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 2: Governing the Mind, Governing Speech, Managing Affairs—The Inner Logic of Three Levels

The sequence of these three efforts is not random but reflects a rigorous logical chain:

First Level: Governing the mind resides in the Center (Zhì xīn zài yú zhōng). Everything begins in the inner mind. The mind is the ruler of the body and the source of speech and action. If the mind is not governed, speech and action will be chaotic. If the mind is centrally righteous, speech and action will naturally be righteous. Thus, governing the mind is the most fundamental practice, the starting point of everything.

Second Level: Governing speech issues from the mouth (Zhì yán chū yú kǒu). Once correct thoughts are in the mind, they must be appropriately expressed. "Governing speech" is not merely elegant rhetoric, but the accurate transmission of mental intent. Speech is the bridge between the mind and the external world. If the mind is correct but speech is not, the mind's intent cannot be conveyed; if the mind is correct and speech is also correct, one can influence others and educate the populace.

Third Level: Managing affairs is applied to men (Zhì shì jiā yú rén). After the mind is correct and speech is correct, action must follow. "Managing affairs" is the implementation of inner righteousness through concrete political actions across the world. The "governance" of affairs lies in their conformity to principle and benefit to the people.

These three levels of practice form a complete chain from Inner Sage to Outer King:

Inner Sage (Governing the Mind → Governing Speech) → Outer King (Managing Affairs → World Order)

This logic finds extensive resonance and elaboration in Pre-Qin literature.

(1) The "Eight Items" of the Great Learning (Daxue)

The Daxue states: "Those in ancient times who wished to make their virtue illustrious throughout the world first regulated their states; those who regulated their states first regulated their families; those who regulated their families first cultivated their persons; those who cultivated their persons first rectified their minds; those who rectified their minds first made their intentions sincere; those who made their intentions sincere first extended their knowledge; the extension of knowledge lay in the investigation of things. After the investigation of things, knowledge reaches its climax. After knowledge reaches its climax, intentions become sincere. After intentions become sincere, minds become rectified. After minds become rectified, persons are cultivated. After persons are cultivated, families are regulated. After families are regulated, states are ordered. After states are ordered, the world is brought to peace."

The eight items of the Daxue (investigating things → extending knowledge → making intentions sincere → rectifying the mind → cultivating the person → regulating the family → ordering the state → bringing peace to the world) share the exact same logical structure as the Neiye's "Governing the mind → Governing speech → Managing affairs → World order"—all unfold from the inner core outward, from near to far.

However, there is a key difference: The starting point of the Daxue is "investigating things to extend knowledge" (gé wù zhì zhī)—beginning with knowing external things and then reflecting inward. The starting point of the Neiye is "grasping the principle of the One" (dé yī zhī lǐ)—beginning by grasping the internal "One." This reflects the difference in starting points between Confucianism and Daoism: Confucianism leans toward external investigation to attain knowledge, then reflects inward; Daoism leans toward internal adherence to the One and safeguarding the Dao, then extending from the self to things. Yet, the final goal is identical—peace under Heaven.

(2) "Cultivating it in the Person" in the Laozi

The Laozi, Chapter 54, states: "He who cultivates virtue in himself, his virtue will be genuine; he who cultivates virtue in his family, his virtue will abound; he who cultivates virtue in his village, his virtue will extend; he who cultivates virtue in his state, his virtue will flourish; he who cultivates virtue in the world, his virtue will be universal. Therefore, one can observe the world by observing one's self; one can observe a family by observing one's family... How do I know that the world is so$14 By this."

The logic here is: Person → Family → Village → State → World, with the scope of Virtue gradually expanding. "Cultivating it in the person" corresponds to "governing the mind," and "cultivating virtue in the world" corresponds to "the world will be ordered." The logical structure is entirely consistent with the Neiye.

(3) The "Rectification of Names" in the Analects

The Analects, Zilu records: "When the Duke of Wei waited for the Master to take office and govern, the Master said, 'If there should be occasion to govern, the first thing must be the rectification of names (zhèng míng)'." "Rectification of names" means ensuring that words correspond correctly to reality. Confucius's logic chain is: Correct Names → Smooth Speech → Successful Affairs → Flourishing Ritual and Music → Appropriate Punishments → People at Ease. This bears a striking similarity to the Neiye's "Governing the mind → Governing speech → Managing affairs → World order." Confucius starts from "Names" (the correctness of concepts), while the Neiye starts from the "Mind" (the centrality and righteousness of the inner self). Yet both emphasize the role of "Speech" as the bridge between the "Mind (or Name)" and "Affairs." If the bridge fails, the correctness of the mind cannot reach the affairs.