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 6: The Practical Significance of "Gōng"—Why is the world often not "Gōng"$35
Since Gōng is the foundation of ordering the world, why is the world historically often not Gōng$36
The Laozi, Chapter 53, states: "If the great Dao is forsaken, then there are human laws. When intelligence arises, there will be great hypocrisy. When benevolence and righteousness appear, there will be great artificiality." Because rulers abandon the great Dao, they resort to human laws. When cleverness arises, hypocrisy follows. When benevolence and righteousness are brought forth, artificiality follows.
The reason rulers are not impartial is often that they are distracted by the temptations of "virtuous men," "rare goods," and "desires." These temptations cause the ruler to lose the "One" (fail to adhere to the One), thereby deviating from Gōng.
The Guanzi, Mumin states: "A state has four anchors (sì wéi). If one anchor is broken, the state inclines; if two are broken, it is in danger; if three are broken, it overturns; if four are broken, it perishes. ... What are the four anchors$37 One is Ritual (Lǐ), two is Righteousness (Yì), three is Integrity (Lián), and four is Shame (Chǐ)." The four anchors of Ritual, Righteousness, Integrity, and Shame are all based on Gōng. Losing Gōng, all four anchors fail, and the state is doomed.
The Zhuangzi, Qū Qiè sharply criticizes the phenomenon of feigning benevolence and righteousness while pursuing self-interest: "He who steals a hook is executed; he who steals a state becomes a feudal lord. Benevolence and righteousness reside at the gates of the feudal lords. Are these not thieves of benevolence and righteousness, wisdom and knowledge$38" This "falsely promoting the public for private gain" is the root of a disordered world.
Therefore, "This is called Gōng" is not merely a theoretical proposition but a serious realistic warning: those who govern the world must take Gōng as their foundation and must not use the name of the "Public" to practice the private.