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  1. Zénon Bankowski (1993). Don't Think About It Legalism and Legality. Rechtstheorie. Beiheft 15:27-45.
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  2. Susan Blake (2009). Wang, Xiaobo 王曉波, Dao and Fa: Explanation and Analysis of Legalist Thought and Huang-Lao Philosophy 道與法 : 法家思想和黃老哲學解析. Dao: A Journal of Comparative Philosophy 8 (3):353-356.
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  3. Derk Bodde (1975). The Legalist Concept of History. Chinese Studies in History 8 (1):311-315.
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  4. Andrew Brennan & Ruiping Fan (2007). Autonomy and Interdependence: A Dialogue Between Liberalism and Confucianism. Journal of Social Philosophy 38 (4):511–535.
  5. David Chai (2013). Wang, Weiwei. A Study of Hanfeizi's Thought: Taking Huanglao as the Root 韩非思想研究: 以黄老为本. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):137-139.
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  6. Huijuan Chen (2004). Han Feizi Zhe Xue Xin Tan. Wen Shi Zhe Chu Ban She.
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  7. Longhai Chen (2001). Fa Jia Zhi Mou.
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  8. Chung-Ying Cheng (2011). Preface: Understanding Legalism in Chinese Philosophy. Journal of Chinese Philosophy 38 (1):1-3.
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  9. Chung-Ying Cheng (1981). Legalism Versus Confucianism: A Philosophical Appraisal. Journal of Chinese Philosophy 8 (3):271-302.
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  10. Herrlee G. Creel (1974). Shen Pu-Hai: A Secular Philosopher of Administration. Journal of Chinese Philosophy 1 (2):119-136.
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  11. Markus Fischer (2012). The Book of Lord Shang Compared with Machiavelli and Hobbes. Dao: A Journal of Comparative Philosophy 11 (2):201-221.
  12. Zhuancheng Gao (1996). Zhuan Zhi Zhi Fu--Han Feizi. Monograph Collection (Matt - Pseudo).
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  13. Paul R. Goldin (2013). Introduction: Han Fei and the Han Feizi. In Dao Companion to the Philosophy of Han Fei. Springer 1--21.
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  14. Eirik Lang Harris (forthcoming). The Shenzi Fragments: A Philosophical Analysis and Translation. Columbia University Press.
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  15. Eirik Lang Harris (2016). Aspects of Shen Dao's Political Philosophy. History of Philosophy Quarterly 32 (2):217-234.
    Even among those who work in the field of early Chinese philosophy,the name Shen Dao (慎到, ca. 360–285 BCe) rarely calls to mind much of interest, and what it does call up are often simply depictions of him in several of the more famous texts of the time: in the Han Feizi as an advocate of positional power; in the Xunzi as being blinded by a focus on laws; or in the Zhuangzi as one who wished to discard knowledge. Few (...)
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  16. T'ang Hsiao-Wen (1976). Why is Hsün Tzu Called A Legalist? Contemporary Chinese Thought 8 (1):21-35.
    Hsün Tzu was an eminent Legalist. The book Hsün Tzu fully reflects his Legalist thought. In the decisive period of great social change at the end of the Warring States period he stood in the front ranks of the age and created a great deal of public opinion in favor of the replacement of the slave system by the feudal system; he "disclosed the past, set forth the present, dispersed disorder, and propagated reason as easily as turning over his hand" (...)
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  17. Sung-Peng Hsu (1977). Two Kinds of Changes in Laotzu's Thought. Journal of Chinese Philosophy 4 (4):329-355.
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  18. Chongyue Jiang (2010). Han Feizi de Zheng Zhi Si Xiang. Beijing Shi Fan da Xue Chu Ban She.
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  19. Yang Jung-Kuo (1976). Pre-Ch 'in Confucian and Legalist Thought is Fundamentally Antagonistic'. Contemporary Chinese Thought 7 (4):4-20.
    Throughout Chinese history, the Legalists and the Confucians have always been antagonistic schools of thought. The idea that the Legalists have their origins in the Confucians, that they are the successors of the Confucians, is nonsense. Explaining the problem and clarifying the class nature of the Confucian-Legalist struggle has important and real significance for deepening the Campaign to Criticize Lin Piao and Confucius, for criticizing the reactionary thought of honoring Confucius and opposing Legalism, and for grasping class struggle in the (...)
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  20. Karyn Lai (2008). An Introduction to Chinese Philosophy. Cambridge University Press.
    This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn and Warring States periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and interpretations by scholars up (...)
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  21. K. K. Lee (1975). The Legalist School and Legal Positivism. Journal of Chinese Philosophy 3 (1):23-56.
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  22. Li Ma (2000). A Comparison of the Legitimacy of Power Between Confucianist and Legalist Philosophies. Asian Philosophy 10 (1):49-59.
    The concept of legitimacy is at the heart of the theory of power. It is essential to understand how a political power is built and how obedience is obtained among the population. We examine here the legitimacy of power for two of the most important political philosophies of classical China: Confucianism and Legalism. We show how a specific group of the population, the scholar-officials, play a specialised role in the two systems, acting as a legitimisation group. We further compare rites (...)
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  23. Yinqin Ma (2008). Han Feizi Zheng Zong. Hua Xia Chu Ban She.
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  24. Geoffrey MacCormack (2006). The Legalist School and its Influence Upon Traditional Chinese Law. Archiv fuer Rechts- und Sozialphilosphie 92 (1):59-81.
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  25. Geoffrey Maccormack (1989). Natural Law and Cosmic Harmony in Traditional Chinese Thought. Ratio Juris 2 (3):254-273.
    . The article attempts to show the way in which the notions of “natural law” and “cosmic harmony” have been applied by Western scholars in the interpretation of traditional Chinese thinking about the role of law in society, the extent to which the Western interpretations can be supported by the Chinese sources, and , more specifically, the degree to which official Chinese thought subscribed to a correlation between the occurrence of natural disasters and acts of maladministration or injustice on the (...)
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  26. Banroku Otsuka (1980). Hoka Shiso No Genryu. Sanshin Tosho.
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  27. Fan Pai-Ch'uan (1979). Was the Revolution of 1911 the Struggle Between Confucians and Legalists? Contemporary Chinese Thought 11 (2):40-54.
    Everybody knows that the Revolution of 1911 was an anti-imperialist and antifeudal democratic revolution led by the revolutionary and democratic group of the bourgeoisie in the period of the old democratic revolution in China. The leader of that revolution was Sun Yat-sen, and the guiding ideology was his old Three People's Principles. It is well known that Chairman Mao has made a series of scientific appraisals of these facts, but the newspapers and magazines controlled by the anti-Party clique of Wang (...)
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  28. R. P. Peerenboom (1990). Natural Law in the "Huang-Lao Boshu". Philosophy East and West 40 (3):309-329.
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  29. Henrique Schneider (2011). Legalism: Chinese-Style Constitutionalism? Journal of Chinese Philosophy 38 (1):46-63.
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  30. Henrique Schneider (2008). Legalism as Legal Positivism? Proceedings of the Xxii World Congress of Philosophy 40:163-168.
    The Rule of law often is considered to be a criterion for legal positivistic thinking. According to this maxim: can the Chinese Legalistic thinking of Shang Yang and Han Fei be considered as a sort of Legal Positivism? There are many positions shared by both, like the idea of a positive law or the binding character of the law despite of person and sympathies or even the concept of the law as a system. There is, however a important difference between (...)
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  31. Yang Shang (1928). The Book of Lord Shang. London, A. Probsthain.
    Shang, Yang. The Book of Lord Shang. A Classic of the Chinese School of Law. Translated from the Chinese with Introduction and Notes by Dr. J.J.L. Duyvendak.
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  32. Steven Shankman (2002). The Legalist Betrayal of the Confucian Other : Sima Qian's Portrayal of Qin Shihuangdi. In Steven Shankman & Massimo Lollini (eds.), Who, Exactly, is the Other ?: Western and Transcultural Perspectives: A Collection of Essays. University of Oregon Books/University of Oregon Humanities Center
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  33. Chin Sheng-Hsi (1976). The Debate Between the Confucianists and the Legalists Over the Question of Ancient History During the Spring and Autumn Period and the Warring States Period. Contemporary Chinese Thought 7 (3):57-77.
    "Whenever one intends to overturn a political power, one must first create a general view and begin working from an ideological basis. The revolutionaries are like this. The counterrevolutionaries are also like this." [1] During the Spring and Autumn period and the Warring States period, the Legalists, who represented the newly rising landlord class, and the Confucianists, who represented the slave-owning class, engaged in an intense ideological struggle around the central issue of seizing or opposing the seizure of power, restoring (...)
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  34. Hongbing Song (2010). Han Feizi Zheng Zhi Si Xiang Zai Yan Jiu. Zhongguo Ren Min da Xue Chu Ban She.
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  35. Nan Su (2005). Fa Jia Wen Hua Mian Mian Guan =. Qi Lu Shu She.
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  36. Aat Vervoorn (1981). Taoism, Legalism and the Quest for Order in Warring States China. Journal of Chinese Philosophy 8 (3):303-324.
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  37. Helmolt Vittinghoff (2001). Chapter 5: Legalism/Legism (Fajia) and Legalist/Legist Teachings. Journal of Chinese Philosophy 28 (1&2):151–159.
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  38. Xianshen Wang & Fei Han (1998). Han Feizi Ji Jie.
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  39. Zanyuan Wang (1989). Zhongguo Fa Jia Zhe Xue. Dong da Tu Shu Gong Si Zong Jing Xiao San Min Shu Ju.
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  40. Zhaolin Wang (2010). Han Feizi Yan Jiu Xin Tan. Zhongguo Wen Lian Chu Ban She.
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  41. Robin West, Reconsidering Legalism.
    This essay is in the spirit of a friendly amendment. I have found Shklar's central arguments to be more compelling every time I have reread this book over the last twenty years. Nevertheless, I want to argue in this essay that in spite of Legalism's strengths, Shklar's core anthropological claim about the profession - more often asserted, rather than argued, throughout the book - that legalism, the attitudinal glue that binds lawyers professionally, consists of a commitment to the morality of (...)
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  42. Dexin Wu (2008). Fa Jia Jian Shi: Fa, Shu, Shi He Er Wei Yi de Dong Fang Zheng Zhi Xue. Chongqing Chu Ban She.
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  43. Kangsheng Xu, Zhongguo Wen Hua Shu Yuan & Dong Fang Ying Shi Ji Tuan (1992). Zhongguo Fa Jia. Monograph Collection (Matt - Pseudo).
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  44. Jue Zhang (2011). Han Feizi Jiao Shu Xi Lun. Zhi Shi Chan Quan Chu Ban She.
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  45. Qinxia Zhang (2009). Han Feizi Yu Zhongguo Chuan Tong Zheng Zhi Yi Shu. Changchun Chu Ban She.
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  46. Youzhi Zhang (2002). Xian Qin San Jin di Qu de She Hui Yu Fa Jia Wen Hua Yan Jiu.
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  47. Ming Zhao (2003). Jin Dai Zhongguo de Zi Ran Quan Li Guan.
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Hanfeizi
  1. Tongdong Bai (2011). Preliminary Remarks: Han Fei Zi—First Modern Political Philosopher? Journal of Chinese Philosophy 38 (1):4-13.
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  2. Alejandro Bárcenas (2013). Han Fei's Enlightened Ruler. Asian Philosophy 23 (3):236-259.
    In this essay I revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.
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  3. Alejandro Bárcenas (2012). Xunzi and Han Fei on Human Nature. International Philosophical Quarterly 52 (2):135-148.
    It is commonly accepted that Han Fei studied under Xunzi sometime during the late third century BCE. However, there is surprisingly little dedicated to the in-depth study of the relationship between Xunzi’s ideas and one of his best-known followers. In this essay I argue that Han Fei’s notion of xing, commonly translated as human nature, was not only influenced by Xunzi but also that it is an important feature of his political philosophy.
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