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This book is an introduction in the very best sense of the word. It provides the beginner with an accurate, sophisticated, yet accessible account, and offers new insights and challenging perspectives to those who have more specialized knowledge. Focusing on the period in Chinese philosophy that is surely most easily approachable and perhaps is most important, it ranges over of rich set of competing options. It also, with admirable self-consciousness, presents a number of daring attempts to relate those options to philosophical figures and movements from the West. I recommend it very highly.--Lee H. Yearley, Walter Y. Evans-Wentz Professor, Religious Studies, Stanford University
Han Fei, who died in 233 BC, was one of the primary philosophers of China’s classical era, a reputation still intact despite recent neglect. This edited volume on the thinker, his views on politics and philosophy, and the tensions of his relations with Confucianism (which he derided) is the first of its kind in English. Featuring contributions from specialists in various disciplines including religious studies and literature, this new addition to the Dao Companions to Chinese Philosophy series includes the latest research. It breaks new ground with studies of Han Fei’s intellectual antecedents, and his relationship as a historical figure with Han Feizi, the text attributed to him, as well as surveying the full panoply of his thought. It also includes a chapter length survey of relevant scholarship, both in Chinese and Japanese.
Trenchant, sophisticated, and cynical, Han Feizi has been read in every age and is still of interest today when people are more than ever concerned with the nature and use of power. Han Feizi (280?-233 B.C.), a prince of Han, was a representative of the Fa-chia, or Legalist, school of philosophy and produced the final and most readable exposition of its theories. His handbook for the ruler deals with the problems of strengthening and preserving the state, the way of the ruler, the use of power, and punishment and favor. Ironically, the ruler most influenced by Han Feizi, the king of Qin, eventually sent Han Feizi to prison, where he later committed suicide.
This is the first book to make the philosophy of Hanfei available at an introductory level. This fascinating thinker not only directly influenced the first Chinese Empire, but also embodied the strongest alternative to Confucianism in Chinese thought. Even today, his thinking influences China. It introduces key concepts and arguments in Hanfei’s legalist philosophy. It also contextualizes this thinking within Chinese history and in a comparative approach. The book will appeal to a wide audience interested in Chinese political philosophy, as well as to historians, social and political scientists.
The importance of the rich corpus of “Masters Literature” that developed in early China since the fifth century BCE has long been recognized. But just what are these texts? Scholars have often approached them as philosophy, but these writings have also been studied as literature, history, and anthropological, religious, and paleographic records. How should we translate these texts for our times? This book explores these questions through close readings of seven examples of Masters Literature and asks what proponents of a “Chinese philosophy” gained by creating a Chinese equivalent of philosophy and what we might gain by approaching these texts through other disciplines, questions, and concerns. What happens when we remove the accrued disciplinary and conceptual baggage from the Masters Texts? What neglected problems, concepts, and strategies come to light? And can those concepts and strategies help us see the history of philosophy in a different light and engender new approaches to philosophical and intellectual inquiry? By historicizing the notion of Chinese philosophy, we can, the author contends, answer not only the question of whether there is a Chinese philosophy but also the more interesting question of the future of philosophical thought around the world.
The Hawai‘i Reader in Traditional Chinese Culture is a collection of more than ninety primary sources—all but a few of which were translated specifically for this volume—of cultural significance from the Bronze Age to the turn of the twentieth century. They take into account virtually every aspect of traditional culture, including sources from the non-Sinitic ethnic minorities.
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 Dao: A Comparative Study of Machiavelli, the Daodejing, and the Han Feizi demonstrates where the shortcomings of each theory lie, with emphasis on the similarities among Machiavelli, Laozi, and Han Feizi. Jason P. Blahuta ultimately argues that if Machiavelli’s philosophy, the most comprehensive of the three theories, were supplemented by aspects of the Daodejing, the revision would potentially overcome the deficiencies of the original.
Goldin thus begins the book by asking the basic question "What are we reading?" while also considering why it has been so rarely asked. Yet far from denigrating Chinese philosophy, he argues that liberating these texts from the mythic idea that they are the product of a single great mind only improves our understanding and appreciation. By no means does a text require single and undisputed authorship to be meaningful; nor is historicism the only legitimate interpretive stance. The first chapter takes up a hallmark of Chinese philosophy that demands a Western reader's cognizance: its preference for non-deductive argumentation. Chinese philosophy is an art (hence the title) he demonstrates, more than it is a rigorous logical method. Then comes the core of the book, eight chapters devoted to the eight philosophical texts divided into three parts: Philosophy of Heaven, Philosophy of the Way, and Two Titans at the End of an Age. .
This study focuses on the Legalists, an ancient school of Chinese philosophy, which perfected the science of government and art of statecraft. It gives an insight into the style of the Legalists' discourse and its impact on Chinese institutions and practices.