A Dialectical Analysis of the Tripartite Qualities of 'Dao' in the Guanzi: Intricacy, Expansion, and Solidity
This paper provides an in-depth interpretation of the opening discourse on 'Dao' in the *Guanzi: Neiye*, analyzing the connotations and dialectical unity of its tripartite qualities: 'intricacy necessitates density, expansion necessitates ease, and solidity necessitates firmness.' It further explores their significance for self-cultivation and mental governance within the context of Pre-Qin and ancient thought.
III. "When Qi and intention are achieved, the world submits." — Is This Feasible in Political Practice$51
This is a question posed from the perspective of political philosophy. If governing the world does not rely on rewards and punishments, but solely on the ruler's own "Qi and intention achieved" and "mind and intention settled," is this feasible in actual political operations$52
From the historical experience of the pre-Qin period, the answer is complex:
Positive Examples: Duke Huan of Qi, assisted by Guan Zhong, achieved hegemony over the world. A key factor was Duke Huan's "trust in Guan Zhong as he would trust his parents"—this absolute trust itself is a manifestation of "good Qi approaching a person." Guan Zhong's governance methods did not rely solely on rewards and punishments but also on reorganizing social order, developing the economy, and respecting popular opinion—all of which required the ruler to possess the inner qualities of "Qi and intention achieved" and "mind and intention settled."
Negative Examples: Even sages like Confucius did not fully realize the ideal of "Qi and intention achieved, the world submits" in political practice. Confucius traveled among the feudal states for fourteen years but was not appointed to high office by any of them. Does this indicate that "Qi and intention achieved" is insufficient to govern the world$53
Two interpretations are possible:
- Confucius's "Qi and intention" were already very high, but the times were unfavorable—the Warring States period was chaotic; feudal lords were only concerned with military strength and profit, having no time for morality. Even if a ruler possessed profound inner cultivation, if the external environment was unfavorable, it would be difficult to implement.
- "When Qi and intention are achieved, the world submits" describes an ideal state—when the ruler's Qi and intention cultivation truly reaches its acme, their influence becomes irresistible. Confucius, though great, perhaps had not yet reached this "acme."
Regardless of the interpretation, it suggests that Neiye's political ideal sets a very high standard, requiring the cooperation of various conditions in practical operation.