During the Western Han Dynasty, Liu Xiang added several other people's works, such as Seeing Qin at First, Traveling to the Capital, Storing Korea in the Later Half, etc., and finally decided on 55 works of Han Feizi. Han Fei's ideological achievements have surpassed all representative legalists. On the basis of summarizing the thoughts of Shang Yang, Shen Buhai and Shen Dao, he put forward a mature theory of rule of law combining law, technique and potential. He believes that the monarch must attach importance to power, power and the politics of controlling subordinates to ensure the implementation of the law and consolidate the centralized status of the monarch. Later, Li Si and Qin Shihuang gave full play to his thoughts, unified China and established a centralized monarchy system.
Han Fei also inherited Xunzi's theory of evil nature and advocated that rewards and punishments must be implemented in governing the country. In Han Feizi, both the explanation of Lao Zi and the metaphor of Lao Zi are from the perspective of legalism, which embodies Han Fei's philosophical thought. Wu Zhu divided the development of history into three stages: ancient, medieval and modern. He believes that the society and politics will change with the continuous development of the times, and the Confucian idea of restoring Zhou Li can no longer meet the requirements of the times.
There is also the original link below ~
/Han Feizi/
Legalist thought is briefly introduced as follows:
Oppose the ritual system
Legalists attach importance to law and oppose Confucian "rites". In their view, the emerging landlord class at that time opposed the hereditary privilege of monopolizing economic and political interests by nobles and demanded private ownership of land, which was a fair and correct proposition. The etiquette system of maintaining aristocratic privileges is backward and unfair.
The role of law
The first function is to "settle disputes", that is, to clarify the ownership of things. Shen Dao, one of the legalists, made a very simple analogy: "A rabbit went and a hundred people chased it. Accumulate rabbits in the market and ignore them. No rabbits, no arguments. " A rabbit ran away, and many people chased it, but they didn't look at so many rabbits in the market. It's not that you don't want rabbits, but that the ownership has been determined and you can't argue any more, otherwise you will violate the law and be punished.
The second function is to "make meritorious deeds and fear violence", that is, to encourage people to make meritorious deeds and make those who are lawless feel afraid. The ultimate goal of prosperity is to make Qiang Bing rich and win the war of annexation.
The theory of human nature of "likes and dislikes"
Legalists believe that all people have the nature of "liking advantages and avoiding disadvantages" or "seeking advantages and avoiding disadvantages". As Guan said, a businessman runs around day and night, driving thousands of miles doesn't feel far, because interests attract him ahead. Fishermen are not afraid of difficulties and dangers, and they don't care if they sail against the current for a hundred miles. It is also the pursuit of fishing interests. Based on the same idea, Shang Yang came to the conclusion: "There are likes and dislikes in life, so the people can cure them."
Historical view of "violating the past and not following the present"
Legalists oppose conservative retro ideas and advocate reform. They believe that history is developing forward, and all laws and systems should develop with the development of history, neither retrogressive nor conformist. Shang Yang clearly put forward the idea of "violating the past and not following the present". Han Fei further developed Shang Yang's proposition that "time-shifting chaos is difficult to cure", and he satirized the conservative Confucianism as a fool waiting for him.
The general plan of governing the country by combining law, technique and situation
Shang Yang, Shen Dao and Shen Buhai advocated attaching importance to law, potential and technique respectively, each with its own characteristics. When Han Fei, a master of legalism, put forward the idea of combining the three closely. Law refers to perfecting the legal system, and potential refers to the power of the monarch, and it is necessary to monopolize the military and political power. Art refers to the strategies and means of controlling ministers, mastering political power and enforcing laws and regulations. It is mainly to detect and prevent the crime of rebellion and maintain the status of the monarch.
Legalist thought is fundamentally different from the form of democracy and rule of law that we advocate now. The biggest thing is that legalists strongly advocate the centralization of monarchy, and it is absolute. Pay attention to this. We can selectively learn and make use of other legalist ideas.
Han Feizi has two explanations: one refers to Han Fei, a Korean philosopher and legalist at the end of the Warring States Period; Two refers to a book, which was compiled by later generations after Han Fei's death by collecting his legacy and adding articles about Han Fei's theory.
Han Fei (280- 233 BC) was an aristocrat in South Korea [now Xinzheng, Henan] at the end of the Warring States Period. He was "fond of learning the name of criminal demons" and was later called Han Feizi. Some people say he stutters.
He and Reese are both disciples of Xunzi. At that time, South Korea was very weak and was often bullied by neighboring countries. He repeatedly put forward plans for prosperity to the king of South Korea, but they were not adopted by the king of South Korea. Han Fei wrote a series of articles, such as Lonely Anger and Five Cheats, and was later included in a book, Han Feizi. Ying Zheng, King of Qin, read Han Fei's article and praised it. In 234 BC, Han Fei came to Qin as an envoy of South Korea and wrote a letter to the king of Qin, urging him to attack Zhao first and slow down Korea. Reese was jealous of Han Fei's talent and tried to frame him with Yao Jia. Han Fei was forced to commit suicide by taking poison.
Han Fei pays attention to the study of history and thinks that history is constantly developing and progressing. He believes that if today's world is still praising "the Tao of Yao, Shun, Tang and Wu", "it will be a smile of the new saints". Therefore, he advocated that "we should not take it by surprise to repair the ancient times", "things are different when the world is different" and "things are different when things are different" (everything is wrong), and policies should be formulated according to today's reality. His view of history provided a theoretical basis for the reform of the landlord class at that time.
Han Fei inherited and summarized the thoughts and practices of legalists in the Warring States period, and put forward the theory of absolute monarchy and centralization. He advocated that "things are in the quartet and in the central government; Sages insist on everything, and all directions will work "(everything is wrong, property rights are right). The power of the country should be concentrated in the hands of the monarch ("saint"), and the monarch must have the power and influence to govern the world. "The master of thousands of riders is the king of thousands of riders, so those who control the world and levy princes will also use their power" (everything goes wrong, the master of people). To this end, you mainly use various means to eliminate hereditary slave owners and nobles, "disperse their party" and "seize their auxiliary" (everything goes wrong, the main road); At the same time, select a group of feudal officials who have been trained by practice to replace them. "The prime minister must start from the state department, and the valiant soldier must be sent away" ("Han Fei Zi Xian Xue"). Han Fei also advocated reform and the rule of law, demanding "abolishing the former king's teaching" (Han Feizi Tian Wen) and "teaching by law" (Han Feizi Wu Note). He stressed that a "law" must be strictly enforced, and no one can be an exception, so that "the law is not expensive", "don't avoid officials after punishment, be good and leave behind" ("everything is enough"). He also believes that only by imposing severe punishment can people obey, society be stable and feudal rule be consolidated. These propositions of Han Fei reflected the interests and demands of the emerging feudal landlord class, and provided a theoretical basis for ending the vassal regime and establishing a unified centralized feudal country. After Qin Shihuang unified China, many political measures were the application and development of Han Fei's theory.
Han Feizi is the work of Han Fei, a Korean legalist at the end of the Warring States Period.
Han Feizi focuses on promoting the rule of law theory of combining illegality, technology and power in South Korea. Han Fei's theory of combining "law", "skill" and "potential" reached the peak of the pre-Qin legalist theory, which provided a theoretical weapon for the Qin Dynasty to unify the six countries and also provided a theoretical basis for the later feudal autocratic system.
Han Fei's simple dialectical thought is also outstanding. He first put forward the theory of contradiction, using the fable story of spear and shield to illustrate the truth that "indestructible shield and indestructible spear cannot coexist" It is worth mentioning that the book Han Feizi records a large number of fables, among which the most famous ones are Contradictions, Waiting for the Rabbit, Medical Taboos, Cramming, and Old Horse Knowing the Way. These vivid fables contain profound philosophies, which give people wisdom and enlightenment with their perfect combination of ideology and artistry, and have high literary value.
Han Feizi lived in the 3rd century BC and was a royal family in South Korea at the end of the Warring States Period. He stutters, but he is good at writing books.
In the era when Han Feizi lived, South Korea's national strength was weakening. Out of patriotism, he wrote to the King of South Korea many times, suggesting political reform, arguing that the rulers should regard Qiang Bing as an important task. But the king didn't adopt it. Therefore, according to the historical experience and lessons of governing the country and the real social situation, he wrote more than 100,000 words of political essays such as Wu Zhu, Lonely Anger, Story at Home and Abroad, Lin Shu and Difficulties, and compiled them into a book Han Feizi. His paper was neglected in North Korea, but it spread to the powerful country of Qin at that time, and was very popular with Qin Shihuang. Qin Shihuang sent troops to attack South Korea, and the king of South Korea sent Han Fei to Qin for peace. Qin Shihuang left him for reuse. Li Si, then prime minister of Qin State, was a classmate of Han Feizi. Knowing that Han Feizi's talent was higher than his, he slandered Qin Shihuang and framed him out of jealousy. Qin Shihuang listened to rumors, put Han Feizi in prison and poisoned him.
Han Feizi's main work, Han Feizi, is the work of pre-Qin legalists. This book consists of 55 articles with more than 100,000 words, most of which are Han Fei's own works. At that time, Confucianism and Mohism were the representatives of China's ideological circle, and advocated "king before law" and "restoring ancient ways". Han Feizi's legalist theory resolutely opposes retro and advocates adapting to the times. Han Feizi criticized Confucianism, which advocated "benevolence" and the rule of law, and put forward four policies: heavy reward, heavy punishment, heavy agriculture and heavy war. Han Feizi advocated divine right. Since the Qin Dynasty, the totalitarian rule of feudal absolutism in China has been established, and Han Feizi's theory is quite influential.
Han Feizi's article is rigorous in reasoning, sharp in writing, thorough in discussion, well-founded and to the point. For example, in the article Zheng Wu, there are as many as 47 ways to analyze the demise of a country, which is really rare. The two articles "Difficult to Speak" and "Difficult to Speak" try to figure out the speaker's psychology and how to avoid congenial feelings and nuance.
Han Feizi's articles are ingenious in conception, bold in description, humorous in language and plain in beauty, which has the artistic effect of intriguing and warning the world. Han Feizi is also good at using a large number of simple fables and rich historical knowledge as argumentation materials to expound abstract truth and vividly reflect his legalist thought and his profound understanding of social life. Many fables in his articles have become well-known idioms and allusions because of their rich connotations and vivid stories, and have been widely used by people so far.