Introduction to Classical
Chinese Philosophy
By Masayuki Sato
Lecture Twelve
The Psychology of Politics and a Search
for Power: The Book of Hanfeizi
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The Outline of Presentation
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(1) Introduction: Question on a prevailed image of
Han Fei’s thought
(2) On Life and Book
(3) The Background of Han Fei’s thought:
(a) Han Fei’s understanding of human beings
(b) Inconsistency between the profit of
ruler and his subordinates
cf. Jixia’s influence on Han Fei’s conception of
Human Nature
(c) The new way of rule for (degenerated)
Present ime
The Outline of Presentation (2)
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(4) Main Argument of Han Fei’s political philosophy
(a) “Human nature cannot be changed”
(b) The method for Mediocre Rulers
(c) The Situation: If a sovereignty lacks its authority?
(d)How should a ruler run his state?
(5) Three predicament of Han Fei’s political philosophy
(a) Immoral methods for moral purpose
(b) Can a mediocre ruler really implement Han Fei’s
theory?
(c) Imaginary combination of “dehumanized ruler”
and “morally motivated prime minister”
Question on a prevailed image of
Han Fei’s thought
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Han Fei (ca. 280–233 BC) was a
Chinese philosopher who, along with Li
Si, developed Xun Zi’s mutualism into
the doctrine embodied by the School of
Law or Legalism.
Quoted by Wikipedia
http://www.thefullwiki.org/Han_Feizi
韓非子肖像
北京歴史博物館蔵
Question on a prevailed image of
Han Fei’s thought

Han Fei (ca. 280–233 BC) was a
Chinese philosopher who, along with Li
Si, developed Xun Zi’s mutualism into
the doctrine embodied by the School of
Law or Legalism.

Quoted by Wikipedia
http://www.thefullwiki.org/Han_Feizi
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韓非子肖像
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北京歴史博物館蔵
Description on Han Fei’s Life by Sima Qian
(Chap. 63 of the Historical Records)
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Han Fei was born as a member of royal family of
the state of Han, the weakest country among those
of that time.
He served Xunzi, together with Li Si, who later
became prime minister of Qin.
King Zheng of Qin (later the First Emperor after
the unification) read some essays by Han Fei, and
said “I will have no more regrets in this life, if I can
but meet the author of these essays!”
Description on Han Fei’s Life by Sima Qian
(Chap. 63 of the Historical Records)
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Although King Zheng successfully invited Han Fei
to his court, he could not believe in his loyalty to
the state of Qin. Thus, he put him in jail. Li Si sent
him poison to suggest him to commit suicide. Han
Fei tried to meet the King but in vain. He could do
nothing but choose to take the poison rather than
being executed.
King Zheng regretted his judgment so that he
cancelled of Han Fei’s execution, but too late.
Suma Qian’s plot for Han Fei’s
tragedic death
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Han Fei was considered to be a master of persuasion,
yet he could not save his own life.
Sima Qian, the author of the Historical Records was
also mutilated by his lord, the Emperor Wu of Han,
due to his failure of persuasion.
Li Si was a disciple of Xunzi, and later became the
prime minister of the State of Qin.
Another story on Han Fei’s death
recorded in the Zhanguo ce 戰國策
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On the other hand, according to the Zhanguo
ce 戰國策, the Collection of Debates by
Persuaders, there was also a story that Han Fei
was executed because Han Fei lost a serious
debate against Yao Jia 姚賈, a mighty officer
at the Qin court.
Here, unlike Sima Qian’s account, Li Si did
not involved himself with Han Fei’s death.
Han Fei was master of
persuasion.
(He is the author of
“Difficulty in
Perusasion”
The formation
a “story” of
“Li
Si
was
a
But Han Fei could
Li Si and Yao Jia
not persuade the
were both mighty
student
of Xunzi”
King Zheng
of Qin
figures at the Qin
and then was
executed
court
Han Fei was a master of persuasion
Han Fei’s skill for persuasion could not save his life
Sima Qian’s inference from Han Fei’s death
to theLi point
that
Han Fei
could
have been
Si and Yao
Jia slandered
Han Fei
because….
Xunzi’s student.
Li Si felt jealous against Han Fei’s talent
when Li Si severed Xunzi with Han Fei.
Why Did Sima Qian wrote
“Han Fei served Xunzi”?
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Sima Qian’s accounts are often too dramatic to be taken as
historical fact because of his tendency to describe clichéd
confrontations between two historical figures which
inevitably result in one figure’s tragic death. In this case,
Li Si is supposed to have caused Han Fei’s death because
he had been jealous and fearful of Han Fei’s talent ever
since their apprenticeship under Xunzi. At the same time,
Sima Qian also sought to add a tragic dimension to the
life of Han Fei, as death was often unavoidable for
prominent statesman and intellectuals—even for a master
of argumentation and persuasion.
Why Did Sima Qian wrote
“Han Fei served Xunzi”?
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Sima Qian may not have had any verifiable records
confirming that Han Fei was Xunzi’s student. With such
limited information, (1) It was clear that Li Si was Xunzi’s
student; (2) There were narratives or anecdotes of some
sort which held Li Si responsible for Han Fei’s death; (3)
The Xunzi included “Human Nature Is Bad” (“Xing’e”),
which seemed similar to Han Fei’s understanding of
human beings. This inspired Sima Qian to link Han Fei
with Li Si more substantially, so that it would seem as if
Han Fei and Li Si were destined to become formidable
opponents.
The Book of Hanfeizi 韓非子
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The Book of Hanfeizi consists of 55 chapters
His philosophy is best presented in
The Gufen 孤憤 (chap. 11: “solitary anger”)
The Shuinan 說難 (chap. 12: “difficulty in
persuasion”)
The Wudu 五蠧 (chap. 49: “Five vermins”)
The Xianxue 顯學 (chap. 50: “Eminent schools”)
It includes the oldest commentary on the Laozi
(chaps. 20 and 21)
It also contains a large number of incisive anecdotes
an fables.
Han Fei’s understanding of
Human beings
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Parents celebrate if a boy is born, while they often
kill if a girl is born. (Liufan)
The silkworm is a kind of worm, but women do not
care about picking it up, because it can produce
profits. (Shuolin xia)
Wife, concubines and children often want the death of
their lord (i.e., husband and father). (Beinei)
The reason why people are willing to commit
themselves to dangerous work is solely for gaining
reward. (Shoudao)
Inconsistency between the profit of
ruler and his subordinates
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The Yellow Emperor said: “Between the lords and
ministers, there happen battles one hundred times a
day!” (Yangque)
The origin of political chaos: If a ruler understand
that the profit between the lord and his minister is
inconsistent, then he would be qualified to rule a
country. If he consider it to be consistent, he would be
threatened. If he share his work with his ministers, he
will become the victim of regicide. (Bajing)
Jixia’s influence on Han Fei’s conception
of Human Nature
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Master Tian said: “All people work for themselves, and not
for others. Thus, if a ruler hires people to serve him, he uses
them by causing them to pursue their own interests, and
does not use them by causing them to (directly) serve his
interests. A Jixia scholar commented on this statement and
said: “What great words Master Tian left us! In ancient
times, when a [sage] ruler hired his subjects, he did not ask
them to have personal affection for him, but only to do their
best to meet their loyalty to themselves. Those who had
taken office in this way were competent without fail, and
those who were sent to the battlefield in this way were
brave without fail.
Jixia’s influence on Han Fei’s conception
of Human Nature
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This is exactly why the allocation of emoluments and
rewards, and the equal and fair designation of names
(i.e., work positions and social status), must not be
determined by the ruler’s subjective mind or
[consideration of] the ruler’s personal profit.
Tradition says: “Do not make plan for rebellion with
those who have worked for you with low salary. Do
not order anyone to fulfill any dangerous mission if
the rewards is trivial.” This is the point that a ruler
should exercise prudence.
The new way of rule for
(degenerated) present time
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When men of ancient times made light of material
goods, it was not because they were benevolent, but
because there was a surplus of goods; and when men
quarrel and snatch today, today, it is not because they
are vicious, but because goods have grown scarce.
(Wudu)
Men of high antiquity strove for moral virtue; men of
middle times sought out wise schemes; men of today
vie to be known for strength and spirit. (Wudu)
Human nature cannot be changed
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Now supposing someone addressed a person, saying, “I
will make you to be wise and to live long,” the world
would certainly think he was practicing deceptions.
Indeed, wisdom is a matter of nature, longevity is a
matter of fate. As nature and fate are not what one can
learn from others, to assert to a person what men not
really do, that is what the world calls deception. To call
anybody what he cannot really be, is flattery is a matter
of nature, indeed. To instruct men in benevolence and
righteousness is the same as to make assertions in the
matters of intelligence and longevity, which the
sovereign with a legal standard does not heed.
Human nature cannot be changed
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For illustration, admiring the beauty of MAO Qiang and
XI Shi gains one’s facial looks nothing; but applying
rouge, pomade, powder, and eyebrow-paint, makes one’s
appearance twice as good as before. Similarly, speaking
about the benevolence and righteousness of the early
kings gains nothing for political order; but understanding
clearly our laws and measures and determining our
rewards and punishments is the rouge, pomade, powder,
and eyebrow-paint of the state. (Xianxue, trans. By Liao,
1959)
For the method for mediocre rulers
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In his defense of the necessity of political
authority, Han Fei argues:
Sage rulers Yao and Shun, as well as tyrant Jie
and Zhou were very special and rare. Such
rulers could appear once less than a thousand
years. The reason that I insist on the
importance of authority is because it would be
helpful for the rule by mediocre rulers who
occupies most of the cases in history. (Nanshi)
The Prevalent Power of authority
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Duke Ai of Lu was a medicre rule, yet when he
ascended the throne and faced south as sovereign of
the state, there was no one within its boundaries who
did not acknowledge allegiance to him. The people
will bow naturally to authority. And he who wields
authority may easily command men to submit;
therefore Confucius remained a subject and Duke Ai
continued to be his ruler. It was not that Confucius
was won by the duke’s righteousness; he simply
bowed before his authority. (Wudu)
The Situation:
If a sovereignty lacks its authority?
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A Flying Dragon rides on the clouds, and a
soaring serpent strolls through the mists [both
are auspicious symbols of the ruler]. When the
clouds disperse and mists clear away, the dragon
and the serpent are then no different from mere
earthworm or ants, for they have lost that on
which they were conveyed. When the worthy
men are subject to the unworthy, it is because
their authority is slight and their status is low.
(Nanshi, trans. By Hsiao)
National Taiwan University Masayuki Sato
The Situation:
If a sovereignty lacks its authority?
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Without the method of reward and punishment
based upon the law and authority of the ruler,
even the most virtuous person such as Yao and
Shun cannot rule the people of only three
houses, even though they fully commit
themselves in persuading their peoples one by
one. (Nanshi)
How should a ruler run his state?
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To prevent “turnover” of sovereignty
(not equal to the “concentration of power”)
To regulate ALL people to engage in
agriculture or military service
Strict implementation of rewards and
punishment
Establishment of assesment system for
bureaucratic duties.
Han Fei’s role in the development
of Chinese Political Philosophy

Han Fei (ca. 280–233 BC) was a
Chinese philosopher who, along with Li
Si, developed Xun Zi’s mutualism into
the doctrine embodied by the School of
Law or Legalism.
Han Fei’s role in the development of
Chinese Political Philosophy

Han Fei (ca. 280–233 BC) was a Chinese
philosopher who, based upon Shang Yang’s
doctrine of strict implementation of law,
synthesized Jixia’s theories of human nature and
political authority, and Shen Puhai’s theory of
technique for controlling bureaucracy, into a
comprehensive or a quasi-scientific political
theory which could be expected to function for
establishing socio-political order most of the time.
Han Fei’s role in the development of
Chinese Political Philosophy

Han Fei (ca. 280–233 BC) was a Chinese
philosopher who, based upon Shang Yang’s
doctrine of strict implementation of law,
synthesized Jixia’s theories of human nature
and political authority, and Shen Puhai’s
theory of technique for controlling
bureaucracy, into a comprehensive or a quasiscientific political theory which could be
expected to function for establishing sociopolitical order most of the time.
Implications: Han Fei and Qin State
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The King Zheng (later, becoming the First Emperor)
idealized Han Fei’s philosophy, but he killed that
person.
Han Fei did not appreciate the rule of Qin, while Qin
rulers highly evaluated the validity of Han Fei’s
theory.
Theoretically speaking, Han Fei foresaw the rapid
disintegration of the Qin regime.
Historically, Han Fei’s theory functioned most well
when it was mixed with some element Confucian
theory.
Three predicament of
Han Fei’s political philosophy
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(1) Immoral methods for moral purpose
Han Fei: “I have not escaping from facing danger
of [assasination and execution] to endeavour to
realize my theory because it is the way to bring
the welfare and charity to my people.” (Wentian)
Are all human beings ruled by the motivation for
profit?
Cf. How are “sages” and “man of law and
method”?
Three predicament of
Han Fei’s political philosophy
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(2) Can a mediocre ruler really implement
Han Fei’s theory?
It is the ruler who can most easily violate any
good principles for ruling.
How can such a ruler decide whether a person
deserves to be what Han Fei categorizes “man
of law and method” or evil minister?
Three predicament of
Han Fei’s political philosophy
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(3) Imaginary combination of “dehumanized ruler”
and “morally motivated prime minister”
If a person really deserves to be “the man of law and
method,” how can he persuade his lord into believing
that he is so?
Historically, most of “sage ministers” have been
executed by their lord at the end.
Cf. Ironically, the combination of the First Emperor
and his prime minister Li Si was closest to this image.
Wiki Chensiyuan
Questions for further discussion
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(1) Try to compare Han Fei’s argument with that
of Machiavelli, e.g., advantages and
disadvantages of each theory.
(2) Do you think that Han Fei’s understanding of
human beings is congenial to that of Xunzi ?
(3) Do you think that Han Fei was a realist
aspect or an idealist ?
Introduction to Classical
Chinese Philosophy
Thank you very much !
Lecture Twelve
The Psychology of Politics and a Search
for Power: The Book of Hanfeizi
Copyright Declaration
Work
Licensing
Author/ Source
复旦大学2006年度申请国家精品课程, http://gsgy.fudan.edu.cn/yuanliu/xianqing.htm
in public domain under section 30 of Taiwan Copyright Act.
頁21
Liao, Wen-k’uei (Liao, Wenkui) 廖文奎. 1959. The Complete Works of Han Fei Tzǔ: A
Classic of Chinese Legalism (two vols.). London: Arthur Probsthain.
頁24
National Taiwan University Masayuki Sato
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