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

Section 4: The Unity of "Speech" and "Action"

"Speech has substance and action has constancy"—these two are not separate but unified. The conjunction "and" ($\text{ér}$, 而) connects them into a single whole, meaning: What you say, you must do; and you are qualified to say only what you do.

This completely accords with Master Kong’s consistent advocacy. In Lun Yu, Wei Zheng:

"The Master said: 'First practice what you preach, and then speak of it.'" ($\text{xiān xíng qí yán ér hòu cóng zhī}$, 先行其言而后从之).

To act first and then speak—this is the guarantee of "speech having substance." If one has acted first, then what one says naturally "has substance" (based on one's personal practice).

The Lun Yu, Li Ren records:

"The Master said: 'In antiquity, people were hesitant to speak, ashamed that their actions might not keep pace with their words.'"

The ancients were reluctant to speak easily, as they were ashamed if their actions could not match their words. This high regard for "consistency between speech and action" is the spiritual essence of "speech has substance and action has constancy."

In family education, the importance of consistency between speech and action cannot be overstated. Parents tell children to be honest but lie to them themselves—this is "speech lacking substance." Parents demand children study diligently but spend their own days idle—this is "action lacking constancy." Only when parents' "speech" and "action" are highly unified can the educational effect of "Wind arises from Fire" truly be achieved.