An Analysis of the Structure, Ethics, and Ontology of the 'Jia Ren' Hexagram in the Zhou Yi
This paper deeply investigates the philosophical implications of the 37th Hexagram, 'Jia Ren' (The Family), in the *Zhou Yi* (Book of Changes), analyzing the relationship between the 'Wind over Fire' trigrams and the Way of the Family, while interpreting the fundamental position of the 'family' within ancient social structures through the lens of early Confucian concepts of 'foundation' (ben).
Section 5: The Xiao Jing and the Jia Ren Hexagram
Although brief, the Xiao Jing (Classic of Filial Piety) offers a systematic exposition of "filial piety" that deeply resonates with the Jia Ren hexagram's principles.
The Xiao Jing, Kai Zong Ming Yi Zhang (Chapter on Establishing the Root and Understanding the Meaning) states:
"The Master was residing in Lu, with Zengzi attending him. The Master said: 'The former kings possessed the utmost virtue and the essential Dao, by which they harmonized the world; the people lived in harmony, and there were no grievances between superiors and inferiors. Do you know this$10' Zengzi moved his mat aside and said: 'I am dull-witted; how could I possibly know it$11' The Master said: 'Filial piety is the root of virtue, and the source from which instruction proceeds.'"
"Filial piety is the root of virtue, and the source from which instruction proceeds"—filial piety is the root of all virtue, and all education begins with filial piety. This aligns perfectly with the core concern of the Jia Ren hexagram: the Family Way is the root of everything, and within the Family Way, filial piety (the relationship of the son to the father) is the root of all roots.
The Xiao Jing continues:
"To not damage one’s body, hair, and skin, which were received from one’s parents, is the beginning of filial piety. To establish oneself in the Dao and practice righteousness, thereby making one's name illustrious in later generations to glorify one's parents, is the completion of filial piety. Filial piety begins with serving one's parents, is practiced in serving one's ruler in the middle stage, and culminates in establishing oneself."
"Begins with serving parents, practiced in the middle stage in serving the ruler, culminates in establishing oneself"—the three stages of filial piety: serving parents (family level), serving the ruler (social level), and perfecting oneself (personal level). This three-tiered structure perfectly matches the logic of the Jia Ren hexagram: extending from family to the world, extending kindness from relatives to all others.
The Xiao Jing, Tian Zi Zhang (Chapter on the Son of Heaven):
"One who loves his parents dares not dislike others; one who respects his parents dares not treat others contemptuously. When love and respect are fully expressed in serving one's parents, the virtue of teaching extends to the populace, transforming the four seas. This is the filial piety of the Son of Heaven."
"When love and respect are fully expressed in serving one's parents, the virtue of teaching extends to the populace"—when the love and respect for one's parents are fully realized, the virtue of teaching naturally extends to the people. Is this not the manifestation of "Wind arises from Fire"$12 The Fire (inner love and respect) burns within, and the Wind (virtue of teaching) naturally emerges without.