A Dialectical Analysis of the Tripartite Qualities of 'Dao' in the Guanzi: Intricacy, Expansion, and Solidity

IV. Examination from the Perspective of Governance History

During the pre-Qin period, there were various debates regarding the fundamental principles of governance:

Confucianism advocates governing the world with "De" (Virtue). The Analects, "For Government" (為政): "To govern with virtue is like the North Star; it remains in its place, and the multitude of stars turn towards it."

Legalism advocates governing the world with "Fa" (Law). Han Feizi, Having Standards (有度): "A state has no constant strength, no constant weakness. If those who uphold the law are strong, the state is strong; if those who uphold the law are weak, the state is weak."

Daoism advocates governing the world with "Dao." Laozi, Chapter Fifty-Seven: "Using the Dao to govern a state, using military tactics through unconventional means, taking the world through non-action."

Neiye's position clearly belongs to the Daoist system but explains the connection between inner cultivation and outer governance more clearly than Laozi: "When Qi and intention are achieved, the world submits. When mind and intention are settled, the world listens"—it explicitly states that the foundation of governing the world lies not in external systems (rewards and punishments) but in the ruler's inner cultivation (Qi and intention, mind and intention).

This viewpoint holds a crucial position in the history of pre-Qin governance thought. It directly connects "inner sageliness" (Qi and intention achieved, mind and intention settled) with "outer kingship" (the world submits, the world listens), establishing a direct pathway from individual cultivation to world governance. This pathway bypasses institutional design (Legalism) and ritual and music education (Confucianism), directly achieving governance through the resonance of Qi. This is the unique contribution of pre-Qin Daoist governance thought.