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: "Governing Speech Issues from the Mouth"—The Dao of Speech
"Governing speech issues from the mouth" seems simple but carries deep implications.
Pre-Qin thinkers attached great importance to speech. Speech is not merely a tool for communication, but a manifestation of the Dao and an external emission of Virtue.
(1) Confucius on Speech
The Analects, Xue Er states: "Flattering speech and an ingratiating appearance are rare in benevolence." Hypocritical speech harms benevolence.
The Analects, Zi Lu states: "The Master said: 'The Dao of speech is merely conveying the meaning'." The Dao of speech lies in accurately conveying the intent of the mind; it need not be ornate, but it must be true.
The Analects, Yang Huo states: "What does Heaven say$18 The four seasons move, and the myriad things are born. What does Heaven say$19" Heaven does not use words, yet the seasons move and things grow. The highest realm of "governing speech" is transformation without speaking. But for humans, speech is necessary—the key is that speech must accord with principle and issue from sincerity.
(2) Laozi on Speech
The Laozi, Chapter 2, states: "Therefore the Sage dwells in non-action, and practices the teaching without words." "Teaching without words" does not mean absolute silence, but rather not making speech the primary means of teaching, substituting it with exemplary action.
The Laozi, Chapter 23, states: "Sparseness of words is natural. Thus, a strong gale does not last the morning; a violent rain does not last the day." The Dao of speech lies in being concise and potent, not verbose and lengthy.
The Laozi, Chapter 81, states: "Faithful words are not beautiful; beautiful words are not faithful. The good do not argue; those who argue are not good." Truthful words are not beautiful; beautiful words are not truthful. Those skilled in the Dao do not debate; those who debate are not skilled in the Dao.
(3) Guanzi on Speech
The Guanzi, Xinshu Shang states: "What issues from the mouth, when clearly manifested, becomes the craftsman; the craftsman is the knowing one." What is spoken from the mouth is like the craft of an artisan. Just as an artisan's skill arises from profound knowledge, speech arises from profound wisdom.
The core meaning of "Governing speech issues from the mouth" is: Speech is the external expression of the inner "One." If the mind possesses the "One" (the principle of centrality), speech will naturally be central. If the mind lacks the "One" (filled with distracting thoughts), speech will naturally be aberrant. The governance of speech lies fundamentally in the governance of the mind. If the mind is governed, speech governs itself.
But why must "governing speech" be emphasized separately$20 Because even if the mind is upright, improper articulation can cause misunderstanding and chaos. Confucius's discussion on the "Rectification of Names" in the Analects, Zilu already explained this: If names are not rectified, speech is not smooth; if speech is not smooth, affairs are not accomplished. Speech is the bridge between the mind and affairs; if the bridge is broken, the righteousness of the mind cannot be conveyed to the affairs.