韩非子

by Han Fei, 韩非

片段: ...之,趙乃輒還。 158 內儲說下: 衛嗣君之時,有人於令之左右,縣令有發蓐而席弊甚,嗣公還令人遺之席曰 :"吾聞汝今者發蓐而席弊甚,賜汝席。"縣令大驚,以君為神也。 《外儲說左上》 1 外儲說左上: 一、明主之道,如有若之應密子也。明主之聽言也美其辯,其觀行也賢其遠 ,故群臣士民之道言者迂弘,其行身也離世。其說在田鳩對荊王也。故墨子為木鳶,謳癸築 武宮。夫藥酒用言,明君聖主之以獨知也。 2 外儲說左上: 二、人主之聽言也,不以功用為的,則說者多棘刺白馬之說;不以儀的為關 ,則射者皆如羿也。人主於說也,皆如燕王學道也;而長說者,皆如鄭人爭年也。是以言有 纖察微難而非務也,故李、惠、宋、墨皆畫策也;論有迂深閎大非用也,故畏震瞻車狀皆鬼 魅也;言而拂難堅确非功也,故務、卞、鮑、介、墨翟皆堅瓠也。且虞慶詘匠也而屋壤,范 且窮工而弓折。是故求其誠者,非歸餉也不可。 3 外儲說左上: 三、挾夫相為則責望,自為則事行。故父子或怨譟,取庸作者進美羹。說在 文公之先宣言,與句踐之稱如皇也。故桓公藏蔡怒而攻楚,吳起懷瘳實而吮傷。且先王之賦 頌,鍾鼎之銘,皆播吾之跡,華山之博也。然先王所期者利也,所用者力也。築社之諺,目 辭說也。請許學者而行宛曼於先王,或者不宜今乎?如是不能更也。鄭縣人得車厄也,衛人 佐弋也,卜子妻寫弊褲也,而其少者也。先王之言,有其所為小而世意之大者,有其所為大 而世意之小者,未可必知也。說在宋人之解書,與梁人之讀記也。故先王有郢書而後世多燕 說。夫不適國事而謀先王,皆歸取度者也。 4 外儲說左上:...

58 pages, Paperback

Published September 13, 2013

About the author

Han Fei (Chinese: 韓非; [xǎn fə́ɪ]; c. 280 – 233 BC), also known as Han Feizi, was an influential political Chinese philosopher of the Warring States period who synthesized the methods of earlier Chinese Realpolitik using the relatively recent innovation of rule by law as a base, as described in his eponymous work.

Han borrowed Shang Yang's emphasis on laws, Shen Buhai's emphasis on 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, Fǎ).

Han Fei's philosophy was very influential on the future first emperor of China, Qin Shi Huang. After the early demise of the Qin Dynasty, Han Fei's philosophy was officially vilified by the following Han Dynasty. Despite its outcast status throughout the history of imperial China, Han Fei's political theory continued to heavily influence every dynasty afterwards, and the Confucian ideal of a rule without laws was never again realized.

(from Wikipedia)