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 1: Explication of the Original Text
"形不正，德不来。中不静，心不治" (If the Form (Xíng) is not upright, Virtue (Dé) will not arrive. If the Center (Zhōng) is not still, the Mind (Xīn) cannot be governed.)
These two lines, phrased negatively, reveal the cause-and-effect relationship between Form and Virtue, and Center and Mind.
"Xíng bù zhèng" (If the Form is not upright)—"Xíng" refers to the physical configuration or posture of the body. "Bù zhèng" means not upright or not solemn. "Dé bù lái" (Virtue will not arrive)—"Dé" refers to the Dao residing within the person. "Bù lái" means it will not come or gather. "Zhōng bù jìng" (If the Center is not still)—"Zhōng" refers to the inner core of the mind. "Bù jìng" means not tranquil or not stable. "Xīn bù zhì" (The Mind cannot be governed)—"Xīn" refers to the spirit/mind. "Bù zhì" means it cannot be cultivated or brought to order.