Shi Shaobo: The "Hehe" (Harmony and Convergence) [1] Thought in the *Book of Changes* within Fine Traditional Chinese Culture
In the academic circles of mainland China, the Yijing (Classic of Changes) and the Yizhuan (Commentaries on the Changes) are collectively referred to as the Zhouyi [1]. However, in Hong Kong, Taiwan, and international academia, both the Yijing and Yizhuan are usually simply called the Yijing. The Zhouyi is a vital Confucian classic, ranking first among the "Five Classics" [2], the "Six Classics," and the "Thirteen Classics." Its profound and extensive thought has been esteemed by thinkers, philosophers, and statesmen throughout history. It has not only shaped Chinese patterns of thinking for millennia but has also exerted a significant influence on Asian and global cultures. In particular, its concepts of the "harmonious union of Heaven and Earth" and "water and fire already conferring" [3] embody the ideas of ceaseless flux, harmony, and hehe (harmonious union), which are far-reaching and warrant in-depth study.
Regarding the character he (和), the Shuowen Jiezi [4] states: "It follows the radical for mouth (kou), with he (grain) providing the sound." The original meaning of he is the resonance of corresponding sounds or the mutual seeking of similar breaths; it denotes correspondence and harmony, which extends to mean peace and amity. Regarding the character he (合), the Shuowen Jiezi explains: "It means a closed mouth; it follows the radicals ji (assembly) and kou (mouth)." The original meaning of "closing the mouth" refers to joining or shutting, which extends to mean synergy, harmony, coordination, cooperation, aggregation, integration, and the whole. The compound term hehe (和合) appeared early in texts such as the Guoyu (Discourses of the States), Mozi, and the Shiji (Records of the Grand Historian). Hehe connotes a dialectical unity of "harmony without uniformity" [5]—the mutual opposition, interdependence, coordination, harmony, and common development between different things that possess distinctions and contradictions. Hehe is also a core value highlighted in the Zhouyi. Each of the eight trigrams [6] consists of three lines (yao) symbolizing Heaven, Earth, and Man; these three entities exist as a single body within one giant cosmic system. The eight trigrams are stacked in pairs to form the sixty-four hexagrams. These hexagrams, each with six lines, total 384 lines—comprising 192 yang lines and 192 yin lines. The correspondence and harmonious union of yin and yang, in a state of ceaseless flux, represent the grand flow of evolution, daily renewal, and the "unceasing generation of life" (shengsheng buxi) [7] within the cosmic system. Its internal motive force is the mutual opposition, interdependence, and interpenetration of yin and yang. When Heaven and Earth correspond, opposites complement each other [8], yin and yang intersect, and the myriad things are transformed and generated.
The Zhouyi highlights the harmony between humanity and nature. The Xize (Appended Phrases) of the Zhouyi states: "Heaven and Earth mingle in mist and vapor, and the myriad things undergo pure transformation; male and female commune in essence, and the myriad things are generated." Humans originate from nature, survive through interaction with nature, and return to nature. The harmony between humanity and nature is the highest realm pursued by the Zhouyi. As the Wenyan (Commentary on the Words of the Text) says: "The Great Man accords his virtue with Heaven and Earth, his brilliance with the sun and moon, his order with the four seasons, and his good and ill fortune with the ghosts and spirits." This underscores the harmonious coexistence of man and nature. The "ghosts and spirits" mentioned here do not refer to superstitious entities but to the unknown things or mysterious forces in the universe. The Zhouyi counsels humanity to cherish and care for nature during the process of transforming it, exerting human agency to transform nature only on the premise of following natural laws. This is what the Tuan (Commentary on the Decision) calls "being in accord with Heaven and responding to men." The Xize further states, "The junzi (exemplary person) acts upon seeing the subtle signs." Humans must be skilled at discerning change, perceiving the laws of transformation, and catching "golden opportunities" with foresight. One must be cautious in "change," skilled in seeking "change," and courageous in responding to "change"—acting upon subtle signs to reach a harmonious realm where the transformation of nature benefits humanity.
The Zhouyi highlights harmony between individuals. Differences in character and conflicts of interest exist between people; thus, mutual understanding, tolerance, and progressing together in harmony are crucial, as interpersonal harmony relates to social stability and development. The Tongren (Fellowship) hexagram states: "Fellowship with men in the wild: Success. It furthers one to cross the great water. The perseverance of the junzi furthers." This implies "civilization through strength, centrality and correctness in response," elucidating that as long as people seek common ground while preserving differences, staying upright and united, they can overcome all difficulties and dangers. The Xize says: "The way of establishing man is called benevolence (ren) and righteousness (yi)." This indicates that the premise of interpersonal harmony is benevolence and righteousness. If a person lacks love for others and is selfish, harmfully self-interested, or treacherous, they cannot achieve harmony with others or society. The Zhouyi also emphasizes the importance of "sincerity" (chengxin) for interpersonal harmony. For instance, the Zhongfu (Inner Truth) hexagram states for the nine in the fifth place: "He possesses sincerity as if linked; no blame." This line, being in the middle of the upper trigram (Qian), occupies a "central" position; as a yang line in an odd-numbered spot, it is "properly placed," highlighting "centrality and correctness." "Possessing sincerity" means being trustworthy; "as if linked" (luanru) symbolizes the scene of people holding hands in unity and cooperation; "no blame" means being without fault. Without trust, an individual cannot stand, an enterprise cannot succeed, and a state cannot flourish. If a person loses sincerity, even if they use every calculation, they will be isolated and eventually fall into distress. The Zhouyi explains the harmonious symbiosis between people under the premise of sincerity and centrality, and extends this harmony to the relationship between individuals and society, and state to state, where "the firm and the yielding intersect" to achieve "civilization throughout the world."
The Zhouyi highlights the harmony of 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, representing yin-yang balance. These trigrams and hexagrams deduce not only the cosmic macrocosm but also the human microcosm. Regarding self-cultivation and health, only when a person’s internal "yin and yang" are coordinated can they avoid illness and maintain health. Regarding the unity of body and mind, the Wenyan cautions: "A family that accumulates goodness will surely have superabundant joy; a family that accumulates evil will surely have superabundant misery." This emphasizes practicing virtue to avoid disaster and maintain mental tranquility. The Xize says: "If a prince is not discreet, he loses his minister; if a minister is not discreet, he loses his life; if germinal matters are not discreet, the achievement is harmed." This warns people to be cautious in word and deed to prevent "disaster coming from the mouth." However, "caution in speech" does not mean silence; the Xize also says: "Words of those with one heart are like the fragrance of orchids," showing that speech at critical moments has great effect. Likewise, "caution in action" does not mean inaction; rather, one must be skilled at dwelling in the "middle" (zhong), being "central and correct" in all things without bias, avoiding excess or deficiency, not dwelling on the past, not fearing the future, and reconciling with oneself to achieve a harmonious and joyful state of body and mind.
Although the Zhouyi emphasizes "change" and "unceasing generation," change can only lead to positive "generation," "development," and auspiciousness when it occurs under conditions of "order," "upholding the fundamentals" (shouzheng), "synergy," and "harmony." If the process of change is chaotic, disordered, or evil, it leads to decline and extinction. Thus, the Zhouyi highlights the importance of "preserving the Great Harmony" (baohe taihe). This emphasizes the core value of hehe, as the Tuan says: "The way of the Qian (Heaven) changes and transforms, so that each thing corrects its nature and destiny; thus is the Great Harmony preserved, proving beneficial and correct. He towers above the myriad things, and all the states are at peace." If the entire universe, the entire world, every country, and every person "corrects their nature and destiny" and develops through "centrality and correctness," it will manifest harmony between man and nature, man and man, man and society, state and state, and within the human self, ultimately achieving the state where "the Great Harmony is preserved and all states are at peace."
(The author is a Professor at the School of Marxism, Xidian University)
Source: Guangming Daily
February 26, 2025
Web Editor: Huihui