More philosophy.

Introduction to Chinese Philosophy

Chapter 11: Han Feizi

Imagine having this guy as a dad: “People naturally grow arrogant when loved, and become obedient only through coercion.”

Han Feizi is Lawful Neutral incarnate – Be neutral and 无为 so you can see others mistakes and capitalize on them. Make sure you wield both punishment and reward, and deal both out adequately. Especially reading through chapter 5 of his work (主道), there’s a lot of great but morally ambiguous practical advice.

Questions:

What personal difficulty made it hard for Han Feizi to achieve success in the public career his noble family expected him to follow?

• He had a stutter, which made it hard for him to perform public speaking.

What story is the origin of the contemporary Chinese idiom, “to watch a stump waiting for a rabbit (守株待兔)”? What point does Han Feizi use this story to illustrate? What is the contemporary meaning of this idiom?

• The story is that a farmer saw a rabbit run into a stump and break its neck, giving the farmer some food for the day. The farmer then watches the stump everyday, waiting for a rabbit to come back and kill itself.
• His original meaning was to illustrate that the sages of the past had methods that may have worked back then, but may not be effective now.
• The current meaning is to “foolishly wait for a windfall”

What is one important respect in which Han Feizi agrees with his teacher Xunzi and one major point on which he disagrees with him?

• They agree in that humans are primarily self-interested, and humans should not rely on innate affection for others to be virtuous.
• Disagreement comes from how they view ethical education, and the usefulness of tradition to guide the present. See his previous 守株待兔 idiom.

What are Han Feizi’s three arguments against following tradition?

• Those after Kongzi and Mozi split into many school, how does one know which is right?
• How do you know what the true “way of Yao” or “way of Shun” are?
• The methods of the old worked because of the smaller population and way of life. New situations require new methods.

What is the “power of position”? In what respect is it very familiar, and in what respect is it mysterious?

• “The differences in power and status set up by human beings” – People can force will because of the social role they occupy.
• Although we cannot say what it is or quantify it well, it’s common and we can’t help but respect it.

What are the roles of “name” and “form” (名 and 型) in administrative methods?

• “Name” would be the duties that go with an office, or a proposal for government policy by an official.
• “Form” is the actions a minister undertakes, or the achievements that result from the actions.
• Name cannot exceed form – Ministers must achieve what they propose and are responsible for.
• Form cannot exceed name – If ministers go beyond what they are responsible for, they can form cliques and accumulate power, threatening the ruler’s authority.

What are the “two handles” of government? Why does Han Feizi believe that it is crucial for the ruler to control them himself?

• Reward and punishment are key to power.
• Reward is something the people will prize, and they will see where benefits comes from.
• Punishment “shows who’s boss” and who holds real power.

According to Han Feizi, what does it mean for a ruler to be “empty and still”? Why is this important for a ruler?

• Never reveal desires and intends to do. If a ruler is not “empty and still,” ministers can take advantage of this.
• By remaining empty, still and without concern, one can secretly observe the defects of others.
  • This reminds me of a quote I heard from John Bartholomew when he was playing low ranked (800-1400) players – At these levels, sometimes it’s easiest to make safe moves and wait for the opponent to make a mistake.

What is the meaning, for Han Feizi, of “nonaction”? What benefits does a ruler obtain through it?

• Making the worthy refine their talents and employing those talents.
• When there are achievements by the ministers the ruler gets credit, but errors are blamed on ministers.
• “See others but do not allow yourself to be seen; hear others but do not allow yourself to be heard; know others but do not allow yourself to be known”

How could we see Han Feizi’s emphasis on power as being not amoral but as reflecting certain ethical values?

• The question is if Han Feizi teaches to accumulate power for moral reasons.
• Amorally, he does not put emphasis on 德, or cultivation of 仁 or 义.
• Morally, he says that punishments are imposed out of concern for the people.

Name at least one Western thinker to whom Han Feizi could be compared.

• Machiavelli, and more recently Foucault and his “surveillance” (Illustrated by Panopticism)

Things I’m Liking

• Mamahuhu - How to Welcome Americans to China: You thought Americans were bad with cultural appropriation?
• Surviv.io: PUBG as a ‘flash game’. I could imagine myself getting wrapped up in this back in high school.

Misc

After this introduction to Chinese philosophy, I have few diverging paths I want to follow and should choose one:

• The classics of western philosophy, like Plato and Aristotle and Socrates.
• Postmodern philosophy, starting with frenchies like Foucault. I’ve been on a wikipedia binge to find which books of his might be good to take some notes on (or at least find books that talk about his works…) and found a page on philosophical multiplicity. I’ve been staring at the Continuous multiplicities – Discrete multiplicities table trying to grok it for the past couple minutes.
• “Critical Theory:” What the hell is this?
• Accelerationism and Neoreactionary Thought: Nick Land has been mentioned on darker corners of the net for a while, and there’s defiantly been a “dark enlightenment” that would be interesting to take a look at. But some of his writings are scattered and I’m not sure if it’s meant to be taken seriously…