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 4: Position of This Passage in Pre-Qin Intellectual History
The core concepts discussed in this passage—"Spirit (Shen)," "Intelligence (Zhi)," "The One (Yī)," "Essence (Jing)," "Vital Energy (Qi)," "Dao," "Mind (Xin)," "Form (Xing)," and "Virtue (De)"—nearly encompass all the significant categories of Pre-Qin philosophy. It can be said that this brief passage of several hundred characters represents a high degree of concentration and essence of Pre-Qin thought.
From a historical perspective, this passage holds significance in the following aspects:
First, it is a systematic exposition of the Pre-Qin theory of Essence and Vital Energy (Qì). Theories of essence and vital energy are scattered throughout texts like the Laozi, Zhuangzi, Yizhuan (Commentary on the Changes), and the Huangdi Sijing (Four Canons of the Yellow Emperor). However, the Neiye chapter provides the most systematic and complete articulation of this theory. Phrases like "Transformation does not change Qi" and "Ponder it with concentrated essence" are core tenets of this school.
Second, it is the nexus of Pre-Qin theories on nurturing the mind and nature. Confucianism speaks of "rectifying the mind and making intentions sincere" (zhèng xīn chéng yì); Daoism speaks of "emptying the mind and quieting the vital energy" (xū xīn jìng qì). The Neiye chapter merges these two, proposing a complete set of cultivation methods including "Rectifying the Form and Gathering Virtue" (zhèng xíng shè dé), "Maintaining the Righteousness of the Center without Error," and "Respectfully Clearing the Dwelling Place." This set of practices incorporates the Daoist effort toward stillness and emptiness alongside the Confucian spirit of reverence and caution, reflecting the synthetic nature of Pre-Qin thought.
Third, it is a classic articulation of the Pre-Qin "Inner Sage, Outer King" (Nèi Shèng Wài Wáng) doctrine. This passage moves from "governing the mind resides in the Center" to "then the world will be ordered," from "rectifying the mind resides in the Center" to "all things attain their measure," demonstrating a complete logic of governance extending from the inner self outward to the entire world. This logic was later summarized as the Dao of the Inner Sage and Outer King, and its earliest systematic exposition is found here.
Fourth, it is a crucial link in Pre-Qin Daoist discourse. The passage concludes by stating, "The Dao fills the world, universally present among the people, yet the people cannot know it," bringing the entire discussion back to the "Dao." Here, the Dao is simultaneously the primordial source of all things, the destination of mind cultivation, and the grand outline for ordering the state—fully embodying the breadth and depth of Pre-Qin Daoist theory.