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Huang-Lao

Huangdi Sijing Huainanzi

Early figures

Guan Zhong Zichan Deng Xi Li Kui Wu Qi

Founding figures

Shen Buhai Duke Xiao of Qin Shang Yang Shen Dao Zhang Yi Xun Kuang Han Fei Li Si Qin Shi Huang

Han figures

Jia Yi Liu An Emperor Wen of Han Emperor Wu of Han Chao Cuo Gongsun Hong Zhang Tang Huan Tan Wang Fu Zhuge Liang

Later figures

Emperor Wen of Sui Du You Wang Anshi Li Shanchang Zhang Juzheng Xu Guangqi

v t e

The Han Feizi
Han Feizi
(Chinese: 韓非子) is an ancient Chinese text attributed to foundational political philosopher,[1] "Master" Han Fei. It comprises a selection of essays in the "Legalist" tradition on theories of state power, synthesizing the methodologies of his predecessors.[2] Its 55 chapters, most of which date to the Warring States period mid-3rd century BC, are the only such text to survive intact.[3][2] Easily one of the most important philosophical classics in ancient China,[4] it touches on administration, diplomacy, war and economics,[5] and is also valuable for its abundance of anecdotes about pre-Qin China. Han Fei's writings were very influential on the future first emperor of China, Qin Shi Huang. After the early demise of the Qin dynasty, Han Fei's philosophy was officially vilified by the following Han Dynasty. Despite its outcast status throughout the history of imperial China, his political theory continued to heavily influence every dynasty thereafter, and the Confucian ideal of a rule without laws was never again realized. Shu Han's chancellor Zhuge Liang
Zhuge Liang
demanded emperor Liu Shan
Liu Shan
read the Han Feizi
Han Feizi
for learning the way of ruling. Though differing considerably in style, the coherency of the essays lend themselves to the possibility that they were written by Han Fei himself, and are generally considered more philosophically engaging than the Book of Lord Shang.[6]

Contents

1 Introduction 2 Performance and title (Xing-Ming)

2.1 The "Two Handles"

3 Comparisons 4 Translations 5 References

5.1 Footnotes 5.2 Works cited

6 External links

Introduction[edit] Han's worldview describes an interest-driven human nature together with the political methodologies to work with it in the interest of the state and Sovereign, namely, engaging in wu-wei (passive observation), systematically using Fa (law, measurement, statistic) to maintain leadership and manage human resources. Rather than rely too much on worthies, who might not be trustworthy, Han binds their programs (to which he makes no judgement, apart from observances of the facts) to systematic reward and penalty (the "Two Handles"), fishing the subjects of the state by feeding them with interests. That being done, the ruler minimizes his own input. Like Shang Yang
Shang Yang
and other Fa philosophers, he admonishes the ruler not to abandon Fa for any other means, considering it a more practical means for the administration of both a large territory and personnel near at hand. Han's philosophy proceeds from the regicide of his era. Goldin writes: "Most of what appears in the Han Feizi
Han Feizi
deals with the ruler’s relations with his ministers, [who] were regarded as the party most likely, in practice, to cause him harm." Han Fei
Han Fei
quotes the Springs and Autumns of Tao Zuo: “'Less than half of all rulers die of illness.' If the ruler of men is unaware of this, disorders will be manifold and unrestrained. Thus it is said: If those who benefit from a lord’s death are many, the ruler will be imperiled."[7] Performance and title (Xing-Ming)[edit]

"If one has regulations based on objective standards and criteria and apply these to the mass of ministers, then that ruler cannot be duped by cunning fraudulence."[8] Han Fei

Han Fei
Han Fei
was notoriously focused on what he termed Xing-Ming,[9] which Sima Qian
Sima Qian
and Liu Xiang define as "holding actual outcome accountable to Ming.(speech)"[10][11] In line with both the Confucian and Mohist rectification of names,[12] it is relatable to the Confucian tradition in which a promise or undertaking, especially in relation to a government aim, entails punishment or reward,[13] though the tight, centralized control emphasized by both his and his predecessor Shen Buhai's philosophy conflicts with the Confucian idea of the autonomous minister.[14] Possibly referring to the drafting and imposition of laws and standardized legal terms, Xing-Ming may originally have meant "punishments and names", but with the emphasis on the latter.[15] It functions through binding declarations (Ming), like a legal contract. Verbally committing oneself, a candidate is allotted a job, indebting him to the ruler.[16] "Naming" people to (objectively determined) positions, it rewards or punished according to the proposed job description and whether the results fit the task entrusted by their word, which a real minister fulfils.[17][12] Han Fei
Han Fei
insists on the perfect congruence between words and deeds. Fitting the name is more important than results.[17] The completion, achievement, or result of a job is its assumption of a fixed form (xing), which can then be used as a standard against the original claim (ming).[18] A large claim but a small achievement is inappropriate to the original verbal undertaking, while a larger achievement takes credit by overstepping the bounds of office.[19] Han Fei's "brilliant ruler" "orders names to name themselves and affairs to settle themselves."[19]

"If the ruler wishes to bring an end to treachery then he examines into the congruence of the congruence of hsing (form/standard) and claim. This means to ascertain if words differ from the job. A minister sets forth his words and on the basis of his words the ruler assigns him a job. Then the ruler holds the minister accountable for the achievement which is based solely on his job. If the achievement fits his job, and the job fits his words, then he is rewarded. If the achievement does not fit his jobs and the job does not fit his words, then he will be punished.[20]

Assessing the accountability of his words to his deeds,[21] the ruler attempts to "determine rewards and punishments in accordance with a subject's true merit" (using Fa).[22] It is said that using names (ming) to demand realities (shih) exalts superiors and curbs inferiors,[23] provides a check on the discharge of duties, and naturally results in emphasizing the high position of superiors, compelling subordinates to act in the manner of the latter.[24] Han Fei
Han Fei
considers Xing-Ming an essential element of autocracy, saying that "In the way of assuming Oneness names are of first importance. When names are put in order, things become settled down; when they go awry, things become unfixed.”[25] He emphasizes that through this system, initially developed by Shen Buhai, uniformity of language could be developed,[26] functions could be strictly defined to prevent conflict and corruption, and objective rules (Fa) impervious to divergent interpretation could be established, judged solely by their effectiveness.[27] By narrowing down the options to exactly one, discussions on the "right way of government" could be eliminated. Whatever the situation (Shih) brings is the correct Dao.[28] Though recommending use of Shen Buhai's techniques, Han Fei's Xing-Ming is both considerably narrower and more specific. The functional dichotomy implied in Han Fei's mechanistic accountability is not readily implied in Shen's, and might be said to be more in line with the later thought of the Han dynasty linguist Xu Gan than that of either Shen Buhai
Shen Buhai
or his teacher Xun Kuang.[29] The "Two Handles"[edit]

Mythical White Tiger. Qin Shi Huang
Qin Shi Huang
was called the "Tiger of Qin"

Supposing the tiger cast aside its claws and fangs and let the dog use them, the tiger would, in turn, be subjected by the dog. Han Fei
Han Fei
Zi

A modern statue of the First Emperor and his attendants on horseback

The two August Lords of high antiquity grasped the handles of the Way and so were established in the center. Their spirits mysteriously roamed together with all transformations and thereby pacified the four directions. Huainanzi

Though not entirely accurately, most Han works identify Shang Yang with penal law.[30] Its discussion of bureaucratic control is simplistic, chiefly advocating punishment and reward.[31] Shang Yang was largely unconcerned with the organization of the bureaucracy apart from this.[32] The use of these "two handles" (punishment and reward) nonetheless forms a primary premise of Han Fei's administrative theory.[33] However, he includes it under his theory of Shu in connection with Xing-Ming.[34] As a matter of illustration, if the "keeper of the hat" lays a robe on the sleeping Emperor, he has to be put to death for overstepping his office, while the "keeper of the robe" has to be put to death for failing to do his duty.[35] The philosophy of the "Two Handles" likens the ruler to the tiger or leopard, which "overpowers other animals by its sharp teeth and claws"(rewards and punishments). Without them he is like any other man; his existence depends upon them. To "avoid any possibility of usurpation by his ministers", power and the "handles of the law" must "not be shared or divided", concentrating them in the ruler exclusively. In practice, this means that the ruler must be isolated from his ministers. The elevation of ministers endangers the ruler, with which he must be kept strictly apart. Punishment confirms his sovereignty; law eliminates anyone who oversteps his boundary, regardless of intention. Law "aims at abolishing the selfish element in man and the maintenance of public order", making the people responsible for their actions.[36] Han Fei's rare appeal (among Legalists) to the use of scholars (law and method specialists) makes him comparable to the Confucians, in that sense. The ruler cannot inspect all officials himself, and must rely on the decentralized (but faithful) application of laws and methods (fa). Contrary to Shen Buhai
Shen Buhai
and his own rhetoric, Han Fei insists that loyal ministers (like Guan Zhong, Shang Yang, and Wu Qi) exist, and upon their elevation with maximum authority. Though Fa-Jia sought to enhance the power of the ruler, this scheme effectively neutralizes him, reducing his role to the maintenance of the system of reward and punishments, determined according to impartial methods and enacted by specialists expected to protect him through their usage thereof.[37][38] Combining Shen Buhai's methods with Shang Yang's insurance mechanisms, Han Fei's ruler simply employs anyone offering their services.[39] Comparisons[edit] Apart from the influence of Confucianist Xun Zi, who was his and Li Si's teacher, Han Fei
Han Fei
wrote a commentary on the Tao Te Ching, which he interpreted as a political text. For this reason, the Han Feizi
Han Feizi
is sometimes included as part of the syncretist Huang-Lao (Taoist) tradition, seeing the Tao as a natural law that everyone and everything was forced to follow. Parallel to this, he believed that an ideal ruler made laws, like an inevitable force of nature, that the people could not resist. Translator W. K. Liao describes the world view of Han Fei
Han Fei
Tzŭ as "purely Taoistic", advocating a "doctrine of inaction" nonetheless followed by an "insistence on the active application of the two handles to government", this being the "difference between Han Fei Tzŭ's ideas and the teachings of the orthodox Taoists (who advocated non-action from start to finish -ed)." Liao compares Han Fei's thought to Shang Yang, "directing his main attention... to the issues between ruler and minister... teaching the ruler how to maintain supremacy and why to weaken the minister."[40] Translations[edit]

Liao, W. K. (1939). The Complete Works of Han Fei
Han Fei
Tzu. London: Arthur Probsthain. ——— (1959). The Complete Works of Han Fei
Han Fei
Tzu, Volume II. London: Arthur Probsthain. Watson, Burton (1964). Han Fei
Han Fei
Tzu: Basic Writings. New York: Columbia University Press.

References[edit] Footnotes[edit]

^ Encyclopedia of World Biography ^ a b Levi (1993), p. 115. ^ Pines, Yuri, "Legalism in Chinese Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2014 Edition), Edward N. Zalta (ed.), http://plato.stanford.edu/archives/win2014/entries/chinese-legalism/

(Goldin 2013)

^ Ann A. Pang-White. 2016. p.554. The Bloomsbury Research Handbook of Chinese Philosophy and Gender. https://books.google.com/books?id=FaGKCwAAQBAJ&pg=PT554 ^ Jacques Gernet 1982. p.90. A History of Chinese Civilization. https://books.google.com/books?id=jqb7L-pKCV8C&pg=PA90 ^ Pines, Yuri, "Legalism in Chinese Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2014 Edition), Edward N. Zalta (ed.), http://plato.stanford.edu/archives/win2014/entries/chinese-legalism/. ^ https://www.sas.upenn.edu/ealc/system/files/bio/%5Buser-raw%5D/papers/Introduction.pdf Introduction: Han Fei
Han Fei
and the Han Feizi. Paul R. Goldin. Chen Qiyou 2000: 5.17.321–2 ^ Chad Hansen, 1992 p.367 A Daoist Theory of Chinese Thought. https://books.google.com/books?id=nzHmobC0ThsC&pg=PA367 ^ Chad Hansen, 1992 p.349 A Daoist Theory of Chinese Thought https://books.google.com/books?id=nzHmobC0ThsC&pg=PA349 ^ Pines, Yuri, "Legalism in Chinese Philosophy", The Stanford Encyclopedia of Philosophy (Winter 2014 Edition), Edward N. Zalta (ed.), 1. Defining Legalism http://plato.stanford.edu/archives/win2014/entries/chinese-legalism/ ^ Creel 1970, What Is Taoism?, 87, 104

Makeham, J. (1990) p. 91. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902

^ a b Chad Hansen, 1992 p.365 A Daoist Theory of Chinese Thought https://books.google.com/books?id=nzHmobC0ThsC&pg=PA308 ^ Chad Hansen, 1992 p.365 A Daoist Theory of Chinese Thought https://books.google.com/books?id=nzHmobC0ThsC&pg=PA349 ^ Creel 1970, What Is Taoism?, 83 ^ Mark Edward Lewis, 1999 p.33, Writing and Authority in Early China. https://books.google.com/books?id=8k4xn8CyHAQC&pg=PA33 ^ Makeham, J. (1990) p. 98, 100, 111. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902

John Makeham 1994 p.147. Name and Actuality in Early Chinese Thought. https://books.google.com/books?id=GId_ASbEI2YC&pg=PA147

^ a b A.C. Graham 1989. p.284. Disputers of the Tao. https://books.google.com/books?id=QBzyCgAAQBAJ&pg=PA283 ^ John Makeham 1994 p.75. Name and Actuality in Early Chinese Thought. https://books.google.com/books?id=GId_ASbEI2YC&pg=PA75 ^ a b Makeham, J. (1990) p. 96, 98. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902 ^ Makeham, J. (1990) p. 96, 98. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902

John Makeham 1994 p.75. Name and Actuality in Early Chinese Thought. https://books.google.com/books?id=GId_ASbEI2YC&pg=PA75 Chad Hansen, 1992 p.365. A Daoist Theory of Chinese Thought. https://books.google.com/books?id=nzHmobC0ThsC&pg=PA365 A.C. Graham 1989. p.284. Disputers of the Tao. https://books.google.com/books?id=QBzyCgAAQBAJ&pg=PA284

^ Makeham, J. (1990) p. 90. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902 ^ John Makeham 1994 p.68. Name and Actuality in Early Chinese Thought. https://books.google.com/books?id=GId_ASbEI2YC&pg=PA68

Makeham, J. (1990) p. 90. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902

Chad Hansen, 1992 p.308, 349 A Daoist Theory of Chinese Thought https://books.google.com/books?id=nzHmobC0ThsC&pg=PA349

S.Y. Hsieh, 1995. p.81 Chinese Thought: An Introduction https://books.google.com/books?id=-E5LZeR7QKwC&pg=PA81 Paul R. Goldin, Persistent Misconceptions about Chinese Legalism. p.7-8 https://www.academia.edu/24999390/Persistent_Misconceptions_about_Chinese_Legalism_

^ Creel, 1959 p. 202. The Meaning of Hsing-Ming. Studia Serica: Sinological studies dedicated to Bernhard Kalgren ^ Creel 1970, What Is Taoism?, 86

Creel, 1959 p. 206. The Meaning of Hsing-Ming. Studia Serica: Sinological studies dedicated to Bernhard Kalgren

^ Makeham, J. (1990) p.114. The Legalist Concept of Hsing-Ming: An Example of the Contribution of Archaeological Evidence to the Re-Interpretation of Transmitted Texts. Monumenta Serica, 39, 87-114. Retrieved from https://www.jstor.org/stable/40726902 ^ Chad Hansen. Philosophy of Language in Classical China. http://www.philosophy.hku.hk/ch/lang.htm ^ Jacques Gernet 1982 p.91. A History of Chinese Civilization. https://books.google.com/books?id=jqb7L-pKCV8C&pg=PA91 ^ Chad Hansen, 1992 p.367, 370-372 A Daoist Theory of Chinese Thought https://books.google.com/books?id=nzHmobC0ThsC&pg=PA372 ^ John Makeham 1994 p.82. Name and Actuality in Early Chinese Thought. https://books.google.com/books?id=GId_ASbEI2YC&pg=PA82 ^ Creel, What Is Taoism?, 100 ^ Cite error: The named reference books.google.com was invoked but never defined (see the help page). ^ Creel 1970, What Is Taoism?, 100, 102 ^ Christian von Dehsen Christian von Dehsen, Philosophers and Religious Leaders https://books.google.com/books?id=XZrbAAAAQBAJ&pg=PT400 ^ Chad Hansen, 1992 p.367 A Daoist Theory of Chinese Thought https://books.google.com/books?id=nzHmobC0ThsC&pg=PA367 ^ Eileen Tamura 1997 p.54. China: Understanding Its Past, Volume 1. https://books.google.com/books?id=O0TQ_Puz-w8C&pg=PA54 ^ Ellen Marie Chen, 1975 p.2,4, 6-9 Reason and Nature in the Han Fei-Tzu, Journal of Chinese Philosophy Volume 2. ^ Yuri Pines 2003 p.77,83. Submerged by Absolute Power ^ (Chen Qiyou 2000: 2.6.107) ^ Jacques Gernet 1982 p.91. A History of Chinese Civilization. https://books.google.com/books?id=jqb7L-pKCV8C&pg=PA91 ^ Chapter VIII. Wielding the Sceptre http://www2.iath.virginia.edu/saxon/servlet/SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen/xsl/dynaxml.xsl&chunk.id=d2.8&toc.depth=1&toc.id=0&doc.lang=bilingual

Works cited[edit]

Knechtges, David R. (2010). " Han Feizi
Han Feizi
韓非子". In Knechtges, David R.; Chang, Taiping. Ancient and Early Medieval Chinese Literature: A Reference Guide, Part One. Leiden: Brill. pp. 313–317. ISBN 978-90-04-19127-3.  Lévi, Jean (1993). "Han fei tzu 韓非子". In Loewe, Michael. Early Chinese Texts: A Bibliographical Guide. Berkeley: Society for the Study of Early China; Institute of East Asian Studies, University of California Berkeley. pp. 115–24. ISBN 1-55729-043-1.  Nivison, David Shepherd (1999). "The Classical Philosophical Writings". In Loewe, Michael; Shaughnessy, Edward. The Cambridge History of Ancient China. Cambridge: Cambridge University Press. pp. 745–812. ISBN 0-521-47030-7. 

External links[edit]

Full text of Han Feizi
Han Feizi
in English and Classical Chinese Full text of Han Feizi
Han Feizi
in Classical Chinese Han Feizi
Han Feizi
a

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