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{{short description|Chinese Legalist, 280–233 BCE}}
{{short description|Chinese philosopher and statesman (280–233 BC)}}
{{for|imperial Chinese consorts|Consort Han (disambiguation)}}
{{for|imperial Chinese consorts|Consort Han (disambiguation)}}
{{redirect|Han Fei-Tzu|the ''Ender's Game'' character|Han Fei-tzu (Ender's Game){{!}}Han Fei-tzu (''Ender's Game'')}}
{{family name hatnote|[[Han (Chinese surname)|Han]]|lang=Chinese}}
{{family name hatnote|[[Han (Chinese surname)|Han]]|lang=Chinese}}
{{Infobox philosopher
{{Infobox philosopher
| image =
| caption =
| region = [[Chinese philosophy]]
| region = [[Chinese philosophy]]
| era = [[Ancient philosophy]]
| era = [[Ancient philosophy]]
| name = Han Feizi
| name = Han Fei
| native_name = 韓非
| birth_date = {{circa|280 BC}}
| birth_date = Unknown, {{circa|lk=no|280}} BC
| birth_place = [[State of Han]]
| death_date = 233 BC
| birth_place = [[Han (state)|State of Han]], [[Zhou dynasty]]
| death_date = 233 BC
| death_place = [[State of Qin]]
| death_place = [[Qin (state)|State of Qin]]
| death_cause = Suicide by drinking poison
⚫
| notable_works = ''[[Han Feizi]]''
| death_cause = Forced to commit suicide by drinking poison
⚫
| notable_works = [[Han Feizi (book)|Han Feizi]]
| school_tradition = [[Legalism (Chinese philosophy)|Legalism]]
| school_tradition = [[Legalism (Chinese philosophy)|Legalism]]
| influences = [[Shang Yang]], [[Shen Buhai]], [[Shen Dao]], [[Li Kui (legalist)|Li Kui]]
| main_interests = {{hlist|''[[Fa (concept)|Fa]]''|''[[Xingming]]''|''[[Wu wei]]''|''[[Dao]]''|''[[Diplomacy]]}}
| influenced = [[Qin Shi Huang]], [[Emperor Wen of Han]], [[Emperor Wu of Han]], [[Cao Cao]], [[Zhuge Liang]], [[Emperor Wen of Sui]], [[Li Shanchang]], [[Zhang Juzheng]], [[Yongzheng Emperor]], [[Xi Jinping]],<ref>{{cite web|url=https://www.nytimes.com/2014/10/12/world/leader-taps-into-chinese-classics-in-seeking-to-cement-power.html|title=Leader Taps into Chinese Classics in Seeking to Cement Power|date=12 October 2014|work=The New York Times}}</ref> et al.
| module =
| module =
{{infobox Chinese
{{infobox Chinese
Line 24: Line 21:
| s = {{linktext|韩|非}}
| s = {{linktext|韩|非}}
| p = Hán Fēi
| p = Hán Fēi
| w = Han<sup>2</sup> Fei<sup>1</sup>
| w = {{tonesup|Han2 Fei1}}
| gr = Harn Fei
| gr = Harn Fei
| mi = {{IPAc-cmn|h|an|2|-|f|ei|1}}
| mi = {{IPAc-cmn|h|an|2|-|f|ei|1}}
| bpmf = ㄏㄢˊ ㄈㄟ
| bpmf = ㄏㄢˊ ㄈㄟ
| j = Hon<sup>4</sup> Fei<sup>1</sup>
| j = Hon4 Fei1
| y = Hòhn Fēi
| y = Hòhn Fēi
| ci = {{IPAc-yue|h|on|4|-|f|ei|1}}
| ci = {{IPAc-yue|h|on|4|-|f|ei|1}}
Line 34: Line 31:
| mc = Han Pji
| mc = Han Pji
| oc-bs = &ast;[g]ˤar pəj
| oc-bs = &ast;[g]ˤar pəj
|altname=Hanzi
|altname =
| t2 = {{linktext|韓|子}}
| t2 = {{linktext|韓|子}}
| s2 = {{linktext|韩|子}}
| s2 = {{linktext|韩|子}}
| p2 = Hán zǐ
| p2 = Hánzǐ
| w2 = {{tonesup|Han2-tzu3}}
|w2 = Han<sup>2</sup> Tzu<sup>3</sup><br>Han<sup>2</sup>-tzu<sup>3</sup>
| l2 = Master Han
|altname3 = Han Feizi
|altname3 =
| t3 = {{linktext|韓|非|子}}
| t3 = {{linktext|韓|非|子}}
| s3 = {{linktext|韩|非|子}}
| s3 = {{linktext|韩|非|子}}
| p3 = Hán Fēi zǐ
| p3 = Hán Fēizǐ
| w3 = {{tonesup|Han2 Fei1-tzu3}}
|w3=Han<sup>2</sup> Fei<sup>1</sup> Tzu<sup>3</sup><br>Han<sup>2</sup> Fei<sup>1</sup>-tzu<sup>3</sup> }}
| l3 = Master Han Fei
}}
}}}}
{{Chinese Legalism}}
{{Chinese Legalism}}
'''Han Fei'''<!--Chinese in infobox; see [[WP:MOS-ZH]]--> ({{circa|lk=no|280}}{{snd}}233{{sbc}}), also known as '''Han Feizi''' or '''Han Fei Zi''', was a Chinese philosopher or statesman<ref>2018 Henrique Schneider. p.1. An Introduction to Hanfei's Political Philosophy: The Way of the Ruler.</ref> of the "[[Legalism (Chinese philosophy)|Legalist]]" (Fajia) school during the [[Warring States period]], and a prince of the [[Han (state)|state of Han]].<ref name=":0">{{Cite book|title=Han Feizi – Basic Writings|last=Watson|first=Burton|date=2003|publisher=Columbia University Press|isbn=9780231521321|pages=2|oclc=796815905}}</ref>
'''Han Fei'''<!--Chinese in infobox; see [[MOS:ZH]]--> ({{circa|280}}{{snd}}233&nbsp;BC), also known as '''Han Feizi''', was a [[Legalism (Chinese philosophy)|Chinese Legalist]] philosopher and statesman<ref>2018 Henrique Schneider. p.1. An Introduction to Hanfei's Political Philosophy: The Way of the Ruler.</ref> during the [[Warring States period]]. He was a prince of the [[state of Han]].<ref name=":0">{{Cite book|title=Han Feizi – Basic Writings|last=Watson|first=Burton|year=2003|publisher=Columbia University Press|isbn=978-0-231-52132-1|pages=2}}</ref>


Han Fei is often considered to be the greatest representative of "Chinese Legalism" for his eponymous work the ''[[Han Feizi]],<ref name="cc">{{cite web |url=http://www.chinaculture.org/gb/en_aboutchina/2003-09/24/content_23104.htm |title=Han Feizi |access-date=2015-07-25 |url-status=dead |archive-url=https://web.archive.org/web/20150808084724/http://www.chinaculture.org/gb/en_aboutchina/2003-09/24/content_23104.htm |archive-date=2015-08-08 }}</ref>'' synthesizing the methods of his predecessors.<ref name="hpt" /> Han Fei's ideas are sometimes compared with those of [[Niccolò Machiavelli]],<ref>Nguyển Hiến Lê, Giản Chi (1995). Hàn Phi Tử. NXB Văn hóa thông tin.</ref> author of ''[[The Prince]]''.<ref>{{Cite web | url=http://antgct.cand.com.vn/Nhan-vat/PGS-%E2%80%93-TS-Tran-Ngoc-Vuong-Nguy-thien-cung-vua-phai-thoi-khong-thi-ai-chiu-duoc-314289/ |title = PGS – TS Trần Ngọc Vương: Ngụy thiện cũng vừa phải thôi, không thì ai chịu được!}}</ref> [[Zhuge Liang]] is said to have attached great importance to the Han Feizi, as well as [[Shen Buhai]].<ref>Zhuge Liang
Han Fei is often considered the greatest representative of Legalism for the ''[[Han Feizi]]'', a later anthology of writings traditionally attributed to him,<ref name="cc">{{cite web |url=http://www.chinaculture.org/gb/en_aboutchina/2003-09/24/content_23104.htm |title=Han Feizi |access-date=2015-07-25 |url-status=dead |archive-url=https://web.archive.org/web/20150808084724/http://www.chinaculture.org/gb/en_aboutchina/2003-09/24/content_23104.htm |archive-date=2015-08-08 }}</ref> which synthesized the methods of his predecessors.<ref name="hpt" /> Han Fei's ideas are sometimes compared with those of [[Niccolò Machiavelli]],<ref>Nguyển Hiến Lê, Giản Chi (1995). Hàn Phi Tử. NXB Văn hóa thông tin.</ref> author of ''[[The Prince]]''.<ref>{{Cite web | url=http://antgct.cand.com.vn/Nhan-vat/PGS-%E2%80%93-TS-Tran-Ngoc-Vuong-Nguy-thien-cung-vua-phai-thoi-khong-thi-ai-chiu-duoc-314289/ |title = PGS – TS Trần Ngọc Vương: Ngụy thiện cũng vừa phải thôi, không thì ai chịu được!}}</ref> [[Zhuge Liang]] is said to have attached great importance to the Han Feizi.<ref>Zhuge Liang
* Paul R. Goldin 2013. Dao Companion to the Han Feizi p.271. https://books.google.com/books?id=l25hjMyCfnEC&dq=%22han+fei%22+%22zhuge+liang%22&pg=PA271
* Paul R. Goldin 2013. Dao Companion to the Han Feizi p.271. https://books.google.com/books?id=l25hjMyCfnEC&dq=%22han+fei%22+%22zhuge+liang%22&pg=PA271
* Guo, Baogang (2008). China in Search of a Harmonious Society. p38. https://books.google.com/books?id=UkoStC-S-AMC&pg=PA38</ref>
* Guo, Baogang (2008). China in Search of a Harmonious Society. p38. https://books.google.com/books?id=UkoStC-S-AMC&pg=PA38</ref>


[[Sima Qian]] recounts that [[Qin Shi Huang]] even went to war with [[Han (state)|the neighboring state of Han]] to obtain an audience with Han Fei, but was ultimately convinced to imprison him, whereupon he commits suicide.<ref>The biography by Sima Qian is presented in "The Biography of Han Fei Tzŭ By Ssŭ-ma Ch'ien" chapter of ''The Complete Works of Han Fei Tzu'', translated by W.K. Liao, 1939, reprinted by Arthur Probsthain, 1959. https://books.google.com/books?id=op8KAQAAIAAJ http://www2.iath.virginia.edu/saxon/servlet/SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen/xsl/dynaxml.xsl&chunk.id=d1.4&toc.depth=1&toc.id=0&doc.lang=bilingual</ref> After the early demise of the [[Qin dynasty]], the "Legalist" school became officially vilified by the following [[Han dynasty]]. Despite its outcast status throughout the history of imperial China, Han Fei's political theory and the "Legalist" school continued to heavily influence every dynasty thereafter, and the [[Confucianism|Confucian]] ideal of a rule without laws was never to be realised.<ref name = "hpt"/>
[[Sima Qian]] recounts that [[Qin Shi Huang]] went to war with the state of Han to obtain an audience with Han Fei, but was ultimately convinced to imprison him, whereupon he commits suicide.<ref>The biography by Sima Qian is presented in "The Biography of Han Fei Tzŭ By Ssŭ-ma Ch'ien" chapter of ''The Complete Works of Han Fei Tzu'', translated by W.K. Liao, 1939, reprinted by Arthur Probsthain, 1959. https://books.google.com/books?id=op8KAQAAIAAJ http://www2.iath.virginia.edu/saxon/servlet/SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen/xsl/dynaxml.xsl&chunk.id=d1.4&toc.depth=1&toc.id=0&doc.lang=bilingual</ref> After the early demise of the [[Qin dynasty]], the school was officially vilified by the [[Han dynasty]] that succeeded it. Despite its outcast status throughout the history of imperial China, Han Fei's political theory and the Legalist school continued to heavily influence every dynasty thereafter, and the [[Confucian]] ideal of rule without laws was never to be realized.<ref name="hpt"/>


Han Fei borrowed [[Shang Yang]]'s emphasis on laws, [[Shen Buhai]]'s emphasis on administrative technique, and [[Shen Dao]]'s ideas on authority and prophecy, emphasizing that the autocrat will be able to achieve firm control over the state with the mastering of his predecessors' methodologies: his position of power (勢; ''Shì''), technique (術; ''Shù''), and law (法; ''[[Fa (concept)|Fǎ]]''). He stressed the importance of the concept of [[Legalism_(Chinese_philosophy)#Performance_and_title_(Xing-Ming)|Xing-Ming]] (holding actual outcome accountable to speech), coupled with the system of the [[Legalism_(Chinese_philosophy)#The_"Two_Handles"|"Two Handles"]] (punishment and reward), as well as [[Legalism_(Chinese_philosophy)#Wu_wei|Wu wei]] (non-exertion).
Han Fei borrowed [[Shang Yang]]'s emphasis on laws, [[Shen Buhai]]'s emphasis on administrative technique, and [[Shen Dao]]'s ideas on authority and prophecy, emphasizing that the autocrat will be able to achieve firm control over the state with the mastering of his predecessors' methodologies: his position of 'power' ({{lang|zh|勢}} {{tlit|zh|shì}}), 'technique' ({{lang|zh|術}} {{tlit|zh|shù}}), and 'law' (''[[Fa (concept)|fa]]''). He stressed the importance of the concept of holding actual outcome accountable to speech ({{lang|zh|刑名}} ''[[xingming]]''), coupled with the "two handles" system of punishment and reward, as well as ''[[wu wei]]'' ('non-exertion').


{{anchor|Name|Etymology}}
== <span class="anchor" id="Name"></span><span class="anchor" id="Etymology"></span>Names ==
⚫
Han Fei is also [[Chinese honorifics|known respectfully]] as '''Hanzi''' ('Master Han') or as Han Feizi ('Master Han Fei'). In [[Wade–Giles]] transcription, his same name is written '''Han Tzu''', '''Han-tzu''', '''Han Fei Tzu''', or '''Han Fei-tzu'''. The same name—sometimes as "Hanfeizi" or "Han-fei-tzu"—is used to denote [[Han Feizi|the later anthology traditionally attributed to him]].
==Names==
⚫
Han Fei is written as {{lang|zh|{{linktext|韓|非}}}} in [[traditional Chinese characters]] and as {{lang|zh|{{linktext|韩|非}}}} in [[simplified Chinese characters|simplified ones]]. The [[pinyin]] [[romanization of Chinese|transcription]] of the modern [[Standard Mandarin|Mandarin]] pronunciation of the name is ''Hán Fēi'' ([[Help:IPA/Mandarin|IPA]]: /{{IPA|lang=zh|xan˧˥.fei˥˥}}/). He is also [[Chinese honorifics|known respectfully]] as '''Hanzi''' ("Master Han") or as Han Feizi ("Master Han Fei"). In [[Wade-Giles]] transcription, the same name was written '''Han Tzu''', '''Han-tzu''', '''Han Fei Tzu''', or '''Han Fei-tzu'''. The same name{{mdash}}sometimes as "the Hanfeizi" or "the Han-fei-tzu"{{mdash}}is used to denote [[Hanfeizi|the later book whose contents are traditionally attributed to him]].


==Life==
== Life ==
The exact year of Han Fei's birth remains unknown, however, scholars have placed it at around 280 BCE.<ref name=":0" />
The exact year of Han Fei's birth remains unknown, however, scholars have placed it at {{circa|280&nbsp;BC}}.<ref name=":0" />


Unlike the other famed philosophers of the time, Han Fei was a member of the ruling aristocracy, having been born into the ruling family of the [[Han (state)|State of Han]] during the end phase of the [[Warring States period]]. In this context, his works have been interpreted by some scholars as being directed to his cousin, the King of Han.{{ref|nobility}} [[Sima Qian]]'s ''[[Shi Ji]]'' says that Han Fei studied together with future Qin chancellor [[Li Si]] under the Confucian philosopher [[Xun Kuang|Xunzi]]. It is said that because of his stutter, Han Fei could not properly present his ideas in court, but Sima regards him as having been very intelligent. His advice otherwise being ignored, but observing the slow decline of his Han state, he developed "one of the most brilliant (writing) styles in ancient China."
Unlike the other famed philosophers of the time, Han Fei was a member of the ruling aristocracy, having been born into the ruling family of Han during the end phase of the [[Warring States period]]. In this context, his works have been interpreted by some scholars as being directed to his cousin, the King of Han.{{ref|nobility}} The ''[[Records of the Grand Historian]]'' say that Han Fei studied together with future Qin chancellor [[Li Si]] under the Confucian philosopher [[Xun Kuang]]. It is said that because of his stutter, Han Fei could not properly present his ideas in court, but Sima regards him as having been very intelligent. His advice otherwise being ignored, but observing the slow decline of his Han state, he developed "one of the most brilliant (writing) styles in ancient China."


Sima Qian's biography of Han Fei is as follows:
Sima Qian's biography of Han Fei is as follows:
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Rather, the king employed the corrupted and treacherous and put them in higher positions over the wise. He regarded the intellectuals as a disturbance to the law by employing their literature and thought that knights violate the prohibition of the state by using armed forces. While the state was in peace, the king liked to patronize the honored; while in need, he employed warriors with armor and helmet. So the cultivated men could not be employed and the men employed could not be cultivated. Severely distressed over the reality that men of high integrity and uprightness were not embraced by the subjects with immorality and corruption, he observed the changes in the gaining and losing of the past. Therefore, he wrote several papers like "Solitary Indignation", "Five Vermin", "Inner and Outer Congeries of Sayings", "Collected Persuasions", and "Difficulties in the Way of Persuasion", which amount to one hundred thousand words. However, while Han Fei himself knew well of the difficulty of persuasion for his work on the difficulties in the way of persuasion was very comprehensive, he eventually met an untimely death in Qin. He could not escape the trap of words for himself.<ref>Tae Hyun KIM 2010 p.15, Other Laozi Parallels in the Hanfeizi</ref>}}
Rather, the king employed the corrupted and treacherous and put them in higher positions over the wise. He regarded the intellectuals as a disturbance to the law by employing their literature and thought that knights violate the prohibition of the state by using armed forces. While the state was in peace, the king liked to patronize the honored; while in need, he employed warriors with armor and helmet. So the cultivated men could not be employed and the men employed could not be cultivated. Severely distressed over the reality that men of high integrity and uprightness were not embraced by the subjects with immorality and corruption, he observed the changes in the gaining and losing of the past. Therefore, he wrote several papers like "Solitary Indignation", "Five Vermin", "Inner and Outer Congeries of Sayings", "Collected Persuasions", and "Difficulties in the Way of Persuasion", which amount to one hundred thousand words. However, while Han Fei himself knew well of the difficulty of persuasion for his work on the difficulties in the way of persuasion was very comprehensive, he eventually met an untimely death in Qin. He could not escape the trap of words for himself.<ref>Tae Hyun KIM 2010 p.15, Other Laozi Parallels in the Hanfeizi</ref>}}


His works ultimately ended up in the hands of the thrilled Qin king, [[Qin Shi Huang|Ying Zheng]], who commented, "If I can make friends with this person [Han Fei], I may die without regrets." and invited Han Fei to the Qin court. Han Fei presented the essay "Preserving the Han" to ask the king not to attack his homeland, but his ex-friend and rival Li Si used that essay to have Han Fei imprisoned on account of his likely loyalty to Han. Han Fei responded by writing another essay named "In the first time of meeting Qin king", hoping to use his writing talent to win the king's heart. Han Fei did win the king's heart, but not before Li Si forced him to commit suicide by drinking poison. The Qin king afterward regretted Han Fei's death.
His works ultimately ended up in the hands of King [[Ying Zheng of Qin]], who commented, "If I can make friends with this person [Han Fei], I may die without regrets." and invited Han Fei to the Qin court. Han Fei presented the essay "Preserving the Han" to ask the king not to attack his homeland, but his ex-friend and rival Li Si used that essay to have Han Fei imprisoned on account of his likely loyalty to Han. Han Fei responded by writing another essay named "In the first time of meeting Qin king", hoping to use his writing talent to win the king's heart. Han Fei did win the king's heart, but not before Li Si forced him to commit suicide by drinking poison. The Qin king afterward regretted Han Fei's death.


==Summary of his legalism==
Xunzi formed the hypothesis that human nature is evil and virtueless, therefore suggesting that human infants must be brought to their virtuous form through social-class-oriented Confucian moral education. Without such, Xunzi argued, man would act virtueless and be steered by his own human nature to commit immoral acts. Han Fei's education and life experience during the Warring States period, and in his own Han state, contributed his synthesis of a philosophy for the management of an amoral and interest-driven administration, to which morality seemed a loose and inefficient tool. Han agreed with his teacher's theory of "virtueless by birth", but as in previous "Legalist" philosophy, pragmatically proposed to steer people by their own interest-driven nature.<ref>Hanfeizi By: Luo, Wei, World Philosophers & Their Works, </ref><ref name=cc/><ref name = "hpt">''Hàn Phi Tử'', Vietnamese translation by Phan Ngọc, Nhà xuất bản Văn học, HCMC 2011</ref>
Xunzi formed the hypothesis that human nature is evil and virtueless, therefore suggesting that human infants must be brought to their virtuous form through social-class-oriented Confucian moral education. Without such, Xunzi argued, man would act virtueless and be steered by his own human nature to commit immoral acts. Han Fei's education and life experience during the Warring States period, and in his own Han state, contributed his synthesis of a philosophy for the management of an amoral and interest-driven administration, to which morality seemed a loose and inefficient tool. Han agreed with his teacher's theory of "virtueless by birth", but as in previous Legalist philosophy, pragmatically proposed to steer people by their own interest-driven nature.<ref>Hanfeizi By: Luo, Wei, World Philosophers & Their Works, </ref><ref name=cc/><ref name = "hpt">''Hàn Phi Tử'', Vietnamese translation by Phan Ngọc, Nhà xuất bản Văn học, HCMC 2011</ref>


==Popular culture==
== Notes ==
In the manga and anime [[Kingdom (manga)|Kingdom]], Han Fei is depicted as Kan Pi Shi, a legalist from the royal family of Han. While they were rivals, they did cooperate with each other in Qin for a brief time until espionage matters between Qin, Zhao, and Han implicated him and forced him to commit suicide by poison. He is also a close friend of Ri Shi, Qin chancellor.

==Notes==
{{refbegin}}
{{refbegin}}
#{{note|nobility}} Watson, Burton, Han Fei Tzu: Basic Writings. 1964, p.&nbsp;2. The king in question is believed to be either [[King An of Han|King An]] (238–230 BC) or his predecessor, [[King Huanhui of Han|King Huanhui]] (272–239 BC).
#{{note|nobility}} Watson, Burton, Han Fei Tzu: Basic Writings. 1964, p.&nbsp;2. The king in question is believed to be either [[King An of Han]] (238–230&nbsp;BC) or his predecessor, [[King Huanhui of Han|King Huanhui]] (272–239&nbsp;BC).
{{refend}}
{{refend}}


==References==
== References ==
{{Reflist}}
{{Reflist}}


==Further reading==
== Further reading ==
* Burton Watson (1964). ''Han Fei Tzu: Basic Writings''. New York: Columbia University Press. {{ISBN|978-0-231-08609-7}}.
* Burton Watson (1964). ''Han Fei Tzu: Basic Writings''. New York: Columbia University Press. {{ISBN|978-0-231-08609-7}}.
* ''Hàn Phi Tử'', Vietnamese translation by Phan Ngọc, Nhà xuất bản Văn học, HCMC 2011.
* ''Hàn Phi Tử'', Vietnamese translation by Phan Ngọc, Nhà xuất bản Văn học, HCMC 2011.
* Mingyuan Hu (2023). ''Realpolitik: Han Fei on mighty reign''. London and Paris: Hermits United. {{ISBN|978-1-7391156-3-0}}.
* Mingyuan Hu (2023). ''Realpolitik: Han Fei on mighty reign''. London and Paris: Hermits United. {{ISBN|978-1-7391156-3-0}}.


==External links==
== External links ==
{{Wikiquote}}
{{Wikiquote}}
* [http://www2.iath.virginia.edu/saxon/servlet/SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen/xsl/dynaxml.xsl&chunk.id=tpage&doc.view=tocc&doc.lang=bilingual The complete works of Han Fei Tzu, A classic of Chinese political science. Translator, Wenkui Liao.]
* [http://www2.iath.virginia.edu/saxon/servlet/SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen/xsl/dynaxml.xsl&chunk.id=tpage&doc.view=tocc&doc.lang=bilingual The complete works of Han Fei Tzu, A classic of Chinese political science. Translator, Wenkui Liao.]
* {{Gutenberg author |id=Han,+Fei}}
* {{Gutenberg author |id=26199}}
* {{Internet Archive author |sname=Han Feizi}}
* {{Internet Archive author |sname=Han Feizi}}
* Li, Guangcan, "Han Fei Quotes". ''[[Encyclopedia of China]]'' (Law Edition), 1st ed.
* Li, Guangcan, "Han Fei Quotes". ''[[Encyclopedia of China]]'' (Law Edition), 1st ed.
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{{Chinese philosophy}}
{{Chinese philosophy}}
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{{Jurisprudence}}
{{Social and political philosophy}}
{{Political philosophy}}


{{Authority control}}
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[[Category:3rd-century BC Chinese philosophers]]
[[Category:3rd-century BC Chinese philosophers]]
[[Category:Chinese reformers]]
[[Category:Chinese reformers]]
[[Category:Han (state)]]
[[Category:People of Han (Warring States)]]
[[Category:Legalism (Chinese philosophy)]]
[[Category:Legalism (Chinese philosophy)]]
[[Category:Philosophers from Henan]]
[[Category:Philosophers from Henan]]
[[Category:Philosophers of law]]
[[Category:Philosophers of law]]
[[Category:Political philosophers]]
[[Category:Chinese political philosophers]]
[[Category:Social philosophers]]
[[Category:Social philosophers]]
[[Category:Writers from Henan]]
[[Category:Writers from Henan]]

Latest revision as of 01:20, 5 September 2024

For imperial Chinese consorts, see Consort Han (disambiguation).
"Han Fei-Tzu" redirects here. For the Ender's Game character, see Han Fei-tzu (Ender's Game).
In this Chinese name, the family name is Han.
Han Fei
Bornc. 280 BC
State of Han
Died233 BC
State of Qin
Cause of deathSuicide by drinking poison
Notable workHan Feizi
EraAncient philosophy
RegionChinese philosophy
SchoolLegalism
Main interests
Chinese name
Traditional Chinese韓非
Simplified Chinese韩非
Transcriptions
Standard Mandarin
Hanyu PinyinHán Fēi
Bopomofoㄏㄢˊ ㄈㄟ
Gwoyeu RomatzyhHarn Fei
Wade–GilesHan2 Fei1
IPA[xǎn féɪ]
Yue: Cantonese
Yale RomanizationHòhn Fēi
JyutpingHon4 Fei1
IPA[hɔn˩ fej˥]
Southern Min
Tâi-lôHân Hui
Middle Chinese
Middle ChineseHan Pji
Old Chinese
Baxter–Sagart (2014)*[g]ˤar pəj
Alternative Chinese name
Traditional Chinese韓子
Simplified Chinese韩子
Literal meaningMaster Han
Transcriptions
Standard Mandarin
Hanyu PinyinHánzǐ
Wade–GilesHan2-tzu3
Second alternative Chinese name
Traditional Chinese韓非子
Simplified Chinese韩非子
Literal meaningMaster Han Fei
Transcriptions
Standard Mandarin
Hanyu PinyinHán Fēizǐ
Wade–GilesHan2 Fei1-tzu3
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Han Fei (c. 280 – 233 BC), also known as Han Feizi, was a Chinese Legalist philosopher and statesman[1] during the Warring States period. He was a prince of the state of Han.[2]

Han Fei is often considered the greatest representative of Legalism for the Han Feizi, a later anthology of writings traditionally attributed to him,[3] which synthesized the methods of his predecessors.[4] Han Fei's ideas are sometimes compared with those of Niccolò Machiavelli,[5] author of The Prince.[6] Zhuge Liang is said to have attached great importance to the Han Feizi.[7]

Sima Qian recounts that Qin Shi Huang went to war with the state of Han to obtain an audience with Han Fei, but was ultimately convinced to imprison him, whereupon he commits suicide.[8] After the early demise of the Qin dynasty, the school was officially vilified by the Han dynasty that succeeded it. Despite its outcast status throughout the history of imperial China, Han Fei's political theory and the Legalist school continued to heavily influence every dynasty thereafter, and the Confucian ideal of rule without laws was never to be realized.[4]

Han Fei borrowed Shang Yang's emphasis on laws, Shen Buhai's emphasis on administrative technique, and Shen Dao's ideas on authority and prophecy, emphasizing that the autocrat will be able to achieve firm control over the state with the mastering of his predecessors' methodologies: his position of 'power' (勢 shì), 'technique' (術 shù), and 'law' (fa). He stressed the importance of the concept of holding actual outcome accountable to speech (刑名 xingming), coupled with the "two handles" system of punishment and reward, as well as wu wei ('non-exertion').

Names

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Han Fei is also known respectfully as Hanzi ('Master Han') or as Han Feizi ('Master Han Fei'). In Wade–Giles transcription, his same name is written Han Tzu, Han-tzu, Han Fei Tzu, or Han Fei-tzu. The same name—sometimes as "Hanfeizi" or "Han-fei-tzu"—is used to denote the later anthology traditionally attributed to him.

Life

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The exact year of Han Fei's birth remains unknown, however, scholars have placed it at c. 280 BC.[2]

Unlike the other famed philosophers of the time, Han Fei was a member of the ruling aristocracy, having been born into the ruling family of Han during the end phase of the Warring States period. In this context, his works have been interpreted by some scholars as being directed to his cousin, the King of Han.[1] The Records of the Grand Historian say that Han Fei studied together with future Qin chancellor Li Si under the Confucian philosopher Xun Kuang. It is said that because of his stutter, Han Fei could not properly present his ideas in court, but Sima regards him as having been very intelligent. His advice otherwise being ignored, but observing the slow decline of his Han state, he developed "one of the most brilliant (writing) styles in ancient China."

Sima Qian's biography of Han Fei is as follows:

Han Fei was a prince of Han, in favor of the study of name/form and law/art, which Sima Qian dubiously espoused as taking root in the Huang-Lao philosophy. He was born a stutterer and was not able to dispute well, but he was good at writing papers. Together with his friend, Li Si, he served Xun Qing, and Si himself admitted that he was not as competent as Fei. Seeing Han was on the decline, he often remonstrated with the king of Han by submitting papers, but the king did not agree to employ him. At this, Han Fei was frustrated with the reality that, in governing a state, the king did not endeavor to refine and clarify the juridical system of the state, to control his subjects by taking over power, to enhance state property and defense, or to call and employ the wise by enhancing the state.

Rather, the king employed the corrupted and treacherous and put them in higher positions over the wise. He regarded the intellectuals as a disturbance to the law by employing their literature and thought that knights violate the prohibition of the state by using armed forces. While the state was in peace, the king liked to patronize the honored; while in need, he employed warriors with armor and helmet. So the cultivated men could not be employed and the men employed could not be cultivated. Severely distressed over the reality that men of high integrity and uprightness were not embraced by the subjects with immorality and corruption, he observed the changes in the gaining and losing of the past. Therefore, he wrote several papers like "Solitary Indignation", "Five Vermin", "Inner and Outer Congeries of Sayings", "Collected Persuasions", and "Difficulties in the Way of Persuasion", which amount to one hundred thousand words. However, while Han Fei himself knew well of the difficulty of persuasion for his work on the difficulties in the way of persuasion was very comprehensive, he eventually met an untimely death in Qin. He could not escape the trap of words for himself.[9]

His works ultimately ended up in the hands of King Ying Zheng of Qin, who commented, "If I can make friends with this person [Han Fei], I may die without regrets." and invited Han Fei to the Qin court. Han Fei presented the essay "Preserving the Han" to ask the king not to attack his homeland, but his ex-friend and rival Li Si used that essay to have Han Fei imprisoned on account of his likely loyalty to Han. Han Fei responded by writing another essay named "In the first time of meeting Qin king", hoping to use his writing talent to win the king's heart. Han Fei did win the king's heart, but not before Li Si forced him to commit suicide by drinking poison. The Qin king afterward regretted Han Fei's death.

Summary of his legalism

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Xunzi formed the hypothesis that human nature is evil and virtueless, therefore suggesting that human infants must be brought to their virtuous form through social-class-oriented Confucian moral education. Without such, Xunzi argued, man would act virtueless and be steered by his own human nature to commit immoral acts. Han Fei's education and life experience during the Warring States period, and in his own Han state, contributed his synthesis of a philosophy for the management of an amoral and interest-driven administration, to which morality seemed a loose and inefficient tool. Han agreed with his teacher's theory of "virtueless by birth", but as in previous Legalist philosophy, pragmatically proposed to steer people by their own interest-driven nature.[10][3][4]

Notes

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  1. ^ Watson, Burton, Han Fei Tzu: Basic Writings. 1964, p. 2. The king in question is believed to be either King An of Han (238–230 BC) or his predecessor, King Huanhui (272–239 BC).

References

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  1. ^ 2018 Henrique Schneider. p.1. An Introduction to Hanfei's Political Philosophy: The Way of the Ruler.
  2. ^ a b Watson, Burton (2003). Han Feizi – Basic Writings. Columbia University Press. p. 2. ISBN 978-0-231-52132-1.
  3. ^ a b "Han Feizi". Archived from the original on 2015-08-08. Retrieved 2015-07-25.
  4. ^ a b c Hàn Phi Tử, Vietnamese translation by Phan Ngọc, Nhà xuất bản Văn học, HCMC 2011
  5. ^ Nguyển Hiến Lê, Giản Chi (1995). Hàn Phi Tử. NXB Văn hóa thông tin.
  6. ^ "PGS – TS Trần Ngọc Vương: Ngụy thiện cũng vừa phải thôi, không thì ai chịu được!".
  7. ^ Zhuge Liang
  8. ^ The biography by Sima Qian is presented in "The Biography of Han Fei Tzŭ By Ssŭ-ma Ch'ien" chapter of The Complete Works of Han Fei Tzu, translated by W.K. Liao, 1939, reprinted by Arthur Probsthain, 1959. https://books.google.com/books?id=op8KAQAAIAAJ http://www2.iath.virginia.edu/saxon/servlet/SaxonServlet?source=xwomen/texts/hanfei.xml&style=xwomen/xsl/dynaxml.xsl&chunk.id=d1.4&toc.depth=1&toc.id=0&doc.lang=bilingual
  9. ^ Tae Hyun KIM 2010 p.15, Other Laozi Parallels in the Hanfeizi
  10. ^ Hanfeizi By: Luo, Wei, World Philosophers & Their Works,

Further reading

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  • Burton Watson (1964). Han Fei Tzu: Basic Writings. New York: Columbia University Press. ISBN 978-0-231-08609-7.
  • Hàn Phi Tử, Vietnamese translation by Phan Ngọc, Nhà xuất bản Văn học, HCMC 2011.
  • Mingyuan Hu (2023). Realpolitik: Han Fei on mighty reign. London and Paris: Hermits United. ISBN 978-1-7391156-3-0.
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