An Analysis of the Structure, Ethics, and Ontology of the 'Jia Ren' Hexagram in the Zhou Yi

Section 2: Why "Favorable for the Woman's Firmness" and Not "Favorable for the Man's Firmness" or "Favorable for the Couple's Firmness"$18

This is a key question that must be asked. Does this imply gender bias in Pre-Qin thought$19

To answer this, we must understand it within the context of Pre-Qin thought, rather than judging it by later standards.

Firstly, from the perspective of the hexagram image. The lower trigram of Jia Ren is Li, which represents the middle daughter; the upper trigram is Xun, which represents the eldest daughter. Both trigram images are related to "woman." The entire hexagram is permeated with feminine energy. Therefore, the hexagram statement specifically mentions "favorable for the woman's firmness," which directly corresponds to the trigram imagery.

Secondly, from the perspective of hexagram principle. The Tuan Zhuan explains: "the woman occupies the proper place within" ($\text{nǚ zhèng wèi yú nèi}$, 女正位乎内)—the woman is correctly placed in the interior. This has two implications. The first, looking at the image: Line 6 in the Second (Yin line in the central position of the inner trigram) achieves "proper position" (Yin in a Yin spot) and "proper center" (central in the inner trigram). This symbolizes the woman finding her most appropriate place within the family. The second, regarding the Family Way: the woman manages domestic affairs and is the guardian of internal order. If the person in charge of the interior is not firm and correct, internal disorder ensues; if internal disorder occurs, the man outside cannot be at ease.

The Shi Jing, Zhou Nan, Guan Ju contains the lines:

"The guan and ju doves cry together, on an islet in the river. The fair, modest maiden, a good mate for the noble man."

"The patch of duckweed, growing unevenly, flowing to the left and right. The fair, modest maiden, sought for day and night."

"Sought for but not obtained, I think of her by day and night. Long, long is the longing, tossing and turning."

"The patch of duckweed, growing unevenly, gathered to the left and right. The fair, modest maiden, I play the zither and the bells for her."

"The patch of duckweed, growing unevenly, plucked to the left and right. The fair, modest maiden, I please her with bells and drums."

The Mao Shi Xu interprets this poem:

"The Ode of the Guan Ju is the virtue of the queen and consort, the beginning of 'Wind' ($\text{fēng}$, teaching). It is used to teach the world and rectify the relationship between husband and wife. Therefore, it is applied to the people of a locality, and applied to the states and kingdoms."

"The virtue of the queen and consort"—the great family of the state begins with the firmness and correctness of the queen and consort. "The beginning of 'Wind'"—the starting point for all moral teaching lies in the correctness of the marital relationship. "It is used to teach the world and rectify the relationship between husband and wife"—by means of this ode, the world is taught, so that the relationship between husband and wife returns to the proper Way.

From this, we see that the logic of "favorable for the woman's firmness" in Pre-Qin thought is not an denigration of women but rather the bestowal upon women of an extremely high responsibility and status—the correctness of the Family Way depends first on the firmness and correctness of the woman. This is an affirmation, not a negation.

From the perspective of Yin-Yang principles, the Xi Ci Zhuan I states:

"One Yin and one Yang is called the Dao."

Yin and Yang are not distinctions of superiority or inferiority, but two poles that depend on and complete each other. In the family, Yang (man) is active and outwardly oriented, while Yin (woman) is tranquil and inwardly oriented. The function of Yin is gathering, cohesion, and preservation—which is the original meaning of "Zhen" (firmness). The specific mention of "favorable for the woman's firmness" emphasizes the crucial role of Yin force in maintaining the Family Way: Order is not maintained by forcefully imposing Yang strength, but by naturally cultivating family atmosphere through gentle Yin virtue.

Thirdly, from a deeper philosophical perspective, "Zhen" is an extremely important concept in the Zhou Yi. In the Qian hexagram's "Yuan, Heng, Li, Zhen" ($\text{元亨利贞}$), "Zhen" is the last of the four virtues, yet it is the completion of the four virtues. The beginning (Yuan), flourishing (Heng), and benefit (Li) of all things must ultimately return to "Zhen"—firmness, steadfastness, and returning to the root.

Laozi states (in Daodejing, Chapter 16):

"Attain the utmost emptiness, maintain the deepest stillness. The myriad things arise together; I observe their return. The things throng about, each returning to its root. Returning to the root is called stillness; stillness is called returning to destiny. Returning to destiny is called constancy; knowing constancy is called enlightenment. Not knowing constancy leads to reckless action, which brings misfortune."

"Returning to the root is called stillness" ($\text{guī gēn yuē jìng}$, 归根曰静)—the ultimate destination of all things is "stillness," returning to the root. "Favorable for the woman's firmness" in Jia Ren aligns with this thought of "returning to the root is called stillness": the maintenance of the Family Way requires a power of "stillness," and in the Yin-Yang conception of Pre-Qin thought, this power is associated with "woman" (Yin).