The "Harmony and Cohesion" Thought of the Zhouyi in Fine Traditional Chinese Culture

In mainland Chinese academia, the Yijing[1]1 The Yijing (Classic of Changes) is the ancient divination text consisting of 64 hexagrams; the Yizhuan (Commentaries on the Changes) are later Confucian commentaries; together they form the Zhouyi (often called the Book of Changes in English). and its commentaries (Yizhuan) are collectively referred to as the Zhouyi, while in Hong Kong, Taiwan, and overseas academia, both are usually called the Yijing. The Zhouyi is an important Confucian classic, the first among the "Five Classics"[2]2 The Five Classics, Six Classics, and Thirteen Classics are canonical collections of Confucian texts. The Zhouyi is always ranked first among them., and also the first among the "Six Classics" and "Thirteen Classics". Its broad and profound thought has been valued by thinkers, philosophers, and politicians throughout the ages. It has not only influenced Chinese thinking for several thousand years but also exerted great influence on Asian and world culture. In particular, its ideas of heaven-earth harmony and water-fire completion[3]3 'Heaven-earth harmony and water-fire completion' refers to two hexagrams: Tai (Peace, Heaven over Earth, symbolizing harmony) and Jiji (Completion, Water over Fire, symbolizing balance and success)., which imply constant change, harmony, and cohesion, have a far-reaching and extensive influence worthy of in-depth study.

我国大陆的学术界一般把《易经》《易传》统称为《周易》，而我国港台地区以及国外学术界则通常把《易经》《易传》都称为《易经》。《周易》是重要的儒家经典，是“五经”之首，也是“六经”“十三经”之首，其思想博大精深为历代思想家、哲学家、政治家所重视，不仅影响中国人的思维几千年，而且对亚洲及世界文化产生也产生很大影响。尤其是其中的天地和合、水火既济思想，蕴含了变动不居、和谐、和合思想，更是影响深远而广泛，值得深入研究。

Regarding the character "he"[4]4 Here "he" (和) means harmony; the character consists of the radical "mouth" and the phonetic "he"., the Shuowen Jiezi[5]5 Shuowen Jiezi is the earliest Chinese dictionary, compiled by Xu Shen in the 2nd century CE. says: "From the radical 'mouth'; the phonetic is 'he'." The original meaning of "he" is "responding in harmony, attracting like qi, corresponding, harmony", and it extends to peace, harmony, etc. Regarding the character "he"[6]6 Here "he" (合) means joining or combining; the character is composed of the radicals "ji" (gathering) and "mouth"., the Shuowen Jiezi explains: "'He' means 'closing the mouth', from the radicals 'ji' and 'mouth'." The original meaning of "he" is "to bring together, to close", and it extends to cooperation, harmony, coordination, unity, joining, totality, etc. The term "heyue"[7]7 The compound "heyue" (和合) means harmony and cohesion; it appears in several pre-Qin texts. (harmony and cohesion) appears early in texts such as the Guoyu·Zhengyu[8]8 Guoyu·Zhengyu (Discourses of the States: Discourses of Zheng) is a historical text from the Warring States period., the Mozi·Shangtong Zhong[9]9 Mozi·Shangtong Zhong is a chapter of the Mozi, a philosophical work associated with the Mohist school., and the Shiji·Xunli Liezhuan[10]10 Shiji·Xunli Liezhuan is a chapter in Sima Qian's Records of the Grand Historian, containing biographies of virtuous officials.. It implies the contradictory unity of different things that have differences and contradictions, mutually opposing, mutually dependent, mutually coordinating, mutually harmonious, co-evolving, and "harmonious but different". "Heyue" is also the core value highlighted by the Zhouyi. Each of the eight trigrams[11]11 The eight trigrams (bagua) are the basic symbols of the Zhouyi: each consists of three lines (solid or broken), representing fundamental forces of nature. has three lines, symbolizing heaven, earth, and the human; these three are unified in the great universal system. The eight trigrams are paired in twos to form the sixty-four hexagrams[12]12 The sixty-four hexagrams (liushisi gua) are formed by pairing two trigrams; each hexagram has six lines.. The sixty-four hexagrams each have six lines, totaling 384 lines, of which 192 are yang lines and 192 are yin lines. The mutual response of yin and yang, the harmony and cohesion of yin and yang, and constant change represent the great transformation in the entire cosmic system, daily renewal, and endless generation. The internal driving force is the mutual opposition, mutual dependence, and mutual penetration of yin and yang. Heaven and earth respond to each other, opposites complement each other, yin and yang copulate, and the myriad things are generated.

关于“和”字，《说文解字》曰：“从口，禾声。”“和”本义为同声相应、同气相求、相应、和谐，引申为和平、和睦等。关于“合”字，《说文解字》解释：“（合），合口也，从亼，从口”，“合口”本义是合拢、闭合之意，引申为协同、和谐、配合、合作、聚合、结合、全体等义。“和合”一词，早就出现于《国语·郑语》《墨子·尚同中》《史记·循吏列传》等典籍，“和合”蕴含有差别、有矛盾的不同事物之间相互对立、相互依存、相互协调、相互和谐、共进发展、“和而不同”的矛盾统一。“和合”也是《周易》凸显的核心价值观，八卦中每卦三爻，象征天、地、人，三者一体共处于一个宇宙大系统之中，八卦两两相叠形成六十四卦。六十四卦，每卦六爻，共三百八十四爻，其中一百九十二个阳爻、一百九十二个阴爻，阴阳相应、阴阳和合、变动不居，表征整个宇宙系统中大化流行、变化日新、生生不息，其内动力是阴阳相互对立、相互依存、相互贯通。天地相应，相反相成、阴阳交合，万物化生。

The Zhouyi highlights harmony between humans and nature. The Xici[13]13 Xici (Appended Judgments) is one of the Ten Wings (shiyi), a group of Confucian commentaries on the Zhouyi. of the Zhouyi says: "Heaven and earth intermingle, and the myriad things are transformed and purified; male and female copulate, and the myriad things are generated." Humans originate from nature, interact with nature to survive, and ultimately return to nature. The harmony between humans and nature is the highest realm pursued by the Zhouyi, as the Wenyan[14]14 Wenyan (Commentary on the Words of the Text) is another of the Ten Wings, focusing on the first two hexagrams. says: "The great person is one who unites his virtue with heaven and earth, unites his brightness with the sun and moon, unites his order with the four seasons, and unites his fortunes with ghosts and spirits."[15]15 'Ghosts and spirits' (gui shen) here refer to the spirits of the deceased and nature spirits, but in this context they denote unknown or mysterious forces in the universe. This highlights the harmony and coexistence between humans and nature. The "ghosts and spirits" in "unites his fortunes with ghosts and spirits" do not refer to the superstitious "ghosts and spirits" but to unknown things or mysterious forces in the universe. The Zhouyi admonishes humans to love and care for nature in the process of transforming nature, to exert human initiative to transform nature under the premise of following natural laws. As the Tuanzhuan[16]16 Tuanzhuan (Commentary on the Judgment) is a commentary on the hexagram judgments, also part of the Ten Wings. of the Zhouyi says: "Comply with heaven and respond to humans." The Xici says: "The gentleman sees the incipient moment and acts." Humans should be adept at understanding changes, perceive the laws of change, foresee and seize "good opportunities", use "change" cautiously, seek "change" well, dare to respond to "change", "see the incipient and act", so as to achieve a harmonious realm where nature is transformed for the benefit of humanity.

《周易》凸显了人与自然之间的和谐。《周易·系辞》曰：“天地氤氲，万物化醇；男女构精，万物化生。”人来源于自然、交互于自然而生存、再回归自然。人与自然的和谐是《周易》追求的最高境界，正如《周易·文言》所云：“夫大人者，与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶。”凸显了人与自然和合共存，其中的“与鬼神合其吉凶”的“鬼神”并非迷信所指的“鬼神”，而是指宇宙中的未知事物或神秘力量。《周易》告诫人类在改造自然的过程中，爱护自然、关爱自然，在遵循自然规律的前提下发挥人的能动性改造自然，正如《周易·彖》所云：“顺乎天而应乎人。”《周易·系辞》曰“君子见几而作”，人要善于明变，洞察变化之规律，高瞻远瞩抓住“良机”，慎用“变”、善求“变”、敢应“变”，“见几而作”，达至改造自然而惠于人类的和谐境界。

The Zhouyi highlights harmony between people. There are personality differences and conflicts of interest between people. It is crucial for people to understand each other, tolerate each other, live in harmony, and progress together, because the harmony between people concerns the stability and development of society. The Tongren[17]17 Tongren (hexagram 13) is the Fellowship hexagram; 'in the wild' means open-minded, without prejudice. hexagram of the Zhouyi says: "Gathering people in the open field, success. It is favorable to cross great rivers. It is beneficial for the gentleman to be steadfast." This implies "civilized and strong, centered and correct in response," clarifying that as long as people put aside differences and seek common ground, uphold integrity and unity, they can overcome all difficulties and obstacles. The Xici of the Zhouyi says: "The way to establish humans lies in benevolence (ren) and righteousness (yi)." This indicates that the prerequisite for harmony between people is "benevolence" and "righteousness." If a person lacks love for others, is selfish, harms others for self-interest, and betrays trust, they cannot achieve harmonious coexistence with others or with society. The Zhouyi also emphasizes the importance of "sincerity" for harmonious coexistence between people. For example, the Zhongfu[18]18 Zhongfu (hexagram 61) is the Inner Sincerity hexagram; the fifth line (yang) symbolizes the ruler's sincerity that binds people together. hexagram of the Zhouyi says: "Nine in the fifth place: Having sincerity linked together, no blame." The fifth line of Zhongfu is the middle line of the upper trigram Qian, i.e., in the "center"; the fifth line is a yang line in the correct position, highlighting "center and correct." "Youfu" means having trust, being trustworthy; "luanru" symbolizes the scene of people uniting and cooperating hand in hand, linking together; "wujiu" means no fault, no error. A person cannot stand without trust; an enterprise cannot succeed without trust; a country cannot prosper without trust. If a person loses trust, even if he schemes exhaustively, he will be isolated and helpless, ultimately falling into difficulty. The Zhouyi explains the harmonious coexistence of people under the premise of sincerity and centeredness, and extends this harmony to the relationships between people and society, and between states: "the interweaving of strength and gentleness, civilization with restraint," thereby realizing "civilization under heaven."

《周易》凸显了人与人之间的和谐。人与人之间存在性格差异、利益冲突，人与人相互理解、相互包容、和谐相处共同进步至关重要，因为人与人之间的和谐，关系到社会的安定及发展。《周易·同人卦》曰：“同人于野，亨。利涉大川，利君子贞。”其意蕴含了“文明以健，中正而应”，阐明了人与人之间只要存异求同、守正团结，就能够战胜一切困难险阻。《周易·系辞》曰：“立人之道，曰仁曰义。”表明了人与人之间的和谐，其前提就是“仁”“义”。如果一个人没有爱人之心而自私自利、损人利己、背信弃义，就无法达到人与人的和谐共处，也无法达到与社会的和谐相处。《周易》还强调了“诚信”对于人与人之间和谐共处的重要性，例如《周易·中孚卦》曰：“九五：有孚挛如，无咎。”中孚的九五爻，处于上卦乾的中间一爻即处“中”，九五爻是阳爻“当位”，凸显“中正”。“有孚”即有信用、讲诚信；“挛如”象征人与人之间团结合作手牵手、相互牵连在一起的景象；“无咎”即无过错、无过失。一个人无信不立，一个企业无信不成，一个国家无信不兴，人如果失去诚信，即使机关算尽，也会孤立无助，终究陷入困境。《周易》阐释了诚信、中正前提下人与人之间的和谐共生，又把这种和谐扩展到人与社会、国家与国家之间“刚柔交错”“文明以止”，从而实现“天下文明”。

The Zhouyi highlights inner harmony within the self. In both the eight trigrams and the sixty-four hexagrams, the total number of yin lines equals the total number of yang lines, achieving yin-yang balance. The trigrams and hexagrams not only interpret the great universe but also the small universe of the human self. From the perspective of self-nourishment, only when a person's internal "yin and yang" are coordinated can one avoid illness and maintain health; from the perspective of mind and body, the Wenyan says: "A family that accumulates good deeds will have abundant blessings; a family that accumulates evil will have abundant calamities." This emphasizes that people should do good deeds and accumulate virtue, avoid disasters, and maintain peace of mind. The Xici says: "If the ruler is not secret, he loses his ministers; if the minister is not secret, he loses his life; if important matters are not secret, they harm completion." Here it warns people to be cautious in speech and action, preventing calamity from the mouth. However, "cautious speech" does not mean "not speaking." The Xici also says: "Words that share the same mind are fragrant like orchids." This indicates that "speaking" at critical moments has great effect. "Cautious action" does not mean inaction, but that people should be good at dwelling in the "center," doing everything in a "centered and correct" manner without deviation, avoiding excess or inadequacy, not entangled in the past, not fearing the future, and reconciling with oneself, thereby achieving harmony and joy of body and mind.

《周易》凸显了自我之和谐。《周易》无论是八卦，还是六十四卦，阴爻的总数量与阳爻的总数量相等，阴阳平衡。八卦、六十四卦不仅演绎自然大宇宙，还演绎人自我小宇宙。从人的自我养生方面讲，人只有自我“阴阳”协调，才不容易得病、保持身体健康；从人的身心方面，《周易·文言》告诫：“积善之家必有余庆，积恶之家必有余殃。”强调人们要行善积德、避免灾祸，保持心灵安宁。《周易·系辞》曰：“君不密则失臣，臣不密则失身，几事不密则害成。”这里告诫人们慎言慎行，防止祸从口出。然而，“慎言”不是“不言”，《周易·系辞》还曰：“同心之言，其臭如兰。”这里说明关键时刻的“言”有很大的作用；“慎行”也不是不行动，而是人要善于处“中”，做任何事都要“中正”而不偏不倚、避免有过或不及，不纠缠过去，不惧怕未来，与自己和解，从而达到身心和谐愉悦。

Although the Zhouyi emphasizes "change" and "generation," only when change occurs under conditions of "order," "uprightness," "coordination," and "harmony" can it positively "generate," "develop," and bring auspiciousness. If the process of change is chaotic, disorderly, and evil, it will lead to decline and destruction. Therefore, the Zhouyi highlights the importance of "preserving the great harmony"[19]19 'Preserving the great harmony' (baohe taihe) is a key concept in the Zhouyi; it means maintaining a state of perfect harmony through proper alignment of each entity's nature and destiny., i.e., emphasizing the core value of "harmony and cohesion." As the Tuanzhuan says: "The way of Qian (Heaven) changes; each thing rectifies its nature and destiny. Preserving the great harmony ensures beneficial steadfastness. The first emerges from the myriad things, and all states enjoy peace." The entire universe, the whole world, each country, and each person, by "rectifying their nature and destiny" and developing in a centered and correct way, will manifest harmony between humans and nature, harmony between people, harmony between people and society, harmony between states, and harmony within the self. This will achieve "preserving the great harmony, and all states enjoy peace."

《周易》虽然强调“变化”“生生”，但是“变化”在“有序”“守正”“协同”“和谐”的情形下，才能正向地“生生”“发展”、呈祥。如果变动过程中杂乱、无序、邪恶，就会走向衰落、灭亡。故而《周易》凸显了“保合太和”的重要性，即强调“和合”核心价值观，就如《周易·彖》曰：“乾道变化， 各正性命，保合太和，乃利贞。首出庶物，万国咸宁。”整个宇宙、整个世界，每个国家、每个人“各正性命”、中正发展变化，就会彰显人与自然之间和谐、人与人之间和谐、人与社会之间和谐、国家与国家之间和谐、人自我身心和谐，就会达至“保合太和”“万国咸宁”。

(The author is a professor at the School of Marxism, Xidian University.)

（作者系西安电子科技大学马克思主义学院教授）

(Online editor: Huihui)

网络编辑：慧慧