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

Section 1: "Cultivating the Person, Regulating the Family": Master Kong's Thought on the Family Way

In Pre-Qin Confucian thought, the "family" ($\text{jiā}$) is not merely a unit of living but a training ground—a training ground for self-cultivation ($\text{xiū shēn}$, 修身), for regulating the family ($\text{qí jiā}$, 齐家), and even the starting point for governing the state and bringing peace to the world.

Master Kong's emphasis on the "family" permeates his entire system of thought. Although the Analects contains no specific discourse on the Jia Ren hexagram, many of his sayings deeply resonate with its principles.

First, Regarding Filial Piety ($\text{xiào}$, 孝).

The Lun Yu, Xue Er states:

"The Master said: 'When disciples are at home, they should be filial; when abroad, they should be fraternal. They should be cautious and trustworthy, love the masses extensively, and practice benevolence ($\text{rén}$, 仁). After applying these, if there is surplus energy, let them apply it to cultural studies.'"

"Filial at home, fraternal abroad" ($\text{rù zé xiào, chū zé dì}$, 入则孝，出则弟)—being filial to parents at home and respectful to elders outside. This is the practical implementation of "son acts as son" and "younger brother acts as younger brother" in the Jia Ren hexagram.

The Lun Yu, Wei Zheng continues:

"Meng Yizi asked about filial piety. The Master said: 'Do not transgress.' When Fan Chi was driving for him, the Master told him: 'Meng Sun asked me about filial piety. I replied, "Do not transgress."' Fan Chi said: 'What did you mean$26' The Master said: 'While they are living, serve them with propriety ($\text{lǐ}$, 礼); when they die, bury them with propriety; and when you sacrifice to them, do so with propriety.'"

"When Meng Wubo asked about filial piety. The Master said: 'Parents are only anxious about their children’s illness.'"

"When Zi You asked about filial piety. The Master said: 'Nowadays, by filial piety, people mean providing sustenance. Even dogs and horses can be provided for. If respect is lacking, what difference is there$27'"

"When Zi Xia asked about filial piety. The Master said: 'Maintaining a pleasant countenance is difficult. When there is work to be done, the younger ones take the toil; when there is wine and food, the elders are served first. Is this considered filial piety$28'"

When Master Kong discussed filial piety, his answers varied depending on the person, but the core essence remained the same: Filial piety is not just external action (providing sustenance, toil, serving food), but an inner attitude (respect, non-transgression, pleasant countenance). This aligns perfectly with the requirement of "possessing sincerity" ($\text{yǒu fú}$) in the Jia Ren hexagram: the foundation of family ethics lies not in formality but in genuine feeling.

Second, Regarding Rectification of Names ($\text{zhèng míng}$, 正名).

The Lun Yu, Zi Lu states:

"Zi Lu said: 'If the Lord of Wei were to entrust you with governance, what would you set about first$29' The Master said: 'It must be the rectification of names!' Zi Lu said: 'How so$30 You are being too pedantic! Why must names be rectified$31' The Master said: 'How crude you are, You! A noble person, when he does not understand something, remains reserved. If names are not correct, language will not accord with the truth of things; if language does not accord with the truth of things, affairs cannot be carried to completion; if affairs cannot be carried to completion, ritual and music will not flourish; if ritual and music do not flourish, punishments will not be appropriate; if punishments are not appropriate, the people will not know where to put their hands and feet. Therefore, when the noble person names things, they must be capable of verbal description; and when he speaks of them, they must be capable of being put into practice. The noble person has no casualness in his words.'"

"Rectification of Names"—making titles/statuses correct. In the family, "rectification of names" means ensuring that each person's status matches the responsibilities incumbent upon them—this is what the Tuan Zhuan means by "Father acts as father, son acts as son, elder brother acts as elder brother, younger brother acts as younger brother, husband acts as husband, and wife acts as wife." "If language does not accord with the truth of things" ($\text{yán bù shùn}$): if the father does not act like a father, his teachings will lack persuasiveness.

Third, Regarding Education through Music ($\text{lè jiào}$, 乐教).

The Lun Yu, Yang Huo records:

"The Master said: 'Why do you not study the Odes$32 The Odes can inspire, can be contemplated, can unite people, and can express grievances. In small matters, they teach how to serve one's father; in large matters, how to serve one's ruler. They teach the names of birds, beasts, plants, and trees.'"

The utility of studying the Odes includes learning how to act appropriately within the family ("serve one's father") and in society ("serve one's ruler"). This resonates perfectly with the logic of the Jia Ren hexagram: "When the family is regulated, the world is established"—family education (serving the father) is the foundation of social education (serving the ruler).