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 6: Comparison with Pre-Qin Epistemology
The cognitive order described by "Not allowing external things to disrupt the senses, nor allowing the senses to disrupt the Mind" has counterparts in various Pre-Qin schools.
(1) Xunzi's Epistemology
The Xunzi, Jie Bi (Dispelling Obscurity) states: "The fault of all men is being obscured by one narrow perspective and thus blind to the greater principles. If they follow the classic path, they restore the norm; if they are doubtful between two paths, they become confused. There is no second path under Heaven; the Sage has no dual mind."
It further states: "How does man know the Way$6 Answer: By the Mind. How does the Mind know$7 Answer: By being empty, unified, and still. The Mind has never failed to be good, yet there is what is called emptiness; the Mind has never failed to be full, yet there is what is called unity; the Mind has never failed to move, yet there is what is called stillness. ... Thus, though the Mind never fails to move, there is what is called stillness: not allowing the troubles of dreams to disturb knowledge is called stillness."
Xunzi's concept of "empty, unified, and still" (xū yī ér jìng) is very close to the Neiye's concept of "Central Attainment":
- "Empty" (Xū)—not letting preconceived knowledge obscure new cognition, corresponding to "not allowing things to disrupt the senses."
- "Unified" (Yī)—concentrating attention on a single object, not scattering, corresponding to "Adhering to the One."
- "Still" (Jìng)—not allowing dreams and distracting thoughts to disturb cognition, corresponding to "not allowing the senses to disrupt the mind."
(2) Laozi's Epistemology
The Laozi, Chapter 10, states: "To carry the Yíngpò (material spirit) and embrace the One—can one avoid parting$8 To concentrate the Qì and attain softness—can one be like a baby$9 To wash clean the profound mirror (xúan lǎn)—can it be free of blemishes$10"
"To wash clean the profound mirror" (Dí chú xuán lǎn) directly corresponds to "Not allowing external things to disrupt the senses, nor allowing the senses to disrupt the Mind"—washing away the dust (traces of disrupted senses and mind) from the mirror of the mind to restore its clarity.
(3) Confucius's Epistemology
The Analects, Wei Ling Gong records: "The Master said: 'I once fasted for a whole day, and spent a whole night thinking; it was of no use. It is better to study.'" Confucius found that pure contemplation ("thinking") was useless compared to study. This shows Confucius recognized the danger of "allowing the sense of thought to disrupt the mind" (yǐ guān luàn xīn)—excessive contemplation becomes counterproductive.
The Analects, Wei Zheng states: "Learning without thought is labor lost; thought without learning is perilous." Learning without thought leads to being overwhelmed by external information and confusion ("allowing things to disrupt the senses"); thinking without learning leads to closing the doors and reinventing the wheel, which is dangerous ("allowing the senses to disrupt the mind"). The balance between learning and thinking corresponds to the orderly operation of the Things → Senses → Mind chain.