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: Why "Speech" Corresponds to "Wind"
In Pre-Qin thought, "Wind" ($\text{fēng}$, 风) has a close association with "Speech" ($\text{yán}$, 言) (language, education, command).
Firstly, one of the original meanings of "Wind" is "satire" ($\text{fěng}$, 讽)—to convey information in an implicit manner. The Mao Shi Xu states: "The superior uses wind to transform the inferior; the inferior uses wind to satirize the superior. It expresses things openly while offering subtle admonition; those who speak are not guilty, and those who hear it are sufficiently warned; thus it is called Feng (Wind/Ode)." Wind is speech, and speech is education.
Secondly, the Xun trigram (Wind) in the Shuo Gua Zhuan also symbolizes "Command" ($\text{mìng}$, 令): "Xun acts with power," "Double Xun to proclaim the command" ($\text{chóng xùn yǐ shēn mìng}$). "Command" is the most serious form of speech.
Therefore, the correspondence between "Wind" and "Speech" is an inherent symbolic logic in Pre-Qin thought. Since Jia Ren has Xun (Wind) above, it signifies "Speech."
Why must speech "have substance"$6
"Substance" ($\text{wù}$, 物) means reality. "Speech has substance" means that speech must have real content, not be empty. This aligns with the logic of the image "Wind arises from Fire": wind is not generated from nothing; it is born from fire. Similarly, speech should not be groundless but should arise from real experience and sincere thought.
The Lun Yu, Wei Ling Gong records Confucius saying:
"The Master said: 'Language is sufficient when it conveys the meaning.'" ($\text{cí dá ér yǐ xī}$, 辞达而已矣).
"Language conveys the meaning"—the purpose of language is expression, and the prerequisite for expression is having content to express. If there is no real content, the most ornate words are but empty shells.
The Lun Yu, Xue Er records:
"The Master said: 'Eloquent speech and a plausible appearance are seldom accompanied by benevolence.'" ($\text{qiǎo yán lìng sè}$, 巧言令色).
"Eloquent speech" ($\text{qiǎo yán}$, 巧言)—speech that is artful but not substantial—is precisely the manifestation of "speech lacking substance." "Speech has substance" is the opposite of "eloquent speech": the former is plain and sincere, the latter is ornate and hypocritical.
In family education, the significance of "speech has substance" is paramount. If parental instruction consists of empty preaching and maxims without practical grounding, children will not only fail to obey but will also lose respect for their parents due to the discrepancy between words and actions. Only when speech stems from genuine experience and sincere care can it produce an educational effect as natural as "wind arising from fire."