A Critical Analysis of 'Shen' and 'Zhi' in the Core Passages of the Guanzi's 'Nei Ye' and an Inquiry into Pre-Qin Theories of Mind and Nature
This paper offers an in-depth interpretation of the central passage in the *Guanzi*'s 'Nei Ye'—'That which can transform one thing is called *Shen* (Spirit/Divine); that which can change one affair is called *Zhi* (Wisdom)'—systematically reviewing the philosophical concepts of *Shen*, *Zhi*, *Jing* (Essence), *Qi* (Vital Force), and the *Dao* in the Pre-Qin period to elucidate their pivotal role in self-cultivation and the integration of inner sageliness with outer kingship.
General Preface
Between Heaven and Earth, the Dao (道, Way) is omnipresent, yet no person can fully comprehend it. The myriad schools of thought of the Pre-Qin era debated fiercely, each expressing their aims and theories. Among these, those that discussed the profundity of the Dao and the subtlety of the mind are arguably best represented by the Neiye (内业, Inner Cultivation) chapter of the Guanzi (管子). The text of this chapter is archaic and its principles deeply profound, integrating the arts of the mind (xīnshù, 心术), vital energy (jīng qì, 精气), spiritual efficacy (shén míng, 神明), and the methods of governance (zhì dào, 治道). It inherits the legacies of the Yellow Emperor and the Sages Yao and Shun, and lays the foundation for the expansive discourses on cultivating the mind and governing the state found in later Pre-Qin philosophies. It can be considered a linchpin of Pre-Qin discussions on the Dao, and the origin of ancient Chinese theories on nurturing the mind and inherent nature.
The passage investigated in this article comes from the core section of the Guanzi, Neiye. From "That which can transform a single thing is called Spirit (Shen)" up to "filling the Nine Provinces (Jiuzhou)," spanning several hundred characters, the principles contained within connect the Three Powers (Heaven, Earth, Humanity), encompass the Three Treasures (Essence, Vitality, Spirit), and address the Great Dao for governing the mind, regulating speech, managing affairs, and bringing order to the world. Its language is concise, yet its principles are vast; its aura is magnificent, yet its direction is subtle. It is truly a treasure of Pre-Qin thought and a paradigm for self-cultivation and governance in later generations.
We, the Xuanji Editorial Department, humbly attempt a sentence-by-sentence deep study and repeated investigation of this passage, striving to uncover its original meaning, restore its context, clarify its logical path, and highlight its value, viewing it strictly from a Pre-Qin and Ancient perspective. We rely solely on primary Pre-Qin texts, excluding interpretations from the Han Dynasty onward, in order to remain as close as possible to the original intent of the ancients and reveal the true face of Pre-Qin thought.
The analysis is divided into twelve chapters, progressing layer by layer: discussing the substance and function of the Dao, the origin of essence and vital energy, the distinction between Spirit (Shen) and Intelligence (Zhi), the endeavor of preserving the One (Yī), the method of governing the mind, the general outline of statecraft, the apex of impartial righteousness, the relationship between form (xíng) and virtue (dé), the essential point of achieving the Center (Zhōng dé), the cultivation of the dwelling place of essence, the grand discourse on the Dao filling the world, and a comparative study with other Pre-Qin thinkers, hoping that readers may gradually enter and grasp its meaning.