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

Section 4: "Adhering to the One without loss, one can govern all things"—The Relationship between Adhering to One and Governing Things

Immediately following "Adhering to the One without loss," the Neiye chapter states: "Adhering to the One without loss, one can govern all things (jūn wànwù)." The phrase "govern all things" carries a magnificent aura.

What does "govern all things" mean$5 It does not mean controlling or dominating things, but rather presiding over them—causing all things to find their proper place, fulfill their nature, and return to their righteousness. Like Heaven and Earth enveloping all things, or the sun and moon illuminating all things—it is not control, but accomplishment.

Why does "Adhering to the One" lead to "Governing all things"$6

First, the "One" is the fundamental root of all things. Adhering to the "One" means grasping the fundamental law of all things. Grasping the fundamental law allows one to understand, guide, and perfect all things.

The Laozi, Chapter 16, states: "Observing their return to the root is called returning to constancy. Knowing constancy is called enlightenment. Knowing constancy leads to inclusiveness; inclusiveness leads to impartiality (gōng); impartiality leads to completeness; completeness leads to Heaven; Heaven leads to the Dao; the Dao leads to longevity; to the end of life, one will not be in peril." This describes an ascending chain from "Knowing Constancy" to the "Dao." Impartiality (Gōng) occupies a crucial position—from "inclusiveness" to "impartiality," from "impartiality" to "completeness." Impartiality is the pivot from inclusiveness to completeness.

Knowing constancy—recognizing the constant, unchanging law (the "One")—leads to inclusiveness (being able to embrace the differences of all things). Inclusiveness leads to impartiality (Gōng)—not favoring any single thing, thus being just. Impartiality leads to completeness—being able to attend to the whole. Completeness leads to Heaven, which leads to the Dao, which leads to longevity.

Thus, in the Laozi's system, Gōng is the quality naturally arising after grasping the "One" (the constant Dao). If one truly grasps the "One," one will naturally act with Gōng—without partiality or self-interest, operating with justice.

Second, the "One" is impartial. The "One" is not any particular thing or affair, but the common root of all things and affairs. Adhering to the "One" means attending to all things and affairs equally.

The Laozi, Chapter 5, states: "Heaven and Earth are not benevolent; they treat the myriad things as straw dogs. The Sage is not benevolent; he treats the people as straw dogs." Here, "not benevolent" (bù rén) does not mean unkind, but impartial—Heaven and Earth treat all things equally, favoring neither the noble nor the lowly. This attitude of impartiality stems from adhering to the "One"—since the "One" is the common root of all things, adhering to it naturally results in treating all things equally.

Third, the "One" is silent and unmoving. The "One" is the initial unfolding of the Dao, not yet differentiated into Two, Three, or myriad things; thus, the "One" possesses the characteristics of stillness, non-movement, and completeness. Adhering to the "One" places the mind in a state of stillness, and a still mind can perceive all movement and change.

The Laozi, Chapter 26, states: "Heaviness is the root of lightness; stillness is the ruler of movement." Stillness rules over agitation. The quieter the mind, the more it can govern the tumultuous external world. This is the philosophical basis for "Adhering to the One without loss, one can govern all things."