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.
I. The Insufficiency of Rewards and Punishments
"Rewards are insufficient to encourage good; punishments are insufficient to chastise transgressions"—these two statements are fundamental critiques of the Legalist approach to governance.
Legalism advocates using rewards and punishments as the foundation of governing a state. Han Feizi, The Two Handles (二柄), states: "The tools by which a sagacious ruler controls his ministers are only the two handles. The two handles are punishment and virtue. What are punishment and virtue$42 They are: killing is called punishment, and rewarding is called virtue." Punishment and reward are the two levers by which a ruler controls subordinates.
However, Neiye points out: rewards are insufficient to encourage good, and punishments are insufficient to chastise transgressions. Why$43
Because rewards and punishments are external and reactive. To encourage goodness with rewards means people act virtuously only to receive rewards—once the rewards are withdrawn, the good deeds also disappear. To punish transgressions means people only refrain from wrongdoing to avoid punishment—once the punishments are relaxed, transgressions also re-emerge. External rewards and punishments cannot change people's inner nature—they can only change behavior, not mind and intention.
Guanzi, Mumin, states: "If the Four Cardinal Principles are not upheld, the state will perish." The "Four Cardinal Principles" (四維) refer to propriety, righteousness, integrity, and shame. Rewards and punishments can only restrain behavior, while propriety, righteousness, integrity, and shame can shape character. Neiye, however, goes further—even propriety, righteousness, integrity, and shame are external; what can fundamentally change people is "Qi and intention" and "mind and intention."