Han Fei

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. ==Legitimacy==

While early scholarship was not very open the idea there was a real Han Fei, modern scholarship has been open to the idea. Masayuki Sato (2013) does not consider it likely that all of Sima Qian's literal details of Han Fei's life historically accurate, considering them too dramatic, with Han Fei and Li Si set up to become destined opponents. In the Stratagems of the Warring States, Han Fei supposedly slanders Qin diplomat Yao Jia, and the Qin king orders Han Fei's execution after Yao Jia successfully defends himself. While not considering it very important for interpreting the Han Feizi, Sinologist Goldin (2013) was open to the idea that details of Han Fei's life were "probably not far from the truth"; that Han Fei was "descended from the ruling house of Hán", and seeking office in Qin, was "executed in 233 B.C.E., after being entrapped by Li Si". Shang Yang and Shen Buhai As chancellors of neighboring states, the doctrines of Shang Yang of the Qin state, and Shen Buhai of the Han state (associated with shu administrative technique), would have intersected before imperial unification. The Han Feizi is Shang Yang's first preserved reference outside Qin, the Book of Lord Shang possibly going into broad circulation alongside the Guanzi at that late time. As argued by Sinologist Herrlee Creel (1970), it is geographically plausible that there was someone like a real Han Fei. A scion of the Han state, he would have been well positioned to learn of Shang Yang and Shen Buhai, and then write at least part of the Han Feizi. As would arguably be the case, most notably chapter 40, which discusses the two figures together. It is also plausible to have been familiar with chapter 43's Shen Dao, who was better known in the Warring States period. Although Han Fei advocates both law and shu technique, the Han Feizi's Chapters 30 (“Inner congeries of explanations A”) and 38 ("Objections III") expresses a shu-centric point of view. Chapter 30 considers making punishments clear and inevitable a subset of techniques. Chapter 38 considers "clarifying rules and measures" a subset example of techniques of rule requiring the ruler assign duties. In these cases, Han Fei seems a more direct philosophical descendant of his Han state forbear Shen Buhai, just as tradition would place him. == Life ==

The exact year of Han Fei's birth remains unknown, however, scholars have placed it at . 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. 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: 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. == Notes ==