Titlebook: Dao Companion to the Philosophy of Han Fei; Paul R. Goldin Book 20131st edition Springer Science+Business Media Dordrecht 2013 Chinese con

armistice

伴隨而來

豐滿有漂亮

Fei and Confucianism: Toward a Synthesisucians believed in the political efficacy of the transformative power of the ruler’s Virtue. . Fei, in contrast, regards Virtue as exceedingly rare and impractical. However, despite these substantive disagreements, I contend that . Confucianism and Legalism have a place in today’s society. On the on

sinoatrial-node

Did Xunzi’s Theory of Human Nature Provide the Foundation for the Political Thought of , Fei?is article aims to put this “preconception” to a critical examination. In order to meet this purpose, I disconnect what I call the “tautological link” between the claim that: (1) “. Fei was a student of Xunzi” and (2) “. Fei’s understanding of human beings came from Xunzi’s theory of human nature.”

預(yù)定

The Difficulty with “The Difficulties of Persuasion” (“Shuinan” 說難) generally. In contrast to those who have read it as evidence of the amorality or even the immorality of the . author(s), I argue that the “Difficulties of Persuasion” should be read as . Qian 司馬遷 read the text in the early Western Han, i.e. as advice by a righteous persuader for righteous persuader

Spirometry

, and the Old Master: A Comparative Analysis and Translation of , Chapter 20, “Jie Lao,” and Chaptero what was to become the .: Chapter 20, “Explicating Lao” (“Jie Lao” 解老), and Chapter 21, “Illustrating Lao” (“Yu Lao” 諭老). Both Lundahl and . Liangshu have briefly reviewed the general structure and content of these two commentaries and the debates concerning their authorship and dating, yet the de

疲憊的老馬

Studies of the , in China, Taiwan, and Japanuch less common than on other Warring States texts like the . and the . (not to mention the . and the .). A half century has passed since the full translation by W.K. Liao 廖文奎 was published in 1959 (Liao 1939–1959), and only a few monographs have appeared in English since then (Wang 1986; Lundahl 19

Interregnum

From Historical Evolution to the End of History: Past, Present and Future from , Yang to the First E recommendations, leaving the founder of the Qin 秦 Empire, the First Emperor (r. 221-210 B.C.E.), in an odd situation. Having appropriated the discourse of radical break from the past, the First Emperor remained short on practical advice as to which type of novel institutions and practices should be

毀壞

, Dao’s Theory of , and His Influence on , Fei(. 賢智) in drawing obedience from people. In other words, . Fei quoted . Dao in the “Nanshi” chapter not because . Dao focused on the concept of ., but because he pointed out that political power or authority takes precedence over other individual capabilities in achieving political control.

lanugo

Submerged by Absolute Power: The Ruler’s Predicament in the ,g and deceitfulness . Fei mercilessly exposed. Probably aware of this fundamental contradiction in his policy recommendations, . Fei made a curious shift in argument: in a few chapters he insists that amid “treacherous, larcenous, and murderous ministers” there are exceptions: “the possessor of tech