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: "Let the ears and eyes not be licentious; let the mind have no other aims"—Methods of Preservation
"Ěr mù bù yín" (Let the ears and eyes not be licentious)—Sensory organs are not indulged. Not allowing the senses (ears, eyes, etc.) to be overly stimulated by external things.
"Xīn wú tā tú" (Let the mind have no other aims)—The mind is focused on the Dao, without distraction or stray thoughts.
These two methods correspond to the earlier discussion of "Not allowing things to disrupt the senses, nor allowing the senses to disrupt the Mind":
- "Let the ears and eyes not be licentious" → "Not allowing things to disrupt the senses"—Controlling external stimulation of the senses so they are not disturbed.
- "Let the mind have no other aims" → "Not allowing the senses to disrupt the Mind"—Maintaining the singularity of the mind, so sensory input does not agitate the mind.
The Laozi, Chapter 12, states: "The five colors make men's eyes blind... the pursuit of rare goods makes men's conduct crooked. Therefore the Sage attends to the belly and not to the eye; thus he rejects the one and chooses the other."
"Attending to the belly and not to the eye"—Satisfying basic life needs ("belly"), not pursuing sensory pleasure ("eye"). This is the Laozi version of "letting the ears and eyes not be licentious."
The Analects, Wei Ling Gong states: "Do not look at what is contrary to propriety; do not listen to what is contrary to propriety; do not say what is contrary to propriety; do not do what is contrary to propriety." Confucius regulates sensory activity through "Propriety" (Lǐ)—seeing, hearing, speaking, or acting improperly is forbidden. This is the Confucian version of "letting the ears and eyes not be licentious."