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

Section 4: Dialectical Consideration of the Line Statement for Line 9 in the Third

However, we cannot simply interpret the line statement of Line 9 in the Third as "the stricter, the better." The words "regret and danger" ($\text{huǐ lì}$) in the statement serve as a warning against excessive severity.

"Regret" ($\text{huǐ}$): Implies that strict discipline will inevitably be accompanied by some regret. This regret might stem from harming family emotions, straining parent-child relationships, or self-reflection on whether one has gone too far.

"Danger" ($\text{lì}$): Implies that there is danger within severity. Excessive strictness can backfire: it can cause children to harbor resentment, strain family relationships, or even drive the disciplined person toward extreme rebellion.

Therefore, the wisdom of Line 9 in the Third is not "unqualified strictness," but choosing a balance that leans toward strictness between severity and warmth—though severity should not be excessive.

This echoes Master Kong’s doctrine of the Mean. In Lun Yu, Xian Jin:

"The Master said: 'Between Shi and Shang, who is the better$16' The Master said: 'Shi goes too far; Shang does not go far enough.' 'Then is Shi the better$17' The Master said: 'Going too far is the same as not going far enough.'" ($\text{guò yóu bù jí}$, 过犹不及).

"Going too far is the same as not going far enough"—excess is just as bad as deficiency. In family education, excessive strictness (excess) and excessive indulgence (deficiency) are not the best choices. But the line statement of Line 9 in the Third tells us that if a choice must be made between the two, "harsh sounds" (leaning toward strictness) is preferable to "merriment" (leaning toward indulgence), because the former leads to "auspiciousness" while the latter leads to "eventual embarrassment."

The Li Ji, Xue Ji contains a passage on the method of teaching:

"The method of the Great Learning is: to forbid before expression is called foresight ($\text{yù}$, 豫); to act at the appropriate moment is called timeliness ($\text{shí}$, 时); to apply instruction without transgressing the sequence is called gradualness ($\text{sūn}$, 孙); to observe each other and improve is called polishing ($\text{mó}$, 摩). These four are the sources from which teaching prospers."

"If one forbids only after expression, resistance will be met and failure will result; if one studies only after the time has passed, effort will be excessive and success difficult; if instruction is applied haphazardly without sequence, disorder will result and order will not be achieved; studying alone without friends leads to isolation and scant knowledge; engaging in frivolous friendships counteracts the teacher; frivolous conduct abandons study. These six are the reasons why teaching fails."

"To forbid before expression is called foresight"—to prevent problems before they arise is called foresight ($\text{yù}$). This is consistent with the spirit of Initial 9, "Guarding the family." If the work of "guarding" is done in the initial stage, Line 9 in the Third will not need to be so severe.