This category needs an editor. We encourage you to help if you are qualified.
Volunteer, or read more about what this involves.
Related categories
Subcategories:
90 found
Search inside:
(import / add options)   Sort by:
1 — 50 / 90
Material to categorize
  1. Zénon Bankowski (1993). Don't Think About It Legalism and Legality. Rechtstheorie. Beiheft 15:27-45.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  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.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  3. Derk Bodde (1975). The Legalist Concept of History. Chinese Studies in History 8 (1):311-315.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  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 王威威, 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.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  6. Huijuan Chen (2004). Han Feizi Zhe Xue Xin Tan. Wen Shi Zhe Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  7. Chung-Ying Cheng (2011). Preface: Understanding Legalism in Chinese Philosophy. Journal of Chinese Philosophy 38 (1):1-3.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  8. Chung-Ying Cheng (1981). Legalism Versus Confucianism: A Philosophical Appraisal. Journal of Chinese Philosophy 8 (3):271-302.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  9. Herrlee G. Creel (1974). Shen Pu-Hai: A Secular Philosopher of Administration. Journal of Chinese Philosophy 1 (2):119-136.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  10. Markus Fischer (2012). The Book of Lord Shang Compared with Machiavelli and Hobbes. Dao: A Journal of Comparative Philosophy 11 (2):201-221.
  11. Paul R. Goldin (2013). Introduction: Han Fei and the Han Feizi. In , Dao Companion to the Philosophy of Han Fei. Springer. 1--21.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  12. 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" (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  13. Sung-Peng Hsu (1977). Two Kinds of Changes in Laotzu's Thought. Journal of Chinese Philosophy 4 (4):329-355.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  14. Chongyue Jiang (2010). Han Feizi de Zheng Zhi Si Xiang. Beijing Shi Fan da Xue Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  15. 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 (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  16. Karyn Lai (2008). An Introduction to Chinese Philosophy. Cambridge University Press.
  17. K. K. Lee (1975). The Legalist School and Legal Positivism. Journal of Chinese Philosophy 3 (1):23-56.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  18. Li Liang (1976). Crystallization of Prechin Legalist Thought-Commentary On'han Fei Tzu'. Chinese Studies in Philosophy 7 (4):35-56.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  19. 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 (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  20. Yinqin Ma (2008). Han Feizi Zheng Zong. Hua Xia Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  21. 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 (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  22. R. P. Peerenboom (1990). Natural Law in the "Huang-Lao Boshu". Philosophy East and West 40 (3):309-329.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  23. Henrique Schneider (2011). Legalism: Chinese-Style Constitutionalism? Journal of Chinese Philosophy 38 (1):46-63.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  24. 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 (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  25. 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.
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  26. 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.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  27. 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 (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  28. Hongbing Song (2010). Han Feizi Zheng Zhi Si Xiang Zai Yan Jiu. Zhongguo Ren Min da Xue Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  29. Nan Su (2005). Fa Jia Wen Hua Mian Mian Guan =. Qi Lu Shu She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  30. Aat Vervoorn (1981). Taoism, Legalism and the Quest for Order in Warring States China. Journal of Chinese Philosophy 8 (3):303-324.
  31. Helmolt Vittinghoff (2001). Chapter 5: Legalism/Legism (Fajia) and Legalist/Legist Teachings. Journal of Chinese Philosophy 28 (1&2):151–159.
    Remove from this list | Direct download (6 more)  
     
    My bibliography  
     
    Export citation  
  32. Zhaolin Wang (2010). Han Feizi Yan Jiu Xin Tan. Zhongguo Wen Lian Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  33. 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 (...)
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  34. Dexin Wu (2008). Fa Jia Jian Shi: Fa, Shu, Shi He Er Wei Yi de Dong Fang Zheng Zhi Xue. Chongqing Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  35. Jue Zhang (2011). Han Feizi Jiao Shu Xi Lun. Zhi Shi Chan Quan Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
  36. Qinxia Zhang (2009). Han Feizi Yu Zhongguo Chuan Tong Zheng Zhi Yi Shu. Changchun Chu Ban She.
    Remove from this list |
    Translate to English
    |
     
    My bibliography  
     
    Export citation  
Hanfeizi
  1. Tongdong Bai (2011). Preliminary Remarks: Han Fei Zi—First Modern Political Philosopher? Journal of Chinese Philosophy 38 (1):4-13.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  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.
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  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.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  4. Jason P. Blahuta (2015). Fortune and the Dao: A Comparative Study of Machiavelli, the Daodejing, and the Han Feizi. Lexington Books.
    Times of prolonged conflict spur great minds to seek a lasting peace. Thus was the case of Warring States China, which saw the rise of the Hundred Schools of Thought, including the Doadejing and the Han Feizi, and Renaissance Italy, which produced Niccolò Machiavelli. Witnessing their respective societies fall prey to internal corruption and external aggression, all three thinkers sought ways to produce a strong, stable state that would allow both the leader and the populace to endure. Fortune and the (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  5. Roger Boesche (2005). Han Feizi's Legalism Versus Kautilya's Arthashastra. Asian Philosophy 15 (2):157 – 172.
    Writing only decades apart, Han Feizi (ca. 250 BCE) and Kautilya (ca. 300 BCE) were two great political thinkers who argued for strong leaders, king or emperor, to unify warring states and bring peace, who tried to show how a ruler controls his ministers as well as the populace, defended the need for spies and violence, and developed the key ideas needed to support the bureaucracies of the emerging and unified states of China and India respectively. Whereas both thinkers disliked (...)
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  6. Zhizhong Cai (1991). The Sayings of Han Fei Zi: The Severe Code of the Legalist. Asiapac.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  7. Ti Ch'ing (1978). A Reading of Han Fei's "Wu Tu" [Five Vermin]. Contemporary Chinese Thought 10 (1):19-33.
    To give the necessary affirmation to the historical role played by the Legalists and to study and analyze the Legalists' writings from the Marxist point of view is a major task on the ideological front called for by the deepening of the Campaign to Criticize Lin Piao and Confucius. Han Fei was an outstanding representative of the Legalists of the late Warring States period. He summed up the experience, both positive and negative, of the newly emerging landlord class in the (...)
    Remove from this list | Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  8. Ellen Marie Chen (1975). The Dialectic of Chih (Reason) and Tao (Nature) in the Han Fei-Tzu. Journal of Chinese Philosophy 3 (1):1-21.
    Remove from this list | Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  9. Chung-Ying Cheng (1983). Metaphysics of Tao and Dialectics of Fa: An Evaluation of HTSC in Relations to Lao Tzu and Han Fei and an Analytical Study of Interrelationships of Tao, Fa, Hsing, Ming and Li. Journal of Chinese Philosophy 10 (3):251-284.
  10. Paul D.’Ambrosio (2014). Jiang, Chongyue 蔣重躍, Hanfeizi's Political Thought 韓非子的政治思想. Dao: A Journal of Comparative Philosophy 13 (2):273-275.
    Remove from this list | Direct download (2 more)  
     
    My bibliography  
     
    Export citation  
  11. Wiebke Denecke (2010). The Dynamics of Masters Literature: Early Chinese Thought From Confucius to Han Feizi. Distributed by Harvard University Press.
    Introduction: Chinese philosophy and the translation of disciplines -- The faces of masters literature until the Eastern Han -- Scenes of instruction and master bodies in the Analects -- From scenes of instruction to scenes of construction: Mozi -- Interiority, human nature, and exegesis in Mencius -- Authorship, human nature, and persuasion in Xunzi -- The race for precedence: polemics and the vacuum of traditions in Laozi -- Zhuangzi and the art of negation -- The self-regulating state, paranoia, and rhetoric (...)
    Remove from this list | Direct download  
     
    My bibliography  
     
    Export citation  
  12. David Elstein (2011). Han Feizi's Thought and Republicanism. Dao: A Journal of Comparative Philosophy 10 (2):167-185.
    Feizi’s philosophy is usually represented as an amoral autocracy where the ruler is the sole political power and runs the state by controlling the people through rewards and punishments. While his system is formally autocratic, this article argues that the purpose behind this system bears some similarity to the republican political ideal of non-domination. In this interpretation, Han Feizi makes the ruler the sole power to mitigate the danger of the state being dominated by ministers. He does not employ republican (...)
    Remove from this list | Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  13. Han Fei (2009). Interpreting Lao. In Thomas F. Cleary (ed.), The Way of the World: Readings in Chinese Philosophy. Shambhala.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
  14. Han Fei (2009). Taking Lessons From Lao. In Thomas F. Cleary (ed.), The Way of the World: Readings in Chinese Philosophy. Shambhala.
    Remove from this list |
     
    My bibliography  
     
    Export citation  
1 — 50 / 90