The Seba library treats Hedge in 9 passages, across 7 authors (including Richard Wilhelm, Cary F. Baynes, Wilhelm, Richard, Rudolf Ritsema, Stephen Karcher).
A goat butts against a hedge And gets its horns entangled. Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge.
Wilhelm establishes the hedge as the archetypal image of natural limit against which undisciplined force entangles and defeats itself, while the superior person recognizes this boundary in advance and withdraws.
, The I Ching or Book of Changes, 1950thesis
A goat butts against a hedge And gets its horns entangled. Making a boast of power leads to entanglements, just as a goat entangles its horns when it butts against a hedge. Whereas an inferior man revels in power when he comes into possession of it, the superior man never makes this mistake.
Parallel translation reinforcing that the hedge functions as the limit-principle distinguishing wise self-restraint from the inferior person’s blind expenditure of force.
, The I Ching or Book of Changes, 1950thesis
The hedge opens; there is no entanglement. Power depends upon the axle of a big cart. If a man goes on quietly and perseveringly working at the removal of resistances, success comes in the end.
The hedge’s opening in the fourth line transforms the symbol from obstacle to passage, teaching that patient, non-forceful effort dissolves resistance where direct assault only entangles.
, The I Ching or Book of Changes, 1950thesis
The hedge opens; there is no entanglement. Power depends upon the axle of a big cart. If a man goes on quietly and perseveringly working at the removal of resistances, success comes in the end.
Confirms the hedge’s dual character: first as the entangling boundary that punishes force, then as the passable threshold that rewards perseverance and inner equilibrium.
, The I Ching or Book of Changes, 1950supporting
The he goat butts a hedge. Ruining his horns.
Ritsema and Karcher’s ideogrammic rendering preserves the brute phenomenological core of the symbol: the hedge as that which literally ruins the force directed against it.
, I Ching: The Classic Chinese Oracle of Change, 1994supporting
around the castle a hedge of thorns began to grow, which became taller every year, and finally shut off the whole estate. It grew up taller than the castle, so that nothing more was seen.
Campbell presents the hedge of thorns as a mythological enclosure of arrested consciousness, the world frozen at the threshold of transformation and sealed off from ordinary perception by the unconscious itself.
, The Hero With a Thousand Faces, 2015thesis
There’s a hedge on the left here that turns into a house. There’s a tree behind it. I run in and upstairs and there’s a witch in the cupboard.
In Winnicott’s clinical context, the hedge appears as a threshold figure in the patient’s dream, a liminal boundary that morphs into the containing structure of the maternal uncanny.
, Playing and Reality, 1971supporting
Betrayal occurs when people break promises, hedge on vows of help, protection, speaking for, standing with, withdrawing from acts of courage and acting preoccupied.
Estés deploys ‘hedge’ in its verbal sense of qualified withdrawal from commitment, framing it as a form of betrayal within the matrilineal bonds of feminine solidarity.
, Women Who Run With the Wolves Myths and Stories of the Wild, 2017aside
Figures 1, 2, 3, 4, 5 and 6 display funnel plots of the individual studies with confidence intervals and the overall Hedge’s g for each of the six meta-analyses.
Uses ‘Hedge’s g’ as a statistical effect-size measure in empirical research on wilderness therapy outcomes, representing a purely technical homonym unrelated to the symbolic register dominant elsewhere in the corpus.
, A Meta-analysis of Wilderness Therapy Outcomes for Private Pay Clients, 2016aside