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

Section 2: "Non-Action Governance" and the Natural Order of the Family

Laozi's idea of "governance through non-action" ($\text{wú wéi ér zhì}$, 无为而治) offers a unique revelation for family management.

The Daodejing, Chapter 17, states:

"The best ruler is one whose existence is scarcely known. Next is one whom the people love and praise. Next is one whom the people fear. Next is one whom the people despise... When the greatest virtue is not recognized, it is virtue. When the greatest benevolence is practiced, yet without attainment, it is benevolence. When the greatest righteousness is practiced, yet without result, it is righteousness. When the greatest propriety is performed, yet no one responds, one rolls up the sleeves and imposes order."

"The best ruler is one whose existence is scarcely known" ($\text{tài shàng, bù zhī yǒu zhī}$, 太上，不知有之)—the best governor is one whose existence is barely known to the people. This principle applies to the family: The best parent is one whose governance is almost imperceptible to the family members. Rules are internalized as habits, education is integrated into daily life, and the parent does not need to constantly exert deliberate control; the family naturally operates in order.

This aligns perfectly with the image of the Jia Ren hexagram, "Wind arises from Fire": the best education is natural, like wind arising from fire—it is not artificially imposed but naturally emanates from inner brightness.

"When the greatest virtue is not recognized, it is virtue." If the parents' words are unreliable or their actions inconsistent, family members will not trust them. This aligns with the spirit of Upper 9, "Possessing sincerity, yet appearing stern"—authority must be built on "sincerity" ($\text{fú}$).

The Daodejing, Chapter 37, further states:

"The Dao is always non-acting, yet there is nothing left undone. If rulers and kings can hold to it, the myriad things will transform themselves. When transformation begins and desires arise, I shall subdue them with the Uncarved Block ($\text{pǔ}$, 朴). Having no Uncarved Block, they will have no desires. Without desire and with stillness, the world will settle itself."

"The myriad things will transform themselves"—if the head of the house holds to the root of the Family Way (correctness, sincerity, respect, kindness), the family will "transform itself" and "settle itself"—without constant monitoring or control, the family will naturally achieve harmony and order.

This seems to contradict the sternness ($\text{hè hè}$) of Line 9 in the Third of Jia Ren. However, they are not contradictory. "Non-action" does not mean inactivity; it means not doing superfluous things, not doing things that violate natural laws. Establishing rules at the beginning (Initial 9, "Guarding the family") and maintaining correctness daily (Line 6 in the Second, "Managing the household provision") are necessary acts of "action." Once rules are internalized and habits formed, one can enter the state of "governance through non-action." The "harshness" of Line 9 in the Third is a necessary correction when rules are not yet established or have become lax—it is not the normal state. The normal state should be "The best ruler is one whose existence is scarcely known"—family members live naturally within harmonious order, perhaps not even sensing the rules.