Taoistic Theory of Body and Political System in Guanzi

The concept of naturalism (無爲: minimizing artificial acts) refers to the Taoistic technique (道術), with the term self-awareness (自得) originating from Zhuangzi. The Taoistic technique of self-awareness, derived from Zhuangzi, is applied to the principles of same energy response (同氣相應) and mutual response (感應) in Huainanzi. In Guanzi, the way of naturalism is explained as acting on the basis of cause (因術). In Huainanzi, the notion of cause (因) is presented as a technique that fosters the realization of one’s potential based on one’s nature. In contrast, in Guanzi, it is expressed as a political technique in which the ruler does not act directly but entrusts capable individuals to perform their abilities according to their responsible name and duty (名分). Guanzi also discusses the relationship between the ability to respond to things and the cause, employing the terms name (名) and reality (實). The idea is that each person should strive for an answer that aligns with reality according to their name. This political technique involves following the natural character or quality of the body or form (形), emptying oneself, and entrusting individuals to fulfill roles that match to their duties. In Zhuangzi, there is a Taoistic political technique focusing emptiness (虛) and calmness (靜), wherein the cultivation method of emptying the mind (心齋) allows qi (氣) to gather within the body. Moving forward, Guanzi focuses on the organs where vital energy (精) resides. It notes that the heart must be emptied to allow spirit (神) to dwell within, and that by calming the mind, one obtains vital energy. The text also refers to the palace (宮) of the heart and explains its gates as the eyes and ears, emphasizing the importance of keeping the heart pure and the sensory organs open. Guanzi asserts that when the Tao settles in the heart with the proper attitude (正), the eyes and ears become clear, and vital energy remains in the heart. Additionally, it offers a physiological explanation, stating that the strength to maintain a straight and calm posture derives from the muscles and bones. While self-awareness in Zhuangzi refers to mastering Taoistic techniques and understanding the principles of governing the world, in Guanzi, it is described as inner awareness (内得), which encompasses the benefits gained within the body. Guanzi also introduces a theory of governance using the metaphor of the heart as the ruler (心君主論) and a system of public duties (職分). It proposes that once the form is established, a name is assigned, and thus the political duties of the ruler and subordinates arise according to their names. This idea is referred to as thought of name and duty (形名思想). This political technique involves the ruler delegating responsibilities to subordinates and allowing them to autonomously demonstrate their abilities, a process called naming (命名). Guanzi integrates the technique of correct naming (正名論) with the skills of Tao and law (道法), suggesting that if both the body and mind, along with the names and laws, are set correctly, governance will naturally follow. However, Guanzi goes beyond the techniques of mind (心術) and cause by incorporating more proactive methods and social institutional techniques. It grants the heart the authority of the ruler and assigns specific duties to each of the five organs. One distinctive aspect of Guanzi’s theory of the body is its reference to legal terminology and punishment in social contexts. Although Guanzi applies a hierarchical order in which the ruler exerts control, the political theory it presents—governance through Tao and law (道法)—rejects the use of coercive power or punishment, advocating instead a form of governance by saints (聖人).