| Han Fei 韓非 | |
|---|---|
| Born | 281 BC |
| Died | 233 BC (aged 48) |
| Occupation | philosopher |
Han Fei (also Han Fei Tzu) (Chinese: 韓非; pinyin: Hán Fēi; Wade–Giles: Han Fei) (ca. 280–233 BC) was a Chinese philosopher who, along with Li Si, developed Xun Zi's mutualism into the doctrine embodied by the School of Law or Legalism. 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 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.[1]
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Han Fei is his name, while 子 (zǐ) was often added to philosophers' names as an honorific (meaning "Master") – such as 孔夫子 (Kǒng Fūzǐ, Confucius) - thus Han Feizi (韓非子) can denote the book written by him and is also used in reference to the person himself.
Han Fei's philosophy, called Legalism, centered on the ruler. In his philosophy, the ruler firmly controls the state with the help of three concepts: his position of power (勢, Shì); certain techniques (術, Shù), and laws (法, Fǎ). Legalism assumes that everyone acts according to one principle: avoiding punishment while simultaneously trying to achieve gains. Thus, the law must severely punish any unwanted action, while at the same time reward those who follow it. (compare: Legalism) Legalism is perhaps the harshest philosophy. Han Fei believed human nature is evil and people should be punished according to their actions.
Legalism synthesised the ideas of Shang Yang, Shen Buhai, and Shen Dao. He borrowed Shang Yang's emphasis on laws, Shen Buhai's emphasis on techniques, and Shen Dao's ideas on authority and prophecy.
Simply put, legalism posits that because people are inclined to act badly, society needs strict laws and very harsh punishments. This necessitates what some would term "rule by fear."
Apart from the Confucianist Xun Zi, who was his and Li Si's teacher, the other main source for his political theories was Lao Zi's Daoist work, the Tao Te Ching, which he interpreted as a political text, and on which he wrote a commentary (chapters 20 and 21 in his book, Han Feizi). He saw the Tao as a natural law that everyone and everything was forced to follow. Parallel to this, he believed that an ideal ruler made laws, like an inevitable force of nature, that the people could not resist.
His philosophy was very influential on the first King of Qin and the first emperor of China, Qin Shi Huang, becoming one of the guiding principles of the ruler's policies. 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.
Han Fei's philosophy experienced a renewed interest under the rule of the Communist Party during the leadership of Mao Zedong, who personally admired some of the principles laid out in it.
Han Fei's entire recorded work is collected in the Han Feizi, a book containing 55 chapters. It is also important as the only surviving source for numerous anecdotes from the Warring States Period.
Han Fei was the first Chinese thinker to raise the question of population control.