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 2: Why does "Transformation" lead to "Changing Qi"$10 Why does "Change" lead to "Changing Zhi"$11
To understand the deep meaning of "Transformation does not change Qi; Change does not change Zhi," we must first consider why "not changing" (bù yì) is emphasized. This implies that under normal circumstances, huà tends to cause yì qì (depletion of vital energy), and biàn tends to cause yì zhì (loss of intelligence). Why is this the case$12
Regarding the relationship between Huà and Yì Qì:
In Pre-Qin theories of essence and vital energy, Qì is the root of life. The preceding lines of the Guanzi, Neiye state: "All things' essence, this then becomes life... Stored within the chest, this is called the Sage." Essence and vital energy are the life force of all things, and also the life force of humans.
When a person dedicates themselves to "nurturing all things" (huà yù wàn wù)—whether governing the state or instructing the populace—they are constantly expending their own essence and energy outward. If one does not know how to conserve it, it leads to the depletion of essence and vital energy. This is "Transformation leading to the changing of Qi" (huà ér yì qì)—while nurturing all things, one's own essence and vital energy dissipate along with them.
The Laozi, Chapter 12, states: "The five colors make men's eyes blind; the five notes make men's ears deaf; the five flavors make men's palates dull; galloping and hunting make men's minds frantic; the pursuit of rare goods makes men's conduct crooked." This describes the principle of "Transformation leading to the changing of Qi"—when one interacts excessively with external things ("transformation"), it leads to the exhaustion of one's sensory faculties and vital energy.
The Zhuangzi, Zai You chapter critiques those who fail to understand the principle of "Transformation without changing Qi": "If one does not ask for their name, nor pry into their feelings, things naturally generate themselves... Now in this age, those who die prematurely lie one atop another; those in shackles push one another; the executed face one another in rows—and yet the Confucians and Mohists begin to gesture and flap their arms between the fetters!" These people attempt to transform things, but end up draining their own vital energy, failing to achieve transformation and only creating greater chaos.
Regarding the relationship between Biàn and Yì Zhì:
When a person faces the changes of affairs and constantly makes judgments and responses, their intellectual resources are continuously consumed. If one drifts with the tide during adaptation or loses direction, it leads to the loss of wisdom. This is "Change leading to the changing of Intelligence" (biàn ér yì zhì)—while adapting to affairs, one's own wisdom becomes muddled.
The Zhuangzi, Qiwulun states: "Great knowledge is expansive; petty knowledge is limited. Great words are flaming; petty words are prattling." It also says: "To labor all one's life without seeing success, to toil wearily without knowing where one is going—is this not lamentable!" Those who busy themselves constantly adapting to affairs, if they do not know how to guard the source of their wisdom, will fall into a state of "weary labor," exhausted in body and mind, yet ignorant of their destination.