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 1: Explication of the Original Text
"有神自在身，一往一来，莫之能思。失之必乱，得之必治" (Spirit resides naturally within the body; coming and going, it cannot be grasped by thought. Losing it ensures chaos; attaining it ensures order.)
This section discusses the "Spirit within the Body" (shēn zhōng zhī shén)—a mysterious, divine power that inherently exists within the human body.
"Yǒu shén zì zài shēn" (Spirit resides naturally within the body)—"Zì" means naturally or inherently. "Yī wǎng yī lái" (Coming and going)—It sometimes leaves and sometimes returns. The "Yī... Yī..." structure is a common Pre-Qin phrasing indicating alternation or recurrence. "Mò zhī néng sī" (It cannot be grasped by thought)—This is an inverted construction meaning "cannot grasp it through thought." "Shī zhī bì luàn" (Losing it ensures chaos)—Losing it results in inevitable disorder. "Dé zhī bì zhì" (Attaining it ensures order)—Attaining it results in necessary order and governance.