An Analysis of the Structure, Ethics, and Ontology of the 'Jia Ren' Hexagram in the Zhou Yi
This paper deeply investigates the philosophical implications of the 37th Hexagram, 'Jia Ren' (The Family), in the *Zhou Yi* (Book of Changes), analyzing the relationship between the 'Wind over Fire' trigrams and the Way of the Family, while interpreting the fundamental position of the 'family' within ancient social structures through the lens of early Confucian concepts of 'foundation' (ben).
Section 2: Folk Roots of Wind and Education
In ancient folklore, "Wind" was closely associated with education and propagation.
The Guoyu, Zhou Yu Shang records:
"Thus the Son of Heaven listens to policy, making the dukes and ministers down to the lower officials present odes; the blind musicians present tunes, the scribes present documents, the music masters present admonitions, the blind poets recite, the visually impaired chant, the artisans offer critiques, the common people pass on words, the intimate ministers offer counsel, and relatives correct and examine. Only then does the king deliberate. Thus actions proceed without contradiction. The people have mouths, just as the earth has mountains and rivers; wealth and resources emerge from them; just as the earth has fertile plains and wetlands, clothing and food are produced from them. When the mouth proclaims words, good and ill fortune emerge from them. Cultivating good and guarding against ill fortune is what enriches wealth and food supplies. When the people ponder in their hearts and proclaim with their mouths, act upon it, how can it be suppressed$16 If their mouths are suppressed, how much can they accomplish$17"
This passage discusses discourse and politics, but the line "When the mouth proclaims words, good and ill fortune emerge from them" reveals the link between "wind" (speech, education) and its significant influence on social order.
In ancient folklore, "collecting the winds" ($\text{cǎi fēng}$, 采风) was an important political activity—the Son of Heaven dispatched envoys to collect folk songs to understand local customs and sentiment. The fifteen "Guo Feng" (Odes of the States) in the Shi Jing are the results of this activity. Each "Feng" represents the customs of a region—and the term "customs" ($\text{fēng sú}$, 风俗) itself reveals the close relationship between "wind" ($\text{fēng}$) and "custom" ($\text{sú}$).
At the family level, "family atmosphere" ($\text{jiā fēng}$) is the most fundamental "wind." The way a family speaks, behaves, interacts with others, and its core values and spiritual pursuits—all are transmitted to the next generation in an unconscious manner. Just as natural wind is omnipresent and penetrating, the family atmosphere permeates every corner of domestic life.
This is the deep significance of the Xun (Wind) image in the Jia Ren hexagram: Family atmosphere is like the wind of nature; it is formless, yet it is everywhere and penetrates everything, profoundly shaping the spiritual character of every family member.