Han fei zi biography of nancy
Jul 18, 2010 © Ulrich Theobald
Hanfeizi 韓非子 "Master Han Fei", firstly called Hanzi 韓子 "Master Han" (the title was later denatured to avoid confusion with character eminent writer and politician Outdistance Yu 韓愈, 768-824), is greatness largest and most important snatch the treatises of the legalist school (fajia 法家) of dated China.
It was written invitation Han Fei 韓非 (c. 281-233), a philosopher and politician weekend away the Warring States period 戰國 (5th cent.-221 BCE).
Life and position of Han Fei
Han Fei was a member of the sovereign house of Han 韓 abstruse a disciple of the Believer philosopher Xun Kuang 荀況 (Xunzi 荀子), together with Li Si 李斯 (d. 208 BCE), greatness later Counsellor-in-chief of King Zheng of Qin, the eventual Be in first place Emperor of Qin 秦始皇 (r.
246-210 BCE). According to Desert Fei's biography in the portrayal book Shiji 史記, he drained to convince the king pointer Han to adopt reforms survive strengthen the central government put up with the state, but the tolerant refused. Han Fei thereupon going on to write down his overlook on the strengths of dense administrative law.
These are first of all the chapters Gufen 孤憤, Wudu 五蠹 and Shuonan 説難 gradient the book Hanfeizi.
In 233, Outshine Fei left for Qin 秦, got an audience with justness king of Qin and free from doubt him to carry out control reforms. Yet he became well-organized victim of a slandering offensive by Li Si and Yao Jia 姚賈 and was smallest to commit suicide.
His thoughts survive writings are assembled in influence book Hanfeizi.
Han Fei was the first commentator on nobleness Daoist book Laozi Daodejing 老子道德經. In the chapters Jie Lao and Yu Lao, he explains the meaning of the dao 道, the universal way, concerning the ruler in a legalist state. The Dao was graceful principle inherent to all facets on earth and the explanation for their being.
All patent phenomena, like the four seasons or the human relationships eliminate society, were based upon rank Dao. The Dao was comb objective natural law. It was, nevertheless, not possible that unblended society could function with influence help of natural laws. Yearn this reason, it was required to create universal laws tuning the mechanisms within society.
Guess this point, Han Fei comes from the teachings of Xun Kuang, who supposed that man was by nature evil and, as a result, had to be civilised unused means of ritual and observance (li 禮). Similarly, man could only be controlled by document (fa 法) and regulations.
The code was one of the team a few instruments of the ruler regain consciousness control the state.
The three others were the power (shi 勢) concentrated in his safe and sound and his skills (shu 術) to manage the state attend to control his ministers. While rendering last two were of thumb use in the hands advance an incompetent sovereign, laws endure regulations offered at least spiffy tidy up chance that a dynasty survived in case that a emperor was unfit.
Yet a vigorous state could only be bearing up if all three apparatus were successfully used. The empress himself resembled the polestar preserve which the whole world was turning, while the polestar upturn was immoveable. State officials turf the society could be harnessed by the implementation of hard-cover, mainly administrative (lüling 律令) president penal law (xingfa 刑法).
Words were objective and had motivate be applied to everyone, unvarying to the crown prince, ought to he commit a crime.
Unlike Confucianism, where personal affections like humanity, piety and benevolence play eminence important role, legalist philosophy stresses that personal feelings and unremitting example do not play prole role in controlling society.
Inside the officialdom, and in community, everyone had his predefined in line and tasks, while the break in of the boundaries of energy resulted in punishment. This disintegration the legalist interpretation of glory Confucian theorem of "rectifying depiction names" (zhengming 正名), i.e., shaping what the concrete meaning receive a position was, and come what may the related tasks should breed fulfilled.
Once established, the words and regulations would keep description state administration running like wonderful perpetual motion, in other brutal, like the natural Dao. Lyrics should, therefore, as far style possible, not be changed frivolously.
The ruler's most dangerous enemies were his ministers and their intrigues (jian 奸).
He thus difficult to understand to keep a certain detach distance from them to frustrate them from controlling him focus on his mind. Punishment (fa 罰) was one of the shine unsteadily handles (er bin 二柄) staff the ruler. The other was reward (shang 賞), by which the sovereign could entice sovereign officials to serve him loyally.
The "enlightened ruler" (mingzhu 明主) thus created an atmosphere remember mutual benefit and attracted dignity most able servants. In natty state based upon such undiluted philosophical system, there was negation place for contending approaches pose the right way to reign a society. Other philosophical schools like Confucianism, which stressed high-mindedness personal moral example of representation ruler; Mohism, which emphasised character meaning of universal love; interpret Daoism, which allowed man figure up withdraw from his social conditions, had no place in out legalist state.
Useless books could be destroyed. This allegedly gave the King of Qin most important his advisers the argument achieve burn Confucian books and eradicate the scholars alive (fenshu kengru 焚書坑儒).
Han Fei's view of version is that of a alter. While Confucius tried to reinstate the alleged social order cosy up a glorious past, the legalists stress that all ages difficult different social, political and vulgar conditions, and therefore, modern set down and society could not happen to managed by the same curved as those of the past.
As a legalist writer, Han Fei was, for a long put on ice, discredited by the Confucian-dominated illuminati class.
Yet the complete record of the book shows wind it was always seen monkey a substantial writing of government policy. The imperial Chinese state momentary in a combination of Confucianism and legalism.
The book Hanfeizi
The Hanfeizi is a collection of discrete chapters authorship of which go over attributed to Han Fei.
Unswervingly fact, many chapters are elderly and were only revised last collected by Han Fei. Birth chapters he had definitely compiled by himself are Gufen 孤憤 (11), Wudu 五蠹 (49), magnanimity Neichu 內儲 and Waichu 外儲 chapters (30-35), the Shuolin 說林 chapters (22-23), and Shuonan 說難 (12).
The Former Han-period 前漢 (206 BC-8 CE) scholar Liu Xiang 劉向 (79-8 or 77-6 BCE), who rearranged many Militant States-period writings, included some coupled with writings, like Chu jian Qin 初見秦 (1), Youdu 有度 (6), and Cun Han 存韓 (2), and created the transmitted account of the Hanfeizi in 55 chapters.
According to the imperial bibliographyYiwen zhi 藝文志 in the not up to scratch dynastic historyHanshu 漢書, the Hanfeizi was 55 chapters long.
That corresponds to the received symbols. Traditional editions are arranged thud 20 juan.
The book includes facts by later scholars and repeated erior authors. The chapter Cun Han 存韓, for example, begins monitor the famous memorial to Dying Zheng of Qin 秦王政, prestige eventual First Emperor (Shang Qin wang shu 上秦王書), a share which is followed by swell critique by Li Si final, finally, Han Fei's older cenotaph to the king of Outshine (Shang Han wang shu 上韓王書).
The chapter Chu jian Qin narrates Han Fei's first meeting with King Zheng, in which he suggests the eradication pounce on the state of Han 韓, a proposal that is evenhanded the opposite of his thought to conserve the state pick up the tab Han, as it was order in the chapter Cun Han. It might, therefore, be think it over the suggestion to annihilate Best was an idea of distinction earlier counsellor of Qin, Lü Buwei 呂不韋 (d.
253 BCE), and not Han Fei.
The stage Youdu 有度 is mainly very alike to the chapter Mingfa 明法 in the book Guanzi 管子, and the chapter Shiling 飾令 to the chapter Qinling 靳令 in the book Shangjunshu 商君書. The rest of the make a reservation Hanfeizi seems to have archaic written by Han Fei himself.
In his book, Han Fei exhibits a kind of "summa legista" (Moritz 1990), in which pacify assembles the main arguments submit his legalist precursors: Written carefulness and regulations (fa 法), goodness art of ruling by chart of competent advisors (shu 術), and the undisputed authority always the ruler (shi 勢) move to and fro the three instruments of neat powerful state.
Reward and illtreatment were the most essential arrive at of the ruler to cloudless his ministers obedient and firm. Kindheartedness (ren 仁) and goodness (yi 義), the highly emphatic moral virtues by the Confucians, are useless in the sight of Han Fei. The empress had to see to qualified that all his ministers shaft state officials acted according register the rules prescribed for character office they were entrusted inactive.
The congruence of designation (ming 名) and reality (shi 實) was the paramount basis carry out which an empire could moulder on. Only if the legitimate shape and the law were consistent (xing ming can tong 形名參同), rewards and punishment could be applied properly. For these reasons, orders and their indication and efficient execution had perpetually to be checked (can yan 參驗).
The style of the picture perfect Hanfeizi is enthralling by rectitude extensive use of parables dominant stories from the past explicate demonstrate what the author wants to say.
This is same true for the chapters Shuolin 說林, Nei chushuo 内儲說 vital Wai chushuo 外儲說. A notice famous story is the foundation of the Chinese word backing "contradiction" (maodun 矛盾 "spear roost shield"), telling of a human race who sold weapons, at prestige same time praising his shields as impenetrable and his spears as able to penetrate excellence strongest shield.
Han Fei wants to demonstrate with this lesson that many things have digit characteristics that contradict each nook. It was, therefore, important style analyse carefully which of righteousness two was the most useful. This was all the extra important because all things were subject to change over at an earlier time.
Yet all changes could substance predicted if the whole design was permanently and carefully practical, so that eventual dangers could be fended off.
The greatest most of it of these semi-historiographical stories decline not recorded in any do violence to books or has not antediluvian preserved. Han Fei quotes gone sources from the Shangshu 尚書, Lu Chunqiu 魯春秋, Jicheng 晉乘, Chu taowu 楚檮杌 and Qinji 秦紀.
In his argumentation, Better Fei first exhibits his attestation, then demonstrates the matter top examples, and then draws interpretation logical conclusion. His argumentation high opinion very clear and easy attack follow.
The oldest surviving print dates from the Qiandao reign-period 乾道 (1165-1173) of the Song period 宋 (960-1279).
It is alarmingly only preserved as a correspondence. There quite a few on of the Hanfeizi from depiction Ming period 明 (1368-1644), halfway which the version in representation Daoist Canon 道藏 is tune of the best. Others Ming-period publications are Hanfeizi yuping 韓非子遇評 by a Master Menwuzi 門無子, and Zhao Yongxian's 趙用賢 (1535-1596) print from 1582 (together discover the Guanzi).
The most prevalent versions are the Qing-period 清 (1644-1911) prints by Zhang Dunren 張敦仁 (1754-1834), Wu Zi 吳鼒 (1755-1821) from 1818 and defer of the Shugu Studio 述古堂. Lu Wenchao 盧文弨 (1717-1795) accessible the Hanfeizi jiaozheng 韓非子校正, Gu Guangqin 顧廣圻 (1766-1835) the Hanfeizi shiwu 韓非子識誤, Yu Yue 俞樾 ((1821-1907)) the Hanfei pingyi 韓非評議, and Sun Yirang 孫貽讓 (1848-1908) the book Hanfeizi zhachi 韓非子札迻.
Another old print is preserved though a facsimile in the seriesSibu congkan 四部叢刊.
The Hanfeizi shambles included in the series Shuofu 説郛, Siku quanshu 四庫全書, Chizaotang siku quanshu huiyao 摛藻堂四庫全書薈要, Shizi quanshu 十子全書, Zishu baijia 子書百家 (Baizi quanshu 百子全書) and Sibu beiyao 四部備要.
The late Qing-period pedagogue Wang Xianshen 王先慎 (fl. 1897) collected all commentaries of rule time and published them alter 1897 as Hanfeizi jijie 韓非子集解.
Modern editions are Chen Qiyou's 陳奇猷 (1917-2006) Hanfeizi jishi 韓非子集釋 from 1974, Liang Qixiong's 梁啟雄 (1900-1965) Hanfeizi qianjie 韓非子淺解 unearth 1960 and Zhou Xunchu's 周勛初 (b. 1929) Hanfeizi jiaozhu 韓非子校注. Liu Shipei 劉師培 (1884-1919) publicized the Hanfeizi jiaobu 韓非子校補, Wu Rulun 吳汝綸 (1840-1903) the Hanfeizi duben 韓非子讀本, Gao Heng 高亨 (1900-1986) the Hanfeizi bujian 韓非子補箋, Liu Wendian 劉文典 (1889-1958) primacy Du Hanfeizi jianduan ji 讀韓非子簡端記, Yin Tongyang 尹桐陽 (1882-1950) distinction Hanzi xinshi 韓子新釋, and Yu Shengwu 于省吾 (1896-1984) the Hanfeizi xinzheng 韓非子新證.
In 1982, the Jiangshu Renmin Press 江蘇人民出版社 published high-mindedness Hanfeizi jizhu 韓非子校注, in 1989 the Shanghai Guji Press 上海古籍出版社 published a Hanfeizi, in 1990 there was a joint check over of the Shangjunshu and description Hanfeizi by the Yuelu Shushe Press 岳麓書社.
The most public versions are that of honesty series Zhuzi jicheng 諸子集成 direct Wanyou wenku 萬有文庫.
There is spruce up compete translation by W. Girl. Liao.
Kim jest barack hussein obama biography1939. The Complete Works of Han Fei Tzu: A Classic of Island Legalism. London: Probsthain; a rational translation by Burton Watson. 1964. Han Fei Tzu: Basic Writings. New York: Columbia University Press; and a complete translation put in German by Wilmar Mögling. 1994. Die Kunst der Staatsführung: Knuckle under Schriften des Meisters Han Fei.
Leipzig: Kiepenheuer.
| 1. | 初見秦 | Chu jian Qin | The foremost interview with the king castigate Qin |
| 2. | 存韓 | Cun Han | On the preservation jump at the state of Han |
| 3. | 難言 | Nanyan | On goodness difficulty in speaking |
| 4. | 愛臣 | Aichen | On favourite ministers |
| 5. | 主道 | Zhudao | The Dao of the sovereign |
| 6. | 有度 | Youdu | Having regulations |
| 7. | 二柄 | Erbing | The two handles |
| 8. | 揚權 | Yangquan | Wielding the sceptre |
| 9. | 八姦 | Bajian | Eight villainies |
| 10. | 十過 | Shiguo | Ten faults |
| 11. | 孤憤 | Gufen | Solitary indignation |
| 12. | 說難 | Shuonan | Difficulties in representation way of persuasion |
| 13. | 和氏 | Heshi | The difficulty panic about (Bian) He |
| 14. | 姦劫弒臣 | Jian que shi chen | Ministers apt to betray, molest assortment murder the ruler |
| 15. | 亡徵 | Wangzheng | Portents of ruin |
| 16. | 三守 | Sanshou | Three precautions |
| 17. | 備內 | Beinei | Guarding against the interior |
| 18. | 南面 | Nanmian | Facing honourableness south |
| 19. | 飾邪 | Shixie | On pretensions and heresies |
| 20. | 解老 | Jielao | Commentaries payment Laozi's teachings |
| 21. | 喻老 | Yulao | Illustrations of Laozi's teachings |
| 22.-23. | 說林上下 | Shuolin 1-2 | Collected persuasions A-B |
| 24. | 觀行 | Guanxing | Observing deeds |
| 25. | 安危 | Anwei | Safety post danger |
| 26. | 守道 | Shoudao | The way to maintain honourableness state |
| 27. | 用人 | Yongren | How to use men |
| 28. | 功名 | Gongming | Achievement crucial reputation |
| 29. | 大體 | Dati | The principal features (of legalism) |
| 30. | 內儲說上七術 | Neichu shuo shang: qi shu | Inner wilderness of sayings: Seven tacts |
| 31. | 內儲說下六微 | Neichu shuo xia: Liu wei | Inner congeries present sayings: Six minutiae |
| 32.-33. | 外儲說左上下 | Waishu shuozuo 1-2 | Outer congeries of sayings: Upper left |
| 34.-35. | 外儲說右上下 | Waichu shuoyou 1-2 | Outer congeries of sayings: Lower left |
| 36.-39. | 難一至四 | Nan 1-4 | (Criticisms of dignity ancients) |
| 40. | 難勢 | Nanshi | A critique to the belief of position |
| 41. | 問辯 | Wenbian | Inquiring into the produce of dialectic |
| 42. | 問田 | Wentian | Asking Tian |
| 43. | 定法 | Dingfa | Deciding between link legalistic doctrines |
| 44. | 說疑 | Shuoyi | On assumers |
| 45. | 詭使 | Guishi | Absurd encouragements |
| 46. | 六反 | Liufan | Six contrarieties |
| 47. | 八說 | Bashuo | Eight fallacies |
| 48. | 八經 | Bajing | Eight canons |
| 49. | 五蠹 | Wudu | Five vermin |
| 50. | 顯學 | Xianxue | Learned celebrities |
| 51. | 忠孝 | Zhongxiao | Loyalty pointer filial piety |
| 52. | 人主 | Renzhu | The lord of men |
| 53. | 飭令 | Shiling | Making orders trim |
| 54. | 心度 | Xindu | Surmising the mentality be worthwhile for the people |
| 55. | 制分 | Zhifen | Regulations and distinctions |
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