溪。为天下溪，常德不离，复归于婴儿。)

Knowing the masculine yet dwelling in the feminine—understanding the Way of the firm, yet maintaining the virtue of the yielding. This is the key to Daoist self-cultivation and aligns with the Xian hexagram’s "by the male descending to the female" and "the yielding is above and the firm is below."

IV. "The Strong Will Be Defeated."

Laozi, Chapter 76, states:

"Nothing under Heaven is more soft and weak than water, yet for attacking what is hard and strong, nothing can surpass it... That the weak overcomes the strong, and the soft overcomes the hard, is known by all under Heaven, but none can put it into practice." (天下莫柔弱于水，而攻坚强者莫之能胜。以其无以易之。弱之胜强，柔之胜刚，天下莫不知，莫能行。)

The soft overcomes the strong, the yielding overcomes the firm—this is the constant way of the cosmos, consistent with the Xian hexagram's principle of soft yielding over firm dominance.

Section 2: Zhuangzi on Affective Communication and Equality of Things

Zhuangzi’s philosophy, though not primarily focused on human relations, offers profound insights into understanding "equality of things" (Qi Wu) and the principle of "affective communication" (Gan Tong).

I. "Heaven and Earth were born together with me, and the ten thousand things are one with me."

Zhuangzi, Qi Wu Lun (Discussion on Making Things Equal):

"Heaven and Earth were born together with me, and the ten thousand things are one with me." (天地与我并生，而万物与我为一。)

This is the highest level of affective communication—man is unified with Heaven, Earth, and all things. Although this state is not explicitly discussed in the Xian hexagram, it resonates with the Tuan Zhuan's claim that "by observing what they feel, the true nature of Heaven, Earth, and the ten thousand things can be seen."

II. The Theory of Transformation of Things (Wu Hua).

Zhuangzi, Qi Wu Lun, concludes with Zhuang Zhou dreaming he was a butterfly:

"Formerly, Zhuang Zhou dreamt he was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly... Suddenly he awoke, and there he was, Zhuang Zhou, distinct and aware of it. Now, did Zhuang Zhou dream he was a butterfly, or is the butterfly now dreaming he is Zhuang Zhou$15 Between Zhou and the butterfly there must be some distinction. This is called the transformation of things." (昔者庄周梦为胡蝶，栩栩然胡蝶也。自喻适志与！不知周也。俄然觉，则蘧蘧然周也。不知周之梦为胡蝶与？胡蝶之梦为周与？周与胡蝶则必有分矣，此之谓物化。)

The affective communication (transformation in the dream) between Zhuang Zhou and the butterfly reached a state where self and other were indistinguishable. "This is called the transformation of things"—things and self mutually transform. This is the extreme of affective communication.

However, Zhuangzi also notes, "Between Zhou and the butterfly there must be some distinction"—a boundary remains. Feeling/communication without losing distinction, and distinction without hindering feeling/communication—this mirrors the dialectic of "distinction yet feeling" in the Xian hexagram.

III. "An Empty Chamber Produces Brightness."

Zhuangzi, Ren Jian Shi (The World of Men):

"Look at that empty space—an empty chamber produces brightness, auspiciousness abounds." (瞻彼阕者，虚室生白，吉祥止止。)

An empty chamber naturally produces light. This aligns with the Xian Xiang Zhuan's "The noble person uses this to empty their heart to receive others"—emptying the heart allows wisdom to arise, and empty reception allows for affective communication.

IV. The Method of "Fasting of the Mind" (Xin Zhai).

Zhuangzi, Ren Jian Shi, records a dialogue between Yan Hui and Confucius:

"Hui said: 'May I dare to ask about the fasting of the mind$16' The Master said: 'If you concentrate your will, do not listen with your ears but listen with your heart; do not listen with your heart but listen with your qi. Listening stops at the ears; the heart stops at the identifying mark. Qi is that which is empty and waits to encounter things. Only when Dao gathers in emptiness is there emptiness; this is the fasting of the mind.'" (回曰：‘敢问心斋。’仲尼曰：‘若一志，无听之以耳而听之以心，无听之以心而听之以气。听止于耳，心止于符。气也者，虚而待物者也。唯道集虚，虚者，心斋也。’)

Listening with qi—transcending the sensory organs of ear and eye, communicating with all things through empty qi. This is Zhuangzi’s method of affective communication—waiting for things with emptiness, accommodating substance with emptiness.

This principle is completely consistent with the Xian hexagram’s "The noble person uses this to empty their heart to receive others"—only with an empty heart can one achieve affective communication, and only with empty reception can one accommodate others.

Section 3: Insights from Daoist Thought on Understanding the Xian Hexagram

Synthesizing the thought of Laozi and Zhuangzi, we gain deeper understanding in the following aspects of the Xian hexagram:

First, the Way of affective communication values natural non-action (Wu Wei). The core spirit of Daoism is natural non-action. The "feeling without an intentional heart" in the Xian hexagram accords precisely with this: spontaneous, unforced, and unfeigned—communicating with people and things through a natural disposition.

Second, the effort required for affective communication lies in emptiness and stillness. The foundation of Daoist cultivation is emptiness and stillness. Emptiness allows reception; stillness allows feeling. The Xian hexagram’s "noble person uses this to empty their heart to receive others" is the application of the virtue of emptiness and stillness in human relations.

Third, the realm of affective communication is the unity of things and self. Zhuangzi’s vision of "Heaven and Earth were born together with me, and the ten thousand things are one with me" is the highest ideal of affective communication. Although this realm transcends the level of conjugal human relations discussed in the Xian hexagram, its spiritual direction is consistent—moving from partial communication toward universal communication.

Fourth, weakness overcoming strength is the constant law of the cosmos. Laozi’s thought that "weakness is the function of the Dao" and "the strong and great dwell below; the soft and weak dwell above" provides the cosmological support for the Xian hexagram’s "yielding is above and the firm is below."

Section 1: Mohism on "Universal Love" (Jian Ai) and "Mutual Benefit" (Jiao Li)

The Mohist doctrine of "Universal Love" (Jian Ai), though differing from the Confucian "graduated love," shares common ground with the Xian hexagram's "affective communication" in its concept of "mutual benefit" (Jiao Li).

Mozi, Jian Ai Zhong (Universal Love Part 2):

"If all people under Heaven love each other, the strong will not oppress the weak, the multitude will not bully the few, the wealthy will not humiliate the poor, the noble will not scorn the humble, the deceitful will not cheat the simple. All calamities, resentments, and hatred under Heaven can be prevented from arising through mutual love." (天下之人皆相爱，强不执弱，众不劫寡，富不侮贫，贵不傲贱，诈不欺愚。凡天下祸篡怨恨可使毋起者，以相爱生也。)

"Mutual love" (Xiang Ai), or mutual affective communication through love, prevents the arising of disasters. This overlaps with the Xian hexagram’s claim that "When Heaven and Earth feel each other, the ten thousand things transform and generate; when the Sages feel the hearts of men, the world attains peace."

However, Mohist universal love is undifferentiated love, differing from the Xian hexagram’s emphasis on "distinction in feeling"—which requires distinction in relations (male/female, superior/inferior, inside/outside) as a prerequisite. Xian's communication is based on existing distinctions, while Mohist universal love lacks these distinctions.

This difference reflects the fundamental divergence between Confucian and Mohist schools on human relations.

Section 2: Legalism on "Power" (Shi) and "Technique" (Shu)

Legalist thought seems diametrically opposed to the Xian hexagram’s "affective communication," yet a comparison reveals some parallels.

Han Feizi, Nan Yi (Difficulties I):

"Power (Shi) is the resource that overcomes the multitude." (势者，胜众之资也。)

Legalism relies on "Power" (authority, status) as the tool for governance. However, the exercise of "Power" also requires attention to method.

Han Feizi, Zhu Dao (The Way of the Ruler):

"The enlightened ruler acts non-assertively above, and the ministers stand in awe below." (明君无为于上，群臣竦惧乎下。)

This is the Legalist governing technique—the ruler maintains a position of non-action above, while the ministers remain fearful below. This relationship is not "affective communication" but "repression."

Yet, Han Feizi acknowledges that pure repression cannot last long. Han Feizi, Nan San (Difficulties III), states:

"The essence of persuasion lies in knowing how to adorn what the persuader prizes and obscure what he deems shameful." (凡说之务，在知饰所说之所矜而灭其所耻。)

The technique of persuasion lies in conforming to the listener’s psychology. This kind of "conformity" is a form of "affective communication"—understanding the other party, responding to the other party, in order to achieve one's own goals. Although the Legalist concept of "affective communication" is utilitarian, differing in nature from the sincere communication of the Xian hexagram, the recognition that "understanding and responding to the other party" is necessary bears some resemblance to the Way of communication.

Conversely, Legalist technique can be seen as the antithesis of the Xian hexagram’s "affective communication." The communication of Xian is based on emptiness, humility, utmost sincerity, and rectitude; the technique of Legalism relies on power, laws, and administrative arts. The former is governance by virtue (De Zhi), the latter by law (Fa Zhi). The richness and diversity of pre-Qin thought are evident here.

Section 3: The Comprehensive Perspective of the Lüshi Chunqiu

The Lüshi Chunqiu (The Annals of Lü Buwei), a comprehensive work from the late Warring States period that synthesized the wisdom of various schools, offers comparative references for the Xian hexagram’s meaning regarding Yin-Yang interaction and conjugal relations.

I. You Shi Lan (Discourse on Origins) on Heaven and Earth’s Yin and Yang:

"Heaven and Earth have an origin. Heaven subtly formed, Earth solidified into shape. Heaven and Earth combine in harmony—this is the great constant of generation." (天地有始。天微以成，地塞以形。天地合和，生之大经也。)

The combination and harmony of Heaven and Earth’s Yin and Yang is the great constant of life generation. This aligns with the Xian hexagram’s "When Heaven and Earth feel each other, the ten thousand things transform and generate."

II. Zhong Chun Ji (Mid-Spring Chapter) on Male-Female Interaction:

"In this month, the black swallows arrive. On the day of their arrival, they sacrifice to the High Ancestor (Gao Mei) with a great offering of sacrificial animals. The Son of Heaven goes in person, and the Queen leads the nine consorts to attend... They forbid the felling of trees, the overturning of nests, the killing of young insects, immature flying birds, suckling calves, or eggs. ... In this month, the day and night divide equally, thunder begins to sound, and lightning appears. Hibernating insects all stir and move, opening their doors to emerge." (是月也，玄鸟至。至之日，以大牢祠于高禖。天子亲往，后妃帅九嫔御。……禁止伐木，毋覆巢，毋杀孩虫、胎夭、飞鸟、毋麛毋卵。……是月也，日夜分，雷乃发声，始电。蛰虫咸动，启户始出。)

The second lunar month is the time when all things revive, the time of Yin-Yang interaction. The Son of Heaven personally leads the Queen and consorts to sacrifice to Gao Mei (the deity seeking offspring), indicating that the proliferation of life is a major state affair. "All hibernating insects stir and move" (Zhe Chong Xian Dong)—here Xian is used in its meaning of "all," but "everything moves" aligns with the time of affective communication—when Heaven and Earth interact, all things respond, none fail to feel the connection.

III. Gui Yin (Valuing What is Inherited) on Following the Situation.

"The reason the Three Dynasties endured long was that they followed the existing circumstances." (三代所以长久也，其已事而因也。)

The reason the Three Dynasties lasted long was their governance based on accommodating the natural trend. Applied to the Way of the conjugal pair, this means establishing rites based on the natural feelings of male and female, rather than imposing laws that contradict natural dispositions. The "feeling without an intentional heart" in the Xian hexagram is precisely to follow the natural feeling and communicate affectively, without using human artifice to disrupt natural harmony.

Chapter 15: Summary and Deepening of the Concept of Affective Communication

Section 1: The Three Layers of Affective Communication

Synthesizing the discussions above, the pre-Qin concept of "affective communication" (Gan Tong) can be summarized into three structural layers:

First Layer: Cosmological Affective Communication—Heaven and Earth interact, and the ten thousand things transform and generate.

This is the grandest level of affective communication. Heaven and Earth interact through Yin and Yang qi, resulting in the generation of all things. This level of communication is the natural operation of the cosmos, not something achievable by human effort.

Second Layer: Human Relational Affective Communication—Male and female interact, forming the conjugal pair; the conjugal pair is rectified, and the family and state are governed.

This is the core level of affective communication. Male and female interact through natural feeling, regulated by rites and righteousness, establishing the conjugal relationship. The rectification of the conjugal pair extends outwards to become the basis for the father-son and ruler-minister relationships. This level of communication is the combination of natural disposition and human culture.

Third Layer: Spiritual Affective Communication—The Sages move the hearts of men, and the world attains peace.

This is the highest level of affective communication. The Sages use their utmost sincerity to influence the hearts of the people, causing all people to submit their allegiance and bringing peace to the world. This level of communication is the culmination of moral cultivation.

These three layers proceed upwards—Cosmos → Human Relations → Spirit—deepening layer by layer, forming a complete system of pre-Qin thought on affective communication. The phrase in the Xian hexagram’s Tuan Zhuan, "When Heaven and Earth feel each other, the ten thousand things transform and generate; when the Sages feel the hearts of men, the world attains peace," perfectly covers the cosmic and spiritual poles, with the Way of the conjugal pair at the center, covering all three grand scales with profound depth.

Section 2: The Four Essential Elements of Affective Communication

The realization of affective communication requires the presence of the following four elements:

One, Emptiness (Xu). Only with an empty heart can one communicate affectively. If the heart is full of selfish desires and preconceived notions, external things cannot enter, and the feelings of others cannot reach. The Xian Xiang Zhuan's "The noble person uses this to empty their heart to receive others" embodies this meaning.

Two, Sincerity (Cheng). Only with utmost sincerity can one communicate affectively. Feeling that is hypocritical or artificial cannot truly move people. The Zhong Yong's "Utmost sincerity is like a spirit" refers to this.

Three, Humility (Xia). Only by being humble can one communicate affectively. If the high do not descend to meet the low, the upper and lower realms become separated. The Xian hexagram’s "by the high descending to the low, by the male descending to the female" signifies this meaning.

Four, Rectitude (Zheng). Only through the Right Way can affective communication be sustained. Corrupt feelings may momentarily confuse people, but they ultimately lead to disaster. The Xian hexagram’s "favorable to rectitude" (Li Zhen) signifies this meaning.

Emptiness, Sincerity, Humility, and Rectitude—these four are the major elements of affective communication. If any one is missing, it cannot be achieved; when all four are present, true affective communication is realized.

Section 3: Affective Communication and "Central Harmony" (Zhong He)

The ultimate goal of affective communication is to achieve the state of "Central Harmony" (Zhong He).

The Zhong Yong states:

"When joy, anger, sorrow, and pleasure have not yet been aroused, this is called Centrality (Zhong); when they are aroused and all act in moderation, this is called Harmony (He). Centrality is the great root of all under Heaven; Harmony is the universal path of all under Heaven. When Centrality and Harmony are fully achieved, Heaven and Earth are established in their positions, and the ten thousand things are nurtured." (喜怒哀乐之未发谓之中，发而皆中节谓之和。中也者，天下之大本也。和也者，天下之达道也。致中和，天地位焉，万物育焉。)

"Centrality" (Zhong) is the state before arousal—empty, still, impartial, and original. This is the starting point of affective communication. "Harmony" (He) is the state after arousal—moderate, balanced, and appropriate. This is the result of affective communication. "When Centrality and Harmony are fully achieved, Heaven and Earth are established in their positions, and the ten thousand things are nurtured"—this is the great function of Central Harmony.

The affective communication of the Xian hexagram aims for "Central Harmony":

Before communication, the heart is empty and centrally correct—this is Zhong. During communication, it is moderate and balanced—this is He. After communication, Heaven and Earth are established, and things are nurtured—this is the great function of Zhong He.

"Achieving Central Harmony" is the highest ideal of pre-Qin philosophy. The affective communication of the Xian hexagram is precisely the pathway leading to this ideal.

Section 4: Affective Communication and "Generating Life" (Sheng Sheng)

The fundamental spirit of affective communication is "generating life" (Sheng Sheng).

The Xi Ci Zhuan states:

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

"Sheng Sheng"—the ceaseless generation of life—is the fundamental spirit of the Yi.

And the generation of life relies on affective communication. If Heaven and Earth do not communicate, things will not be generated; if male and female do not communicate, progeny will not continue; if the Sages do not move the hearts of men, the world will not be at peace. Affective communication is the condition for generation, and generation is the result of affective communication.

Therefore, Xian heading the Lower Canon precisely implements the logic of "affective communication → generating life" to commence the construction of human relations. The communication between husband and wife is the starting point for the creation of life ("after male and female, there were husband and wife"), and also the starting point for all social order ("after husband and wife, there were father and son; after father and son, there were ruler and minister").

The spirit of "generating life" permeates the entire Yi, and is the main current running through pre-Qin thought. Whether it is the Confucian "Benevolence" (Ren) ("Benevolence is loving others"—love is the emotion of generation), the Daoist "Dao" ("The Dao produces One; One produces Two; Two produces Three; Three produces the ten thousand things"—the Dao is the source of generation), or the Yin-Yang school's "Transformation" (Yin-Yang transformation, ceaseless generation)—all hold "generating life" as their core spirit.

The affective communication in the Xian hexagram is the first realization of the spirit of "generating life" on the level of human relations.