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.
Section 3: "Illuminating to Know All Things" and Pre-Qin Epistemology
"Illuminating to know all things" (Zhào hū zhī wànwù)—Cognizing all things through "illumination" (zhào). The character zhào is crucial here.
"Zhào" is different from shì (look), guān (observe), or chá (scrutinize)—these are active modes of cognition with an object. "Zhào", however, is like a mirror reflecting all things: passive, undifferentiated, and spontaneous.
The Zhuangzi, Yingdiwang states: "The Mind of the Ultimate Person is like a mirror: it neither leads nor follows, it responds but retains nothing. Thus it overcomes things without injury." The highest state of mind is like a mirror—it does not proactively seek to apprehend (nor does it repel) objects of cognition, but simply reflects them as they are ("responds but retains nothing"). This allows it to respond to things without being harmed.
The Zhuangzi, Tiandao states: "If water is still, it clearly reflects whiskers and eyebrows... The mind of the Sage is still! It is the mirror of Heaven and Earth, the looking-glass of the myriad things." A mind as still as water and as bright as a mirror reflects all things without disturbance.
"Illuminating to know all things" is precisely the expression of this "mirror-like reflection" cognition. In the state of "apex Spirit-Clarity," the mind is a perfect mirror, capable of reflecting all things truly without disturbance or distortion. This cognition is not achieved through logical inference or sensory experience, but through the intuitive reflection of the internal "Spirit-Clarity."
This mode of cognition was considered the highest level in Pre-Qin thought. The Laozi, Chapter 47, states: "Without leaving the door, one knows the world; without looking out the window, one sees the Dao of Heaven." The Sage knows the world without moving because he relies on "reflection" (zhào)—the intuitive reflection of internal Shénmíng.