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: Spirit (Shén)
Shén appears frequently in this passage: "That which can transform a single thing is called Spirit," "Spirit resides naturally within the body," "The apex of Spirit-Clarity."
As analyzed earlier, Pre-Qin Shén does not refer to religious deities but to the mysterious power that transcends sensory cognition. In the human body, Shén is the highest manifestation of Essence and Vital Energy, and the deepest function of the Mind.
Characteristics of Shén:
- Unfathomable: "That which Yin and Yang cannot fathom is called Shén" (Yijing).
- Transformative: "That which can transform a single thing is called Shén" (Neiye).
- Inherent in the Body: "Spirit resides naturally within the body" (Neiye).
- Fluctuating: "Coming and going, it cannot be grasped by thought" (Neiye).
- Related to Essence/Vital Energy: Full Essence leads to vigorous Spirit; declining Essence leads to weak Spirit.