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 5: "Managing Affairs is Applied to Men"—The Way of Politics
"Managing affairs is applied to men" (Zhì shì jiā yú rén)—implementing political affairs among the common people.
The character "Jiā" (加, apply/add) here does not mean "force upon," but rather "extend to" or "promote." Just as Mencius stated in the Mengzi, Liang Hui Wang Shang: "Extend to the elderly of others what you do for your own elderly, and to the young of others what you do for your own young." Extending one's good intentions and virtuous conduct to others is the original meaning of "applying to men."
Pre-Qin thinkers had varying emphases on the Way of managing affairs:
(1) Guan Zhong's Governance
The Guoyu, Account of Qi records Guan Zhong's policies: dividing the state into twenty-one townships, six for artisans and merchants, fifteen for scholars. He also established the system of "Tripling the state and organizing the periphery" (sān qí guó ér wǔ zǐ biān), ensuring that the people had fixed residences and occupations. These political measures ("managing affairs") were all based on a profound understanding of Qi's conditions ("governing the mind") and accurate expression ("governing speech").
(2) Zichan's Governance
The Zuo Zhuan, 31st Year of Duke Xiang records Zichan's story of "not destroying the village schools." Someone informed Zichan: "What about destroying the village schools$21" Zichan replied: "Why$22 The common people retire there in the morning and evening to discuss the merits and faults of the administration. What they approve of, I implement; what they disapprove of, I correct. They are my teachers; why destroy them$23 I have heard that loyalty and goodness diminish resentment, but I have never heard of using might to prevent resentment. Could I not immediately stop it$24 Yet it is like preventing a flood: if the great breach occurs, many people will be harmed, and I cannot save them. It is better to allow small breaches to follow their channels, better that I hear of them and apply medicine."
Zichan's "not destroying the village schools" is a paradigm of "managing affairs applied to men"—political affairs must take the people's opinions as reference, ensuring policies align with the populace's sentiment and benefit the people. This is true "managing affairs."
(3) Laozi on Managing Affairs
The Laozi, Chapter 17, describes the highest level of governance: "Of the best leaders, the people barely know they exist. The next best, the people love and praise. The next, the people fear. The worst, the people despise. When the best leaders do not inspire trust, they are met with distrust. How lofty are their words, how few are the times they speak! When their work is done and their achievements accomplished, the people all say, 'We did it ourselves.'"
The highest realization of governance is when the people are unaware of the ruler's existence. After work is accomplished and success attained, the people all say, "It is natural." This is the manifestation of "Transformation without changing Qi" in governance—the ruler nurtures the people without leaving a trace, just like the movement of Nature.