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: Returning to the "One"—The Outline of the Entire Text
Throughout this passage, from "That which can transform a single thing is called Spirit (Shen)" to "coiling and filling the Nine Provinces," the core concept that runs through is the "One" (Yī).
- "A single thing" (Yī wù)—one thing.
- "A single affair" (Yī shì)—one matter.
- "Adhering to the One" (Zhí Yī)—holding fast to the One.
- "Grasping the One" (Dé Yī)—obtaining the One.
- "One Word" (Yī Yán)—one utterance.
- "Coming and going" (Yī wǎng yī lái)—alternating arrival and departure.
- "Explanation of One Word" (Yī Yán zhī jiě)—the exposition concerning the One.
The frequent appearance of the "One" is not accidental. It is the "soul" of the entire passage—all discussions revolve around the "One," and all cultivation aims toward the "One."
"Adhering to the One" is the core of practice. "Grasping the One" is the goal of cognition. "Guarding the One" is the method of continuation. The "One" is the root of all things, and also the destination of cultivation.
Returning to the "One" means returning to the origin of the Dao. It means returning from the fragmented chaos of the myriad things to the unified harmony of the "One"; returning from a restless mind to the tranquil stability of the "One"; returning from a partial and narrow self to the impartial and universal "One."