The foundation of the family is the relationship between husband and wife. The tie that holds the family together lies in the loyalty and perseverance of the wife. Her place is within (second line), while that of the husband is without (fifth line). It is in accord with the great laws of nature that husband and wife take their proper places. Within the family a strong authority is needed; this is represented by the parents. If the father is really a father and the son a son, if the elder brother fulfills his position, and the younger fulfills his, if the husband is really a husband and the wife a wife, then the family is in order. When the family is in order, all the social relationships of mankind will be in order. Three of the five social relationships are to be found within the family—that between father and son, which is the relation of love, that between husband and wife, which is the relation of chaste conduct, and that between elder and younger brother, which is the relation of correctness. The loving reverence of the son is then carried over to the prince in the form of faithfulness to duty; the affection and correctness of behavior existing between the two brothers are extended to a friend in the form of loyalty, and to a person of superior rank in the form of deference. The family is society in embryo; it is the native soil on which performance of moral duty is made easy through natural affection, so that within a small circle a basis of moral practice is created, and this is later widened to include human relationships in general.

Family requires the woman to hold the correct inner position and the man the correct outer position. When family relationships are proper—father as father, son as son, elder brother as elder brother, younger brother as younger brother, husband as husband, wife as wife—the family way is correct and the world is established.

Heat creates energy: this is signified by the wind stirred up by the fire and issuing forth from it. This represents influence working from within outward. The same thing is needed in the regulation of the family. Here too the influence on others must proceed from one’s own person. In order to be capable of producing such an influence, one’s words must have power, and this they can have only if they are based on something real, just as flame depends on its fuel. Words have influence only when they are pertinent and clearly related to definite circumstances. General discourses and admonitions have no effect whatsoever. Furthermore, the words must be supported by one’s entire conduct, just as the wind is made effective by its duration. Only firm and consistent conduct will make such an impression on others that they can adapt and conform to it. If words and conduct are not in accord and not consistent, they will have no effect.

Primary text: Zhouyi / I Ching, including the Judgment, Image, line texts, and related commentaries.

Translation basis: public-domain and modern study references, with AI used only as a learning aid.

Zhouyi / I Ching primary text: The received text of the Book of Changes, including the Judgment, Image, and line statements.

The I Ching or Book of Changes, Richard Wilhelm / Cary F. Baynes: Princeton University Press translation used as a major English-language reference point for names, structure, and commentary framing.

The Sacred Books of China: The Texts of Confucianism, James Legge: Classical English reference used for comparative reading of source terminology and commentarial tradition.