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: The Intrinsic Connection between "Gōng" and "Yī" (One)
Synthesizing the above discussions, we can see a profound intrinsic connection between Gōng and Yī:
The "One" is a concept at the ontological level—the fundamental law of all things, the ultimate source of the cosmos. The "Gōng" is a concept at the axiological (value) level—the fundamental principle of governance, the highest ideal of politics.
Their relationship is this: Adhering to the One naturally results in Impartiality; Impartiality naturally leads to grasping the One.
Why does adhering to the One naturally result in Impartiality$30 Because the "One" is the common root of all things; adhering to the "One" means not favoring any single thing, but attending to all things equally. This attitude of impartiality manifests in the political sphere as Gōng.
Why does Impartiality naturally lead to grasping the One$31 Because Gōng means transcending personal selfishness and desire. Once selfishness is transcended, what remains in the mind is the pure "One"—the impartial, fundamental law.
This is why the Neiye chapter, after discussing "Adhering to the One," immediately discusses Gōng—the two are essentially two aspects of the same matter. "Adhering to the One" is the practice of inner cultivation; Gōng is the external manifestation of this practice in the political realm.