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

Chapter 14: Discussions by Other Pre-Qin Schools on Related Issues

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.