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Han Feizi (ca. 280 - 233 BCE), was a philosopher and statesman of the Warring States Period. Han Fei was a member of the royal house of Han and believed to have been a disciple of the Confucian philosopher Xunzi. Han Fei is one of the most representative expounders of the legalist school (fajia) in ancient China. The Hanfeizi, the book named after him, is a collection of 55 chapters which comprises the main arguments of his legalist precursors, one of the earliest commentaries on the Daodejing and an extensive use of anecdotes and stories from historical records to support and develop his own contribution to the school and his criticism of the ru.

Key works Liao 1939 Watson 1967
Introductions Feng & Bodde 1937 Lai 2018 Liu 2006
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1 — 50 / 86
  1. added 2020-01-13
    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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  2. added 2019-06-06
    The Legalism of Han Fei-Tzu and Its Affinities with Modern Political Thought.Peter R. Moody - 1979 - International Philosophical Quarterly 19 (3):317-330.
    The legalism of han fei-Tzu has affinities with much of modern political thought, Particularly in its denial of an objective morality. Because legalism is modernism unmoralized, It shows clearly some of the less savory implications of the truisms we accept. Han fei's ideas are interesting in their own right, But it is also interesting to see these ideas in a comparative setting, That we might gain a broader understanding of modern political thought, Both of its merits and its limitations.
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  3. added 2019-06-06
    Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia University Press.
    Compiling in one volume the basic writings of these three seminal thinkers of ancient China, each from a different philosophical school, this book reveals the richness and diversity of the ancient Chinese intellectual world.
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  4. added 2019-06-06
    Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia University Press.
    Compiling in one volume the basic writings of these three seminal thinkers of ancient China, each from a different philosophical school, this book reveals the richness and diversity of the ancient Chinese intellectual world.
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  5. added 2019-04-06
    Han Fei's Views on Women's Rationality.Barbara Hendrischke - 2018 - Journal of the Oriental Society of Australia 49:32-49.
    Han Fei (d. 233 BCE) is for this paper called the author of the many essays that have been collected in the Hanfeizi. Despite their diversity, these essays share investigative direction and also methods of research and argumentation. Problems of political organisation are central to their contents and are with hardly any exception viewed from the perspective of human interaction. Lessons for political ordering are for this reason drawn from the observation of social intercourse with a particular focus on the (...)
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  6. added 2019-04-06
    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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  7. added 2019-02-22
    Han Fei's Rule of Law and its Limits.Alejandro Bárcenas - 2019 - In Alexus McLeod (ed.), The Bloomsbury Research Handbook of Early Chinese Ethics and Political Philosophy. New York and London: Bloomsbury. pp. 155-183.
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  8. added 2018-08-30
    The [Not So] Hidden Curriculum of the Legalist State in the Book of Lord Shang and the Han-Fei-Zi.Brandon R. King - 2018 - Comparative Philosophy 9 (2):69-92.
    This paper loosely draws some parallels between the experience of a subject in a so-called “Legalist” state with that of a contemporary student in Western schooling today. I explore how governance in the Book of Lord Shang and the Hanfeizi can be interpreted as pedagogy. Defining pedagogy in a relatively broad sense, I investigate the rationalizations for the existence of the state, the application of state mechanisms, and even the concentration of the ruler’s power all teach subjects habits, attitudes, and (...)
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  9. added 2017-03-09
    Monarch and Minister: The Problematic Partnership in the Building of Absolute Monarchy in the Han Feizi 韓非子.Romain Graziani - 2015 - In Yuri Pines, Paul Goldin & Martin Kern (eds.), Ideology of power and power of ideology in early China. Leiden and Boston: Brill. pp. 155-180.
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  10. added 2017-02-06
    The Court as a Battlefield: The Art of War and the Art of Politics in the "Han Feizi".Albert Galvany - 2017 - Bulletin of the School of Oriental and African Studies:1-24.
    Most scholarly contributions analysing the Han Feizi tend not only to overlook the influence military literature might have had on its conception and unfolding, but also to assert that the figure of the ruler, as described in this text, and that of the commander, as portrayed in military treatises, are incompatible. In refuting this view, I shall attempt to demonstrate that the writings collected in the Han Feizi fully embrace the logic of military con- frontation, which entails, among other things, (...)
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  11. added 2016-05-25
    Implications of Han Fei’s Philosophy for China’s Legal and Institutional Reforms.Mingjun Lu - 2016 - Journal of Chinese Political Science:1-18.
    In his treatise Han Fei Zi, the Chinese ancient thinker Han Fei proposes a governance structure that emphasizes the institutionalization of legal norms, judicious sovereign intervention, and ministerial obligations. These three core concepts of Han’s legal thinking are informed by both the Taoist law of Nature and the Confucian philosophy as is expounded by Xun Zi. Recognition of the Taoist and Confucian influences brings to light the ethical and normative dimensions of Han’s legal thought, dimensions that, I propose, provide new (...)
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  12. added 2016-03-16
    The Dao Against the Tyrant: The Limitation of Power in the Political Thought of Ancient China.Daniel Rodríguez Carreiro - 2013 - Libertarian Papers 5:111-152.
    In Chinese history the periods known as Spring and Autumn (770-476 BC) and the Warring States (475-221 BC) were times of conflict and political instability caused by the increasing power of centralized and competing states. During this time of crisis many schools of thought appeared to offer different philosophical doctrines. This paper describes and studies ideas about the limitation of power defended by these different schools of ancient Chinese thought, and suggests some reasons why they failed to prevent the emergence (...)
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  13. added 2015-08-31
    The Ch 'in Dynasty: Legalism and Confucianism'.Lanny B. Fields - 1989 - Journal of Asian History 23 (1):1-25.
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  14. added 2015-08-31
    THE LEGALISTS AND THE FALL OF CH 'IN: HUMANISM AND TYRANNY'.Lanny B. Fields - 1983 - Journal of Asian History 17:1-39.
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  15. added 2015-08-29
    Crystallization of Prechin Legalist Thought - Commentary on 'Han Fei Tzu'.Li Liang - 1976 - Chinese Studies in Philosophy 7 (4):35-56.
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  16. added 2015-08-29
    Han Fei Tzu: Basic Writings.Burton Watson (ed.) - 1964 - Columbia University Press.
    Representative of the Fachia, or Legalist, school of philosophy, the writings of Han Fei Tzu confront the issues of preserving and strengthening the state. His lessons remain timely as scholars continue to examine the nature and use of power. Burton Watson provides a new preface and a helpful introduction.
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  17. added 2015-08-07
    The Legalists Philosophers.S. Y. Hsieh - 1985 - In Donald H. Bishop (ed.), Chinese Thought: An Introduction. Motilal Banarsidass. pp. 81-109.
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  18. added 2015-07-20
    Legalism in Chinese Philosophy.Yuri Pines - 2014 - The Stanford Encyclopedia of Philosophy.
    Legalism is a popular—albeit quite inaccurate—designation of an intellectual current that gained considerable popularity in the latter half of the Warring States period (Zhanguo, 453–221 BCE). Legalists were political realists who sought to attain a “rich state with powerful army” and to ensure domestic stability in an age marked by intense inter- and intra-state competition. They believed that human beings—commoners and elites alike—will forever remain selfish and covetous of riches and fame, and one should not expect them to behave morally. (...)
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  19. added 2015-07-20
    Envisioning Eternal Empire : Chinese Political Thought of the Warring States Era.Yuri Pines - 2009 - University of Hawaiʻi Press.
    This ambitious book looks into the reasons for the exceptional durability of the Chinese empire, which lasted for more than two millennia (221 B.C.E. - 1911 C.E.). Yuri Pines identifies the roots of the empire's longevity in the activities of thinkers of the Warring States period (453-221 B.C.E.), who, in their search for solutions to an ongoing political crisis, developed ideals, values, and perceptions that would become essential for the future imperial polity. In marked distinction to similar empires worldwide, the (...)
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  20. added 2015-07-13
    The Polarization of the Concepts Si (Private Interest) and Gong (Public Interest) in Early Chinese Thought.Erica Brindley - 2013 - Asia Major 26 (2).
    Many scholars of early China agree that the fourth century bce witnessed a surge in intellectual interest in concepts that have been dubbed the self, “subjectivity,” the private realm, and the body. As such a sphere came into greater focus in intellectual circles, so did a new discourse that evaluated what it meant to benefit or deprive the self and its related parts. The famous statement purportedly by Yang Zhu 楊朱 (or Yangzi 楊子) that claims he was not willing to (...)
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  21. added 2015-05-29
    Dao Companion to the Philosophy of Han Fei. Edited by Paul R. Goldin. Dao Companions to Chinese Philosophy, 2. [REVIEW]Lukas Pokorny - 2014 - Religious Studies Review 40 (3):172.
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  22. added 2015-05-29
    Writing an Empire: Cross-Talk on Authority, Act, and Relationships with the Other in the Analects, Daodejing, and HanFeizi.Arabella Lyon - 2010 - College English 70 (4):350-366.
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  23. added 2015-05-29
    Han Fei Tsu's and Machiavelli's Ideas of Statecraft.Deyao Wu - 1978 - Institute of Humanities and Social Sciences, College of Graduate Studies, Nanyang University.
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  24. added 2015-05-29
    The Crystallization of Pre-Ch 'in Legalist Thought'.Liang Ling-I. - 1976 - Contemporary Chinese Thought 7 (4):35-56.
    Han Fei was a fierce general in the anti-Confucian struggle of the late Warring States period and was also an outstanding pre-Ch'in Legalist theoretician. Han Fei Tzu, this piece of writing, which was critical of Confucius and full of a violently militant spirit, vividly recorded the course of the difficult combat of the landowning class which led to its victory over the slave-owning class. It summed up the historical experience of the struggle between the Confucian and Legalist lines during the (...)
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  25. added 2015-05-29
    Pre‐Han Persuasion: The Legalist School.John J. Dreher & James I. Crump Jr - 1952 - Central States Speech Journal 3 (2):10-14.
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  26. added 2015-05-29
    Social Thought of Han Fei.Arthur S. Y. Chen - 1938 - Sociology and Social Research 22 (4):340-346.
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  27. added 2015-05-28
    Being Worthy of Persuasion: Political Communication in the Han Feizi.Kevin DeLapp - 2014 - China Media Research 10 (4):29-38.
    This paper examines the attitudes toward political persuasion at work in the writings of Han Feizi (280-233 BCE). Particular attention is given to differentiating Han Feizi's thought from Western analogs under which it has suffered hermeneutically, especially comparisons with Plato's so-called "noble lie." After probing some of the psycho-social assumptions of ancient Greek versus Chinese political discourse, Han Feizi's own view is reconstructed, according to which practices of deception and secrecy are permissible under specific moral and political conditions. It is (...)
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  28. added 2015-05-23
    Individualism in Early China: Human Agency and the Self in Thought and Politics.Erica Fox Brindley - 2010 - University of Hawaii Press.
    Conventional wisdom has it that the concept of individualism was absent in early China. In this uncommon study of the self and human agency in ancient China, Erica Fox Brindley provides an important corrective to this view and persuasively argues that an idea of individualism can be applied to the study of early Chinese thought and politics with intriguing results. She introduces the development of ideological and religious beliefs that link universal, cosmic authority to the individual in ways that may (...)
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  29. added 2015-05-23
    A Daoist Theory of Chinese Thought: A Philosophical Interpretation.Chad Hansen - 1992 - Oxford University Press.
    This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the imperious intuitionism (...)
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  30. added 2015-03-14
    Fortune and the Dao: A Comparative Study of Machiavelli, the Daodejing, and the Han Feizi.Jason P. Blahuta - 2015 - 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 (...)
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  31. added 2015-03-14
    Rhetoric in Ancient China, Fifth to Third Century B.C.E. A Comparison with Classical Greek Rhetoric.Xing Lu - 1998 - University of South Carolina Press.
    In Rhetoric in Ancient China, Fifth to Third Century B.C.E., Xing Lu examines language art, persuasion, and argumentation in ancient China and offers a detailed and authentic account of ancient Chinese rhetorical theories and practices in the society's philosophical, political, cultural, and linguistic contexts. She focuses on the works of ten well-known Chinese thinkers from Confucius to Han Feizi as well as on the Later Mohists, a group that represents five schools of thought-Mingjia, Confucianism, Daoism, Mohism, and Legalism. Lu identifies (...)
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  32. added 2015-01-14
    A Weapon in the Battle of Definitions: A Special Rhetorical Strategy in Hánfēizǐ.Lukáš Zádrapa - 2014 - Asiatische Studien - Études Asiatiques 68 (4):969-999.
    Regardless of the actual views on the art of embellished speech of the author(s) presented by the collection of essays known as Hánfēizǐ, the work is well known for its formal intricacy and refinement. The composition of several chapters appears unique against the background of other transmitted texts of the Warring States period, and the same is true of some textual strategies serving to convey the presented ideas with intensified rhetorical appeal. In this study, I aim to identify one of (...)
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  33. added 2015-01-14
    The Leadership Philosophy of Han Fei.Morgen Witzel - 2012 - Asia Pacific Business Review 18 (4):489-503.
    This work discusses the ideas on leadership that are to be found in the works of Han Fei, the pre-eminent philosopher of Legalism in ancient China. It describes the fundamental Legalist principles of fa, shi and shu and the ‘two handles’ of reward and punishment which were the primary means by which leaders controlled organizations. The work discusses the various elements of Han Fei's ideas on leadership including the nature of leadership, the duties and responsibilities of the leader and the (...)
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  34. added 2015-01-14
    A Study of Han Fei's Thought.Tong Shuye - 1982 - Contemporary Chinese Thought 14 (2):61-98.
    It is still hard to ascertain when the landlord economy (in the exploitation form of a tenancy system) in China got started. At least, however, it was during the middle of the Warring States period, that is, the time of Mencius, that the earliest land issue in China was brought up. Raising the issue was a reflection of how the phenomenon of uneven distribution of wealth surfaced and developed in ancient times. The landlord economy based on the exploitation form of (...)
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  35. added 2015-01-14
    Legalism and Autocracy in Traditional China.Kung-Chuan Hsiao - 1976 - Chinese Studies in History 10 (1-2):125-143.
    There is ample justification for characterizing imperial China as a "Confucian State" (or "Confucian Society") as many students of Chinese history do. Such characterization is justified by the fact that Confucianism had contributed much to shaping and sustaining the imperial system from the Han dynasty to the Ch'ing. But it should be pointed out that Legalism had also played a crucial part in the development of that system and that, insofar as the above-mentioned characterization ignores the Legalist role, it is (...)
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  36. added 2014-08-14
    Jiang, Chongyue 蔣重躍,Hanfeizi’s Political Thought韓非子的政治思想: Beijing 北京: Beijing Shifan Daxue Chubanshe 北京師範大學出版社, 2010, 238 Pages. [REVIEW]Paul D’Ambrosio - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):273-275.
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  37. added 2014-07-30
    Political Theory and Linguistic Criteria in Han Feizi’s Philosophy.Aloysius P. Martinich - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):379-393.
    Han Feizi’s 韓非子 thought, I argue, contains a political theory that justifies principled, law-governed government. A key element of his theory is a solution to the problem of rectifying names. He recognized that the same word can have varying criteria of application depending on the purpose of the practice that requires a criterion. Some criteria for a practice are good and some bad. A wise ruler knows which criteria are good and appropriate to ruling. His view is illuminated by considering (...)
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  38. added 2014-07-30
    Goldin, Paul, Ed., Dao Companion to the Philosophy of Han Fei: New York: Springer, 2013, 10 + 288 Pages. [REVIEW]Henrique Schneider - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):425-429.
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  39. added 2014-04-02
    Legalism: Introducing a Concept and Analyzing Aspects of Han Fei's Political Philosophy.Eirik Lang Harris - 2014 - Philosophy Compass 9 (3):155-164.
    ‘Legalism’ is a term that has long been used to categorize a group of early Chinese philosophers including, but not limited to, Han Fei (Han Feizi), Shen Dao, Shen Buhai, and Shang Yang. However, the usefulness of this term has been contested for nearly as long. This essay has the goal of introducing the idea of ‘Legalism’ and laying out aspects of the political thought of Han Fei, the most prominent of these thinkers. In this essay, I first lay out (...)
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  40. added 2014-04-02
    Xunzi and Han Fei on Human Nature.Alejandro Bárcenas - 2012 - 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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  41. added 2014-03-30
    Taking Lessons From Lao.Han Fei - 2009 - In Thomas F. Cleary (ed.), The Way of the World: Readings in Chinese Philosophy. Shambhala.
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  42. added 2014-03-30
    Interpreting Lao.Han Fei - 2009 - In Thomas F. Cleary (ed.), The Way of the World: Readings in Chinese Philosophy. Shambhala.
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  43. added 2014-03-28
    The Dynamics of Masters Literature: Early Chinese Thought From Confucius to Han Feizi.Wiebke Denecke - 2010 - 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 (...)
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  44. added 2014-03-25
    Han Fei's Doctrine of Self-Interest.Paul R. Goldin - 2001 - Asian Philosophy 11 (3):151 – 159.
    Chapter 49 of the Han Feizi, entitled 'Wudu', includes one of the earliest discussions in Chinese history of the concepts of gong and si: Han Fei takes si to mean 'acting in one's own interest'. Gong is simply what opposes si. 'Acting in one's own interest' is not inherently reprehensible in Han Fei's view; but a ruler must remember why ministers propose their policies: they are concerned only with enriching themselves, and look upon the ruler as nothing more than a (...)
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  45. added 2014-03-20
    Han Feizi's Legalism Versus Kautilya's Arthashastra.Roger Boesche - 2005 - 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 (...)
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  46. added 2014-03-13
    Did Xunzi's Theory of Human Nature Provide the Foundation for the Political Thought of Han Fei?Masayuki Sato - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. pp. 147--165.
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  47. added 2014-03-13
    Han Feizi and the Old Master: A Comparative Analysis and Translation of Han Feizi Chapter 20,“Jie Lao,” and Chapter 21,“Yu Lao”. [REVIEW]Sarah A. Queen - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. pp. 197--256.
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  48. added 2014-03-13
    Shen Dao's Theory of Fa and His Influence on Han Fei.Soon-ja Yang - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. pp. 47--63.
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  49. added 2014-03-13
    Submerged by Absolute Power: The Ruler's Predicament in the Han Feizi.Yuri Pines - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. pp. 67--86.
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  50. added 2014-03-13
    Studies of the Han Feizi in China, Taiwan, and Japan.Masayuki Sato - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. pp. 257--281.
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