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

Section 3: Zhuangzi's Discussion of "Innate Disposition" and Family Matters

Zhuangzi’s philosophy is often seen as the pursuit of transcendent, carefree wandering, seemingly far removed from the worldly topic of "family." However, if we read Zhuangzi carefully, we find profound insights into human relationships, especially parent-child bonds.

Zhuangzi, Jen Jian Shi states:

"Under Heaven there are two great prohibitions: one is destiny ($\text{mìng}$, 命); the other is righteousness ($\text{yì}$, 义). A son’s love for his parents is destiny; it cannot be dissolved in the heart. A minister’s service to his ruler is righteousness; there is no place where one is not a ruler, there is nowhere under Heaven and Earth to escape this. This is called the great prohibition. Therefore, one who serves his parents does not choose the place where he settles, which is the ultimate of filial piety; one who serves his ruler does not choose the task to which he applies himself, which is the height of loyalty."

"A son’s love for his parents is destiny; it cannot be dissolved in the heart"—the love of a son for his parents is ordained by Heaven’s decree, inherently impossible to erase from the heart. This statement is crucial. Zhuangzi—a thinker usually associated with transcending worldly attachments—explicitly acknowledges here that the love between parent and child is Heaven’s decree, the most fundamental, inalienable emotion of a person.

Why does Zhuangzi place such emphasis on parental love$13 Because, in his view, a person can transcend many things—fame, wealth, right and wrong, honor and disgrace—but not the blood connection of parent-child affection. This emotion is not learned later in life but is "destiny"—innate, essential, and unchosen.

This aligns perfectly with the fundamental spirit of the Jia Ren hexagram: the relationship between family members is not contractual (it can be signed and broken) but fated (it cannot be dissolved from the heart). Because of this, the "family" holds an irreplaceable, fundamental status in a person’s life.

"One who serves his parents does not choose the place where he settles, which is the ultimate of filial piety"—one who serves his parents can remain content regardless of the environment, which is the utmost of filial piety. This resonates with Line 6 in the Second, "No need to pursue, managing the household provision, firmness brings good fortune"—not chasing external things, abiding in one's position, fulfilling domestic duties with a peaceful attitude.

The story of "Butcher Ding Cutting Up an Ox" in Zhuangzi, Yang Sheng Zhu, although seemingly unrelated to family matters, contains a core principle—"following the natural grain" ($\text{yī yú tiān lǐ}$, 依乎天理) and "following what is inherent" ($\text{yīn qí gù rán}$, 因其固然)—which also applies to family management: The family should not be forcibly molded by human will, but should naturally follow the "heavenly principles" inherent in familial relationships. This is the deeper meaning of "Wind arises from Fire": The wind (education) is not blown in from the outside but naturally arises from the Fire (inner inherent principle).