Shi Shaobo: The "Hehe" (Harmony and Convergence) Thought of the "I Ching" in Fine Traditional Chinese Culture
In mainland Chinese academic circles, the Book of Changes (《易经》, Yijing) and many of its commentaries (《易传》, Yizhuan) are generally referred to collectively as the Zhouyi [1]. However, in academic communities in Hong Kong, Taiwan, and abroad, both the Yijing and Yizhuan are usually referred simply as the Yijing. The Zhouyi is a key Confucian classic, and stands as the foremost of the "Five Classics" [2], as well as the head of the "Six Classics" and "Thirteen Classics." Its profound thought has been valued by thinkers, philosophers, and politicians throughout successive dynasties. It has not only influenced Chinese thinking for millennia but has also exerted a significant impact on Asian and global cultures. In particular, its concepts of the "harmony of heaven and earth" (tiandi hehe) and the "hexagram of completion" (shuihuo jiji, literally "water and fire crossing") embody ideas of ceaseless flux, harmony, and "harmony-in-convergence" (hehe). These concepts are of far-reaching and broad influence and warrant in-depth study.
Regarding the character he (和), the Shuowen Jiezi [3] states: "Derived from 'mouth' (kou), with 'grain' (he) as the phonetic component." The original meaning of he is the resonance of voices, the seeking of like-minded spirits, correspondence, and harmony; it is extended to mean peace, concord, and the like. Regarding the character he (合), the Shuowen Jiezi explains: "To join the mouth; derived from 'gather' (ji) and 'mouth' (kou)." Its original meaning is to close the mouth or shut together, which is extended to suggest coordination, harmony, cooperation, collaboration, gathering, integration, and the whole. The compound term hehe (和合) appeared long ago in such classics as the Guoyu [4], Mozi, and the Records of the Grand Historian. Hehehe contains the dialectical unity of "harmony without uniformity" (he er butong) [5]—the mutual opposition, interdependence, coordination, harmony, and common development between different things that possess disparities and contradictions. Hehe is also the core value highlighted in the Zhouyi. Each of the eight trigrams contains three lines (yao), symbolizing Heaven, Earth, and Man; these three entities exist as a single body within one macro-cosmic system. The eight trigrams are stacked in pairs to form the sixty-four hexagrams. These sixty-four hexagrams contain six lines each, totaling 384 lines, including 192 yang lines and 192 yin lines. The correspondence and convergence of yin and yang, in a state of ceaseless flux, represent the great transformative flow, the daily renewal of change, and the endless cycle of life within the entire 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, and yin and yang intermingle, all things are transformed and generated.
The Zhouyi highlights the harmony between humanity and nature. The "Great Commentary" (Xici) of the Zhouyi states: "The interaction of heaven and earth produces the transformative essence of all things; the union of male and female produces the generation of all things." Humans originate from nature, survive through interaction with nature, and eventually return to nature. The harmony between humanity and nature is the highest realm pursued by the Zhouyi. As the "Commentary on the Words" (Wenyan) states: "The Great Man accords his virtue with heaven and earth, his clarity with the sun and moon, his order with the four seasons, and his fortune or misfortune with the ghosts and spirits." This highlights the harmonious coexistence of man and nature. The term "ghosts and spirits" (guishen) in the phrase "fortune or misfortune with the ghosts and spirits" does not refer to the ghosts and spirits of superstition, but rather to the unknown things or mysterious forces in the universe. The Zhouyi admonishes humanity to cherish and care for nature in the process of transforming it, and to exercise human agency to transform nature only on the premise of following natural laws. As the "Commentary on the Decision" (Tuan) says: "Accord with heaven and respond to humanity." The "Great Commentary" says: "The junzi [noble person] acts after perceiving the first signs of change." Humans must be adept at understanding change, observing the laws of transformation, and taking a long-term view to seize "good opportunities." One must be cautious in using "change," skillful in seeking "change," and courageous in responding to "change," "acting after perceiving the first signs" to reach a harmonious realm where the transformation of nature benefits humanity.
The Zhouyi highlights the harmony between persons. Differences in character and conflicts of interest exist between people; thus, mutual understanding, tolerance, harmonious coexistence, and common progress are crucial, as interpersonal harmony relates to social stability and development. The Tongren hexagram (Fellowship) states: "Fellowship with others in the wilderness: success. It is advantageous to cross great rivers; it is advantageous for the junzi to persevere." This implies "civilization through strength, staying centered and upright to respond," clarifying that as long as people seek common ground while reserving differences and remain united in upholding the fundamentals, they can overcome all difficulties and obstacles. The "Great Commentary" states: "The Way of establishing humanity is called benevolence (ren) and righteousness (yi)." [6] This indicates that "benevolence" and "righteousness" are the prerequisites for interpersonal harmony. If a person lacks a heart of love for others and is selfish, benefits themselves at the expense of others, or betrays trust and justice, they cannot achieve harmonious coexistence with others or society. The Zhouyi also emphasizes the importance of "integrity" (chengxin) for interpersonal harmony. For example, the Zhongfu hexagram (Inner Trust) says: "Nine in the fifth place: possessing trust that binds like a cord; no blame." The "Nine in the fifth place" line is in the middle of the upper Qian trigram, occupying the "center"; it is a yang line in its proper position, highlighting being "centered and upright" (zhongzheng). "Possessing trust" means having credit and stressing integrity; "like a cord" symbolizes the scene of people holding hands in unity and cooperation, linked together; "no blame" means being without fault or error. A person cannot stand without trust, an enterprise cannot succeed without trust, and a country cannot prosper without trust. If a person loses integrity, even if they exhaust every scheme, they will be isolated and helpless, eventually falling into hardship. The Zhouyi explains the harmonious symbiosis of people under the premise of integrity and being centered/upright, and extends this harmony to the "interweaving of the firm and the yielding" between individuals and society, and between nations, thereby realizing "civilization throughout the world."
The Zhouyi highlights the harmony of the self. Whether in the eight trigrams or the sixty-four hexagrams, the total number of yin lines equals the total number of yang lines, representing an equilibrium of yin and yang. These trigrams and hexagrams deduce not only the macro-cosmos of nature but also the micro-cosmos of the human self. In terms of self-cultivation and health, only when a person’s internal yin and yang are coordinated will they avoid illness and maintain physical health. Regarding the union of body and mind, the "Commentary on the Words" warns: "A family that accumulates good deeds will surely have surplus celebrations; a family that accumulates evil deeds will surely have surplus calamities." It emphasizes that people should perform good deeds and accumulate virtue to avoid disaster and maintain peace of mind. The "Great Commentary" says: "If a ruler is not discreet, he loses his minister; if a minister is not discreet, he loses his life; if a germinal matter is not discreet, its completion is harmed." This warns people to be cautious in word and deed to prevent trouble from coming out of the mouth. However, "cautious speech" is not "silence." The "Great Commentary" also says: "Words from hearts in union are as fragrant as orchids," showing that speech at critical moments has great utility. "Cautious action" is also not inaction, but rather being adept at staying in the "center." In doing anything, one must be "centered and upright," neither biased nor leaning, avoiding excess or deficiency. One should not be entangled in the past nor fearful of the future, but reconcile with oneself to achieve a harmonious and joyful body and mind.
Although the Zhouyi emphasizes "change" and "generation" (shengsheng), change can only lead to positive "generation," "development," and auspiciousness under conditions of "order," "upholding the fundamentals," "synergy," and "harmony." If the process of change is chaotic, disordered, or evil, it leads to decline and extinction. Therefore, the Zhouyi highlights the importance of "preserving the Great Harmony" (baohe taihe). This emphasizes the core value of "harmony-in-convergence" (hehe), just as the "Commentary on the Decision" says: "The Way of Qian changes and transforms, so that each thing accords with its correct nature and destiny; thus is the Great Harmony preserved, benefiting perseverance. This stands out above all things, and the myriad states are all at peace." When the entire universe, the entire world, every nation, and every person "accords with their correct nature and destiny" and develops through centered transformation, it will manifest harmony between man and nature, between individuals, between the individual and society, between nations, and within the individual's own body and mind. This achieves the state where "the Great Harmony is preserved and the myriad states are all at peace."
Source: China Social Sciences Gazette, February 26, 2025. Web Editor: Jing Mu.