Category: Han Fei Tzu

“The sage in governing the people considers their springs of action, never tolerates their wicked desires, but seeks only for the people’s benefit. Therefore, the penalty he inflicts is not due to any hatred for the people but to his motive of loving the people. If penalty triumphs, the people are quiet; if reward over-flows, culprits appear. Therefore the triumph of penalty is the beginning of order; the overflow of reward, the origin of chaos. Indeed, it is the people’s nature to delight in disorder and detach themselves from legal restraints. Therefore, when the intelligent sovereign governs the state, if he makes rewards clear, the people will be encouraged to render meritorious services; if he makes penalties severe, the people will attach themselves to the law. If they are encouraged to render meritorious services, public affairs will not be obstructed; if they attach themselves to the law, culprits will not appear. Therefore, he who governs the people should nip the evil in the bud; he who commands troops, should inculcate warfare in the people’s mind. If prohibitions can uproot causes of villainy, there will always be order; if soldiers can imagine warfare in mind, there will always be victory. When the sage is governing the people, he attains order first, wherefore he is strong; he prepares for war first, wherefore he wins. Indeed, the administration of the state affairs requires the attention to the causes of human action so as to unify the people’s mental trends; the exclusive elevation of public welfare so as to stop self-seeking elements; the reward for denunciation of crime so as to suppress culprits; and finally the clarification of laws so as to facilitate governmental procedures. Whoever is able to apply these four measures, will become strong; whoever is unable to apply these four measures, will become weak.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“With wisdom exhausted abroad and politics disordered at home, no state can be saved from ruin.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Suppose there is a boy who has a bad character. His parents are angry at him, but he never makes any change. The villagers in the neighbourhood reprove him, but he is never thereby moved. His masters teach him, but he never reforms. Thus with all the three excellent disciplines, the love of his parents, the conduct of the villagers, and the wisdom of the masters, applied to him, he makes no change, not even a hair on his shins is altered. It is, however, only after the district-magistrate sends out soldiers in accordance with the law to search for wicked men that he becomes afraid and changes his ways and alters his deeds. So the love of parents is not sufficient to educate children. But if it is necessary to have the severe penalties of the district-magistrate come at all, it is because people are naturally spoiled by love and obedient to authority.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“In the age of remote antiquity, human beings were few while birds and beasts were many. Mankind being unable to overcome birds, beasts, insects, and serpents, there appeared a sage who made nests by putting pieces of wood together to shelter people from harm. Thereat the people were so delighted that they made him ruler of All-under-Heaven and called him the Nest-Dweller. In those days the people lived on the fruits of trees and seeds of grass as well as mussels and clams, which smelt rank and fetid and hurt the digestive organs. As many of them were affected with diseases, there appeared a sage who twisted a drill to make fire which changed the fetid and musty smell. Thereat the people were so delighted that they made him ruler of All-under-Heaven.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“What parents desire of children is safety and prosperity in livelihood and innocence in conduct. What the ruler requires of his subjects, however, is to demand their lives in case of emergency and exhaust their energy in time of peace. Now, parents, who love their children and wish them safety and prosperity, are not listened to; whereas the ruler, who neither loves nor benefits his subjects but demands their death and toil, can enforce his orders. As the enlightened sovereign knows this principle, he does not cultivate the feeling of favour and love, but extends his influence of authority and severity. Mothers love sons with deep love, but most of the sons are spoilt, for their love is over-extended; fathers show their sons less love and teach them with light bamboos, but most of the sons turn out well, for severity is applied.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“In general, the principal way of government does not solely mean the justice of reward and punishment. Much less does it mean to reward men of no merit and punish innocent people. However, to reward men of merit, punish men of demerit, and make no mistake in so doing but affect such persons only, can neither increase men of merit nor eliminate men of demerit. For this reason, among the methods of suppressing villainy the best is to curb the mind, the next, the word, and the last, the work.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Punishments equivalent to crimes are never too many; punishments not equivalent to crimes are never too few.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Kung-yi Hsiu, Premier of Lu, was fond of fish. Therefore, people in the whole country contentiously bought fish, which they presented to him. However, Kung-yi Tzŭ would not accept the presents. Against such a step his younger brother remonstrated with him and said: ‘You like fish, indeed. Why don’t you accept the present of fish?’ In reply he said: ‘It is solely because I like fish that I would not accept the fish they gave me. Indeed, if I accept the fish, I will be placed under an obligation to them. Once placed under an obligation to them, I will sometime have to bend the law. If I bend the law, I will be dismissed from the premiership. After being dismissed from the premiership, I might not be able to supply myself with fish. On the contrary, if I do not accept the fish from them and am not dismissed the premiership, however fond of fish, I can always supply myself with fish.’ “ – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Order and strength are due to the law; weakness and disorder, to its crookedness. If the ruler understands this principle, he must rectify reward and punishment but never assume humanity towards his inferiors. Rank and emolument are due to meritorious services; censure and punishment, to criminal offences.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Once there were men of Chêng contending for seniority in age. One man said, ‘My age is the same as Yao’s.’ Another man said, ‘I am as old as the elder brother of the Yellow Emperor.’ They brought the dispute to the court, but the judge could not make any decision. Finally he ruled that the one who was the last to stop arguing won the case.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Drugged wine and useful advice are what wise men and enlightened sovereigns ought to appreciate in particular.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“If the sovereign does not allow the humble to criticize the noble and the inferior to denounce the superior, but always expects the powers of high and low to balance, then ministers on equal footing will dare to conspire with each other. In so doing he will increase the number of delusive and deceitful officials.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“If laws are distinct and clear, the worthy cannot over-run the unworthy, the strong cannot outrage the weak, and the many cannot violate the few.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Govern a big country as you would fry small fish: neither gut nor scale them.” – Lao Tzu, “How to Be in Office” (quoted in The Complete Works of Han Fei Tzu, trans. and ed. W. K. Liao)

“Those who do not know the right way to political order, always say, ‘Never change ancient traditions, never remove existing institutions.’ Change or no change, the sage does not mind. For he aims only at the rectification of government. Whether or not ancient traditions should be changed, whether or not existing institutions should be removed, all depends upon the question whether or not such traditions and such institutions are still useful for present-day political purposes.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“The sage is the one who scrutinizes the facts of right and wrong and investigates the conditions of order and chaos. Therefore, when governing the state he rectifies laws clearly and establishes penalties severely in order to rescue all living beings from chaos, rid All-Under-Heaven of misfortune, prohibit the strong from exploiting the weak and the many from oppressing the few, enable the old and the infirm to die in peace and the young and the orphan to grow freely, and see to it that the frontiers be not invaded, that ruler and minister be intimate with each other, that father and son support each other, and that there be no worry about being killed in war or taken prisoner. Such is one of the greatest achievements.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)

“Because King Ling of Ch`u liked slender waists, the country became full of starvelings; because Duke Huan of Ch`i was by nature jealous and fond of women, Shu Tiao castrated himself in order to administer the harem; because Duke Huan liked different tastes, Yi-ya steamed the head of his son and served Duke Huan with the rare taste.” – The Complete Works of Han Fei Tzu (trans. and ed. W. K. Liao)