Structure, Ethics, and Ontology of the Jiaren (Family) Hexagram in the Zhouyi
This article offers a deep exploration of the philosophical significance of Hexagram 37 'Jiaren' (Family) in the Zhouyi (Book of Changes), analyzing the relationship between the Wind-over-Fire trigram image and the Way of the family, and elucidating the foundational status of 'family' in ancient social structures through pre-Qin Confucian thought on 'roots' (ben) as found in Confucius, Mencius, and the Great Learning.
Chapter Eight: The Jiaren Hexagram from the Confucian Perspective
The Master's emphasis on "family" runs throughout his entire system of thought -- on filial piety ("Today's filial piety means being able to provide. Without reverence, what is the difference$15"), on the rectification of names ("Let the ruler be a ruler, the minister a minister, the father a father, the son a son"), and on education through the Odes ("Close at hand, to serve your father; at a distance, to serve your ruler").
Master Meng explicitly proposed "love of kin" (qin qin) and "extending benevolence" (tui en): "Treat your own elders as elders, and extend this to the elders of others. ... Therefore, extending benevolence is sufficient to protect all within the four seas." Among the "Five Relationships," three directly pertain to family ethics.
Master Xun emphasized "distinction" (fen) as the foundation of order: "How can humans form groups$16 Through distinction." He held that human nature has unwholesome tendencies requiring "the transforming influence of teachers and laws, the guidance of ritual propriety and righteousness" -- highly consistent with Nine in the Third's "the family sternly rebuked."
The Liji contains detailed norms for family members' daily conduct, the Xiaojing declares "filial piety is the root of all virtue," and the Liji, "Hunyi," proclaims "the wedding rites are the root of all rites."