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  1. Timing and Rulership in Master Lu's Spring and Autumn Annals (LUshih Chunqou).James Daryl Sellmann - 2002 - Albany, NY, USA: SUNY Press.
    The Lüshi chunqiu was written for and inspired the king who united the warring state to become China's first emperor in 221 BCE. This book explicates the concept of "proper timing," proposing that it helps bring unity to the diverse eclectic content of the text. The book analyzes the roles of human nature, the justification for the existence of the state, and the significance of personal, historical and cosmic timing. An organic instrumental position emerges from the diverse theories contained in (...)
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  2. Shen Pu‐Hai: A Secular Philosopher of Administration.Herrlee G. Creel - 1974 - Journal of Chinese Philosophy 1 (2):119-136.
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  3. The Shenzi Fragments: A Philosophical Analysis and Translation.Eirik Lang Harris - 2016 - New York: Columbia University Press.
    The Shenzi Fragments is the first complete translation in any Western language of the extant work of Shen Dao (350–275 B.C.E.). Though his writings have been recounted and interpreted in many texts, particularly in the work of Xunzi and Han Fei, very few Western scholars have encountered the political philosopher's original, influential formulations. This volume contains both a translation and an analysis of the Shenzi Fragments. It explains their distillation of the potent political theories circulating in China during the Warring (...)
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  4. Aspects of Shen Dao's Political Philosophy.Eirik Lang Harris - 2015 - 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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  5. Han Feizi Ji Jie.Xianshen Wang & Fei Han - 1998
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  6. Jin Dai Zhongguo de Zi Ran Quan Li Guan.Ming Zhao - 2003
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  7. Xian Qin San Jin di Qu de She Hui Yu Fa Jia Wen Hua Yan Jiu.Youzhi Zhang - 2002
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  8. Fa Jia Zhi Mou.Longhai Chen - 2001
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  9. Hoka Shiso No Genryu.Banroku Otsuka - 1980 - Sanshin Tosho.
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  10. Zhongguo Fa Jia Zhe Xue.Zanyuan Wang - 1989 - Dong da Tu Shu Gong Si Zong Jing Xiao San Min Shu Ju.
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  11. Zhongguo Fa Jia.Kangsheng Xu, Zhongguo Wen Hua Shu Yuan & Dong Fang Ying Shi Ji Tuan - 1992
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  12. Zhuan Zhi Zhi Fu--Han Feizi.Zhuancheng Gao - 1996
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  13. Reconsidering Legalism.Robin West - unknown
    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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  14. Don't Think About It Legalism and Legality.Zénon Bankowski - 1993 - Rechtstheorie. Beiheft 15:27-45.
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  15. The Legalist School and its Influence Upon Traditional Chinese Law.Geoffrey MacCormack - 2006 - Archiv für Rechts- Und Sozialphilosophie 92 (1):59-81.
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  16. Introduction: Han Fei and the Han Feizi.Paul R. Goldin - 2013 - In Dao Companion to the Philosophy of Han Fei. Springer. pp. 1--21.
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  17. The Legalist Concept of History.Derk Bodde - 1975 - Chinese Studies in History 8 (1-2):311-315.
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  18. Han Feizi Zhe Xue Xin Tan.Huijuan Chen - 2004 - Wen Shi Zhe Chu Ban She.
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  19. Fa Jia Wen Hua Mian Mian Guan =.Nan Su - 2005 - Qi Lu Shu She.
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  20. Legalism as Legal Positivism?Henrique Schneider - 2008 - 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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  21. Han Feizi Zheng Zong.Yinqin Ma - 2008 - Hua Xia Chu Ban She.
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  22. Fa Jia Jian Shi: Fa, Shu, Shi He Er Wei Yi de Dong Fang Zheng Zhi Xue.Dexin Wu - 2008 - Chongqing Chu Ban She.
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  23. Han Feizi Yu Zhongguo Chuan Tong Zheng Zhi Yi Shu.Qinxia Zhang - 2009 - Changchun Chu Ban She.
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  24. Han Feizi Yan Jiu Xin Tan.Zhaolin Wang - 2010 - Zhongguo Wen Lian Chu Ban She.
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  25. Han Feizi Zheng Zhi Si Xiang Zai Yan Jiu.Hongbing Song - 2010 - Zhongguo Ren Min da Xue Chu Ban She.
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  26. Han Feizi de Zheng Zhi Si Xiang.Chongyue Jiang - 2010 - Beijing Shi Fan da Xue Chu Ban She.
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  27. Han Feizi Jiao Shu Xi Lun.Jue Zhang - 2011 - Zhi Shi Chan Quan Chu Ban She.
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  28. 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: Nanjing 南京: Nanjing Daxue Chubanshe 南京大学出版社, 2012, Iii + 231 Pages. [REVIEW]David Chai - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):137-139.
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  29. The Book of Lord Shang Compared with Machiavelli and Hobbes.Markus Fischer - 2012 - Dao: A Journal of Comparative Philosophy 11 (2):201-221.
    This essay argues that political realism is an effective heuristic for understanding The Book of Lord Shang, which it compares to the political thought of Machiavelli and Hobbes. It first lays out the premises of political realism as they emerge from this comparison: the real is the guiding heuristic of political realism; historical change is the fundamental condition; the nature of human beings is selfish but can also form customs favorable to political order. Based on these premises, the essay then (...)
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  30. Preface: Understanding Legalism in Chinese Philosophy.Chung-Ying Cheng - 2011 - Journal of Chinese Philosophy 38 (1):1-3.
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  31. Legalism: Chinese-Style Constitutionalism?Henrique Schneider - 2011 - Journal of Chinese Philosophy 38 (1):46-63.
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  32. Was the Revolution of 1911 the Struggle Between Confucians and Legalists?Fan Pai-Ch'uan - 1979 - 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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  33. Pre-Ch 'in Confucian and Legalist Thought is Fundamentally Antagonistic'.Yang Jung-Kuo - 1976 - 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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  34. 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.Chin Sheng-Hsi - 1976 - 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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  35. Why is Hsün Tzu Called A Legalist?T'ang Hsiao-Wen - 1976 - 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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  36. Natural Law and Cosmic Harmony in Traditional Chinese Thought.Geoffrey Maccormack - 1989 - 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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  37. A Comparison of the Legitimacy of Power Between Confucianist and Legalist Philosophies.Li Ma - 2000 - 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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  38. Two Kinds of Changes in Lao Tzu’s Thought.Sung-Peng Hsu - 1977 - Journal of Chinese Philosophy 4 (4):329-355.
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  39. The Legalist School and Legal Positivism.K. K. Lee - 1975 - Journal of Chinese Philosophy 3 (1):23-56.
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  40. Taoism, Legalism and the Quest for Order in Warring States China.Aat Vervoorn - 1981 - Journal of Chinese Philosophy 8 (3):303-324.
  41. Legalism Versus Confucianism: A Philosophical Appraisal.Chung-Ying Cheng - 1981 - Journal of Chinese Philosophy 8 (3):271-302.
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  42. The Book of Lord Shang.Yang Shang - 1928 - 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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  43. 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.Susan Blake - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):353-356.
    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 Taipei 臺北: National Taiwan University Press 臺大出版中心, 2007, xiv+504 pages.
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  44. Autonomy and Interdependence: A Dialogue Between Liberalism and Confucianism.Andrew Brennan & Ruiping Fan - 2007 - Journal of Social Philosophy 38 (4):511–535.
  45. Natural Law in the "Huang-Lao Boshu".R. P. Peerenboom - 1990 - Philosophy East and West 40 (3):309-329.
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  46. The Legalist Betrayal of the Confucian Other : Sima Qian's Portrayal of Qin Shihuangdi.Steven Shankman - 2002 - 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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  47. Chapter 5: Legalism/Legism (Fajia) and Legalist/Legist Teachings.Helmolt Vittinghoff - 2001 - Journal of Chinese Philosophy 28 (1&2):151–159.
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Hanfeizi
  1. Han Feizi’s Genealogical Arguments.Lee Wilson - forthcoming - In Eirik Lang Harris & Henrique Schneider (eds.), Adventures in Chinese Realism: Classic Philosophy Applied to Contemporary Issues. Albany, NY, USA: SUNY Press.
    Han Feizi’s criticisms of Confucian and Mohist political recommendations are often thought to involve materialist or historicist arguments, independently of their epistemological features. Drawing largely on Amia Srinivasan’s recent taxonomy of genealogical arguments, this paper proposes a genealogical reading of passages in “The Five Vermin [五蠹 wudu]” and “Eminence in Learning [顯學 xianxue].” This reveals Han Feizi’s arguments to be more comprehensively appreciated as problematizing Confucian and Mohist political judgments as arising from undermining contingencies, rendering them irrelevant, if not detrimental, (...)
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  2. Morality in Politics: Panacea or Poison?Eirik Lang Harris - 2009 - Dissertation, University of Utah
    In the Western philosophic tradition, virtue theory has rarely been extended to the political realm. There is a long tradition that advocates the role of virtue in ethical theory, but the implications of this tradition for political theory have largely been neglected. However, in the Chinese tradition, we very early on see the use of virtue-based theories not only in ethics but in political thought as well. Indeed, one of the most sophisticated early Confucian philosophers, Xúnzǐ 荀子 (fl. 298–238 BCE), (...)
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  3. Understanding “Dao's Patterns”: Han Fei.Barbara Hendrischke - 2018 - In Karyn L. Lai, Rick Benitez & Hyun Jin Kim (eds.), Cultivating a Good Life in Early Chinese and Ancient Greek Philosophy: Perspectives and Reverberations. New York: Bloomsbury. pp. 68-80.
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