Han Fei Tzu: Basic Writings

by Fei Han, Han Fei, Han Feizi

Book Overview

Representative of the Fachia, or Legalist, school of philosophy, the writings of Han Fei Tzu (280?-233 B.C.) confront the issues of preserving and strengthening the state. His lessons remain timely as scholars continue to examine the nature and use of power. Burton Watson provides a new preface and a helpful introduction.

• Format: Paperback
• Language: English
• ISBN: 0231086091
• ISBN13: 9780231086097
• Release Date: January 1964
• Publisher: Columbia University Press
• Length: 134 Pages
• Weight: 0.40 lbs.
• Dimensions: 0.5" x 4.9" x 7.9"

Customer Reviews

Totalitarianism's Deep Roots in Chinese History

This is the second major work of the ancient Chinese "Legalist" school of political philosophy. The other is the book of Lord Shang. (See my review of this.) It has relevance to today since Mao was an admirer of Legalism. China's first empire was created by the Legalist state of Chin.

For All Managers

I recommend this book to every manager regardless of his or her responsibility. Han Feizi(B.C.3.,China), a tragic prince of the small state of Han, is known as the patriarch of Fa-Chia, or the Leagalist. In his time, dozens of states were struggling for supremacy in China, and hundreds of philosophers presented the kings with their theories about how to rule and enrich the state. Among them, Mo-ists established their school. They thought the state goverened by the king with virture and humanity would flourish because people would follow him. On the other hand, Han objected against them, argued that the law with clear and consistent standards for punishment and favor was necessary for enriching the state and building up the defenses. According to him, the human nature, everyone pursuing one and one's loves' happiness sometimes too ambitiously, couldn't change no matter how their king was humane. Hence, whether the king was like saint or not didn't make sense. All what the ruler has to do is not to transfer the right to exsert the law in order to avoid power games in his state. Additionary, he thought that the law should be changed as the society was changing though the human selfish nature wouldn't change. He quoted historical facts and legends, made interesting fables to explain these ideas in his book. 'Han Feizi(Translations from the Asian Classics)' consists of the part picked out from his most famous productions, outline of early Chinese history, and introduction. It is easy to read. I'm sure that it will give new insight about what the power is and how to maintain it because Han's notion IS fresh even today and useful for every 'ruler.'

Han Fei Tzu-Misunderstood!

I finished reading the philosophy of Han fei Tzu and it was one of the best books I have ever read.It tells of basic human nature and how to confront it.It tells of how to use power against those that try to aquire power for their own use.Some people think its Machiavellian and tell how to climb to power.But the author is not telling how to cut throats but to keep cutthroats out of power and to be aware of them. At the them China was in turmoil.State fought against state,family against family and brother against brother.Permissiveness was widespread.The future first emperor read the book and was pleased with it. He used it to unify China.Too bad he did not heed all of Han Fei Tzu's warnings on ambitious ministers like Li Si(who by the way had Han Fei Tzu murdered by manipulating the future emperor). The book is not saying to cut throats,but to "get real".

A chilling classic

Han Fei's "Legalist" writings on government may be the most brutal and amoral in China's long written history. I can't even call it vicious - his grasping, avaricious view of human nature displays the same bizarre innocence as a snake crushing a rat. The Legalist school built itself around laws or duties that defined every part of life. Enforcement was rigid, both in punishment and in reward. This, oddly, was where the Legalists diverged from the duty-bound Confucians. Han Fei stopped short of openly criticizing Confucius, but would have reversed every Confucian decision based on compassion or familial bonds. (Han Fei's "everyone vs. the world" view accepted even wives, parents, and children as potential enemies.) Although Legalist punishments were permanent and severe - mutilation or death - rewards were intentionally small. No farmer should ever have a reward that let him stop farming, no under-lord should ever have wealth that could support his own power base. A happy populace was important to Han Fei's government, but only because a satisfied peasantry was harder to stir to revolt. Han Fei also argued against a large educated class. That argument helped me understand (but not justify) purges in more recent history. There is a lot more to say about this book, but I have to rein myself in. However repulsive I find Han Fei's philosophy, though, this book has given me plenty to think about. It's a slim book, Burton Watson's extracts from Han Fei's ouvre, but well chosen. Also, it is another sample of Watson's outstanding translations. I've read a number of Watson's works, and I find his translations uniformly well written. His scholarship appears impeccable, and he has done the English language a wonderful service by making these classics available. I have to recommend this book to anyone who's read Macchiavelli. I don't expect any sane person with a trace of compassion to follow this way. I do hope that readers will let Han Fei teach them the signs of tyrrany. I take this book as a warning light that has shined for over 2000 years, and still illuminates current dangers. //wiredweird PS: This material appears to be repeated in Watson's "Han Feizi" (ISBN 0231129696). The only difference seems that the two are Romanized, given English spellings, according to different conventions.