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 3: What is "Gōng"$29 A Systematic Review of Pre-Qin Theories on "Gōng"

"Gōng" (Impartiality/Public) is a core concept in Pre-Qin political philosophy. To understand "This is called Gōng," one must delve into Pre-Qin discussions of Gōng.

(1) The Original Meaning of "Gōng"

The oracle bone script for "Gōng" (公) is often interpreted as composed of 八 (eight, symbolizing separation/division) and 口 (mouth, symbolizing a single item, or possibly 厶, which implies self/private). The original meaning of Gōng may be "division"—distributing a whole to the many people. From this, it extends to mean "public," "non-private," and "just."

(2) Gōng in the Laozi

The Laozi, Chapter 16, states: "Knowing constancy is called enlightenment. Ignorance of constancy leads to reckless action, which brings disaster. 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; until death, one will not be in peril."

This passage describes an ascending chain from "Knowing Constancy" to the "Dao": Knowing Constancy → Inclusiveness → Impartiality (Gōng) → Completeness → Heaven → Dao → Longevity. Gōng holds a crucial position: it is the pivot from inclusiveness to completeness.

"Knowing Constancy" (Zhī Cháng)—recognizing the constant, unchanging law (the "One"). "Inclusiveness" (Róng)—having this recognition, one can embrace the differences of all things. "Impartiality" (Gōng)—being able to embrace all things without partiality, thus being just. "Completeness" (Quán)—by not being partial, one attends 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 that naturally arises after grasping the "One" (adhering to constancy). If one truly grasps the "One," one will naturally act with Gōng—without partiality or self-interest, operating with justice.

(3) Gōng in the Lüshi Chunqiu (The Spring and Autumn Annals of Master Lü)

The Lüshi Chunqiu, Gui Gong (Exalting Impartiality) states: "When the former sage-kings governed the world, they necessarily started with impartiality (gōng); when they were impartial, the world was ordered. Order is attained through impartiality. Consider the ancient records: many have obtained the world, and they obtained it through impartiality; they lost it invariably through partiality."

This passage explicitly states that the Way of the ancient sage-kings in governing the world began with Gōng. "When they were impartial, the world was ordered." Those who gained the world did so through Gōng; those who lost it did so through partiality.

It further states: "The world is not the world of one man; it is the world of the world. The harmony of Yin and Yang does not favor one kind of creature. Sweet dew and timely rain do not favor a single thing. The ruler of the myriad people does not lean toward a single person."

"The world is not the world of one man; it is the world of the world"—this is the grandest expression of Gōng. The world belongs to everyone, not just one individual. If a ruler can hold this "public mind," the world will naturally submit.

(4) Gōng in the Guanzi

The Guanzi, Mumin (Pasturing the People) states: "The success of governance lies in aligning with the people's minds. The failure of governance lies in opposing the people's minds." Aligning with the people's minds is Gōng—taking the minds of the people as one's own mind, not taking one's own private interests as private.

The Guanzi, Xingshi (Forms and Situations) states: "The balance scale measuring the weight, its measure is one. If Heaven unites into One, there is order; if it splits into two, there is chaos." The world is ordered when unified by the "One" (public principle); it descends into chaos when divided into "Two" (private interests).

(5) Gōng in the Huangdi Sijing

The Huangdi Sijing, Jing Fa (Canon of Law) states: "Gōng leads to clarity; ultimate clarity leads to merit. Ultimate righteousness leads to stillness; ultimate stillness leads to sagehood." Impartiality leads to clear perception; ultimate clarity leads to merit. Ultimate righteousness leads to stillness; ultimate stillness leads to sagehood. "Gōng," "Clarity," "Righteousness," and "Stillness"—these four concepts form a chain reaction, with Gōng at the forefront.