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

Section 3: Master Xunzi's "Ritual and Righteousness" and the Family Way

Master Xunzi's thought centers on "Ritual" ($\text{lǐ}$, 礼), and his discussions on family ethics approach them more from the perspective of "ritual institutions."

Xunzi, Da Lüe states:

"Ritual is what rectifies the person. ... The teacher is what rectifies ritual. Without ritual, how can one rectify the person$1 Without a teacher, how can one know what ritual is appropriate$2"

"Ritual is what rectifies the person"—the function of ritual is to make one's conduct upright. In the family, "ritual" refers to the various rules, ceremonies, and rites within the family—from daily sustenance to major life cycle ceremonies (marriage, mourning, sacrifice)—each has its specific "ritual." The function of these rituals is to ensure that every family member corrects their own person and settles into their appropriate position and role. This is entirely consistent with the Tuan Zhuan's requirement: "Father acts as father, son acts as son..."

Xunzi further emphasizes the concept of "Distinction" ($\text{fēn}$, 分) in Xunzi, Wang Zhi:

"How can humans form groups$3 The answer is: Distinction. How can distinction function$4 The answer is: Righteousness ($\text{yì}$). Therefore, when righteousness differentiates distinctions, harmony ensues; when there is harmony, there is unity; when there is unity, there is great strength; when there is great strength, one overcomes things."

"How can humans form groups$5 The answer is: Distinction." Without distinction, there is no cooperation; without cooperation, there is no collective strength. In the family, "distinction" is the basis of order—the division of labor between husband and wife, the hierarchy between elder and younger, the gradation of intimacy—with "distinction," harmony is achieved.

Xunzi states (in Xunzi, Xing E):

"The nature of man is bad; his goodness is acquired effort. ... Now, the nature of man includes an inclination toward profit; if men follow this, contention and usurpation arise, and yielding and refusal to yield disappear. If they have envy and hatred, and follow this, cruelty and villainy arise, and loyalty and trustworthiness disappear. If they have the desires of the ears and eyes, and follow this, licentiousness and disorder arise, and ritual, righteousness, culture, and pattern disappear. Thus, if men follow their nature and follow their feelings, they will inevitably resort to contention and usurpation, violate distinction and disorder principles, and end in violence. Therefore, there must be the transformation of teacher and standard, and the Way of ritual and righteousness, before men can resort to yielding and refusal to yield, accord with pattern and order, and achieve governance."

Xunzi believed that human nature contains evil tendencies (desire for profit, envy, hatred, lust for sensory pleasures), and if left unchecked, this leads to contention, cruelty, and licentiousness. Therefore, there must be the "transformation of teacher and standard, and the Way of ritual and righteousness" to correct them.

This aligns perfectly with the spirit of the Jia Ren Line 9 in the Third: If one allows the natural inclinations of family members to run wild without discipline ("laughter merrily"), it leads to bad results ("eventual embarrassment"); only through strict education and rules ("harsh sounds") can the undesirable tendencies in human nature be corrected, ultimately leading to an "auspicious" result.