Han Feizi, d. 233 B.C.
[Han Feizi. English Selections]
Han Feizi : basic writings / translated by Burton Watson.
p. cm.—(Translations from the Asian classics)
Includes index.
A Columbia University Press E-book.
Contents
OUTLINE OF EARLY CHINESE HISTORY
PREFACE
Introduction
The Way of the Ruler
On Having Standards
The Two Handles
Wielding Power
The Eight Villainies
The Ten Faults
The Difficulties of Persuasion
Mr. He
Precautions Within the Palace
Facing South
The Five Vermin
Eminence in Learning
INDEX
OUTLINE OF EARLY CHINESE HISTORY
(Dates and entries before 841 b.c. are traditional)
Preface
Surely one of the most startling and spectacular archeological finds of the century was the huge cache of life-size terra-cotta figures of Qin-period warriors and officials that was discovered near the tomb of the first Qin ruler in China in 1974. Though restorers had to spend considerable time piecing together the crumbled images, when they revealed their finds to the public, it was as though the Qin dynasty, which ruled China from 221 to 207 B.C., had suddenly come to life again, its men and horses miraculously rising up out of the ground before the astonished eyes of the world.
Though the philosopher Han Feizi did not live to see the Qin dynasty, his writings were known to and admired by its founder, the First Emperor; and historical records depict his succesor, the Second Emperor, as quoting from the “Five Vermin” chapter, one of the chapters translated in the selection that follows. Indeed, Han Feizi’s name has become inextricably linked with that of the Qin dynasty, since the First Emperor openly espoused the principles of the Legalist school of philosophy, of which Han Feizi was a leading proponent. These same Legalist doctrines have also been blamed for the rapidity with which the Qin dynasty fell from power, though one might argue that it was not so much the doctrines themselves as the severity and ineptness with which the Qin rulers applied them that brought on catastrophe. Han Feizi, for example, had urged rulers to make haste in designating their heirs and successors—a piece of advice that the First Emperor ignored, with the most dire consequences.
The Qin dynasty, toppled by internal revolt, its vast palaces burned to the ground, went out of existence in 207 B.C.; the army of terra-cotta figures was hidden underground and totally forgotten until its accidental discovery in 1974. The writings of Han Feizi, on the other hand, have never ceased to be a part of the Chinese literary
heritage, challenging readers with their trenchant discourses on the nature and use of political power, inspiring assent or violent aversion but seldom mere indifference. In the past they were known mainly to countries within the Chinese cultural sphere; now, thanks to translations into other languages, they have become a part of world thought. I am gratified that these selected translations of mine, done some thirty years ago, continue to be made available to the English-reading public in this new format.
INTRODUCTION
As in the case of most early Chinese philosophers, little is known of the life of Han Feizi, or Master Han Fei. We are fortunate, however, in the few facts we have, for they supply us with a motive and setting for his writings, and an account of his death which, whatever its reliability as history, adds a fine touch of dramatic irony.
So far as we know, Han Fei was the only nobleman among the important early Chinese philosophers. Confucius, Mozi, Mencius, Zhuangzi, Xunzi seem to have been men of the lower gentry, descendants perhaps of aristocratic families that had sunk into poverty and no longer occupied a position of any real power in the feudal hierarchy of the day. Hence, as we see from their lives, though they manifested the customary loyalty and respect toward the ruler of their native state, they did not hesitate to travel about visiting other rulers, settle in other states, or withdraw from the world entirely. The very humbleness of their birth allowed them a freedom of thought and movement that was denied to the noblemen above them in the social scale, as it was to the peasants beneath them.
Han Fei, by contrast, was a prince of the royal family of the state of Han. This accident of birth saddled him with responsibilities that his fellow philosophers did not share and bound his fate inexorably to that of his native state; in the end, it brought about his death.
The small state of Han was situated in central China in the region south and east of the Zhou capital at Luoyang. Its ruling family had formerly been high ministers in the state of Jin, and had gradually usurped power until, with two other ministerial families, they divided up the territory of Jin and created the three new states of Han, Wei, and Zhao, a move which finally received official recognition from the Zhou ruler in 403 B.C. The rulers of Han, originally titled marquises, in time assumed the title of king. But their domain was small and situated in a mountainous and unproductive region, and they were
constantly threatened by predatory neighbors, particularly the powerful state of Qin directly to the west.
The date of Han Fei’s birth is unknown, though scholars place it tentatively around 280 B.C. His biography in the Shiji or Records of the Historian (ch. 63), written some hundred years after his death by the historian, Sima Qian, states that he studied under the eminent Confucian philosopher Xunzi. This was probably during the period when Xunzi was serving as magistrate of Lanling, a region in southern Shandong, that is, around 250 B.C. One of Han Fei’s fellow students was Li Si (d. 208 B.C.), the man who was destined to become prime minister and chief aid to the First Emperor of the Qin dynasty and to play a sinister role in Han Fei’s life.
Fate not only inflicted on Han Fei the burden of noble birth in a state whose fortunes were dim and precarious, but added an extra fillip. He stuttered badly—in an age when eloquence was a potent political weapon and the glibbest statesmen were usually the most successful. His biography records that, distressed by the dangerous condition of his native state, he repeatedly submitted letters of remonstrance to its ruler, presumably King Huanhui (r. 272–239 B.C.), or his successor King An (r. 238–230 B.C.). But the king was unwilling to heed his advice and Han Fei, prevented by his disability from expounding his ideas aloud, took the only course left open: he wrote a book. His biography mentions by name several of the essays included in it, among them “The Five Vermin” and “The Difficulties of Persuasion,” both translated here.
In time Han Fei’s writings came into the hands of the king of Qin, the youthful ruler who had ascended the throne of Qin in 246 B.C. and was soon to conquer and rule all China under the title of First Emperor of the Qin dynasty. He expressed great admiration for them to his minister Li Si, who revealed the identity of their author. The king’s admiration, however, did not deter him from launching a fierce attack on Han Fei’s native state in 234 B.C. The ruler of Han, King An, who had earlier refused to heed Han Fei’s advice, at the eleventh hour decided to dispatch the philosopher as his envoy to Qin in hopes of saving his state from destruction. Han Fei journeyed to the Qin court and was received with delight by the king. But before he could gain the king’s full confidence, his former fellow student, Li Si,
intervened, warning the king that, since Han Fei was a member of the royal family of Han, his loyalties would always be on the side of Han and against Qin. Whether Li Si acted out of sincere concern for the state or mere personal jealousy, we shall never know; in any event, he succeeded in persuading the Qin ruler to hand the philosopher over to the law officials for investigation. Before the king of Qin might have time to regret this decision (as he later did), Li Si sent poison to the prison where Han Fei was confined, near the summer palace at Sweet Springs. Han Fei, unable to communicate with the ruler and defend himself against the charge of duplicity, drank the poison. The year was 233 B.C., and he was probably in his forties or early fifties.
Han Feizi is a representative of the school of philosophy known as Fajia, the Legalist or Realist school. He is not the inventor of Legalism, but its perfecter, having left us the final and most readable exposition of its theories. Some of the ideas and policies of Legalism are said to date as early as the seventh century, when the statesman Guan Zhong (d. 645 B.C.) brought wealth and power to the state of Qi by applying them, though reliable evidence is scanty. The Guanzi, a work supposed to embody the teachings of Guan Zhong, contains sections expounding Legalist ideas, but these almost certainly date from late Zhou times. Another typically Legalist work, the Shangjun shu, or Book of Lord Shang, is attributed to the statesman Wei Yang or Gongsun Yang (d. 338 B.C.), who served as a high minister in the state of Qin. With its strong emphasis upon strict control of the people by harsh laws, and the encouragement of agriculture and aggressive warfare, it very well may reflect the actual policies of Wei Yang, though it was probably not written until some years after his death. Two other Legalist or semi-Legalist books, both of them now lost, undoubtedly influenced Han Feizi. One was the work of Shen Dao, a Daoist-Legalist thinker about whom little is known; the other was the work of Shen Buhai, a Legalist philosopher who served at the court of Han Fei’s native state and died there in 337 B.C. From these various works, particularly the Book of Lord Shang and the writings of Shen Buhai, Han Feizi culled his ideas, combining what seemed to him the best features of each and welding them into a clear and comprehensive whole.
Comprehensive, that is, within the rather circumscribed interests of Legalist philosophy. All Chinese philosophical systems are concerned to some extent with questions of political science, but none so exclusively as Legalism. All the extant writings of the Legalist school deal with a single problem: how to preserve and strengthen the state. Like Machiavelli’s famous treatise, to which it has often been compared, Han Feizi’s work is a handbook for the prince, with a few chapters thoughtfully added for the guidance of his ministers.
The rulers of China in late Zhou times had need for such a handbook. In the earlier days of Zhou feudalism the rights and duties of the ruler and his vassals had presumably been fairly clearly defined. During Western Zhou times (1027–771 B.C.), the Zhou king not only commanded universal allegiance and respect among his vassals, but apparently exercised considerable control over their affairs, intervening in matters of succession or even executing an offending vassal. But after the Zhou ruler was forced by barbarian invasion in 771 B.C. to flee from his capital and establish his court at Luoyang in the east, his power steadily waned, and the rulers of the feudal states were left increasingly free to ignore the customary duties to the sovereign and to each other if they pleased.
In time, a succession of powerful feudal leaders, known as the Five Ba—dictators or hegemons—rose to prominence to fill the political vacuum, imposing their will upon the Zhou king and the other feudal lords and restoring a semblance of overall authority to China. The first of these, Duke Huan of Qi (r. 685–643 B.C.), according to later accounts, carried out a series of administrative reforms suggested by his minister Guan Zhong which enriched his state, increased the efficiency of its armies, and gave the ruler more direct control of the population. It is hard to say just how far the details of these accounts are to be trusted. But certainly in a number of states in middle and late Zhou times reforms were instituted, the purpose of which was to strengthen the central government, to gain more effective control of land and population, and to replace the old aristocracy with a bureaucracy appointed by the ruler. Though probably of limited scope and effectiveness at first, such reforms became more drastic as the old feudal order decayed, and states
that failed to adopt them fell dangerously behind the times. The state of Jin, which was overthrown and dismembered by its ministerial families in 403 B.C., seems to have foundered mainly for this reason.
These administrative reforms, along with technological advances in agriculture and warfare, allowed the large states to annex their feebler neighbors or to push back the frontiers of China and open up new lands for cultivation. The new territories acquired in these ways were not, in most cases, parceled out as fiefs, but were incorporated into the state as prefectures and districts under the control of the central government, a practice that foreshadowed the final abolition of feudalism under the Qin dynasty. Changes were taking place in the system of land tenure; in the more advanced states, land could be bought and sold, and peasants could hire themselves out as day laborers. The old ceremonies and obligations that had held together the fabric of feudal society fell into neglect, and the rulers were left without a set of rules to guide them in the administration of their states or the conduct of their foreign affairs. Some of them drew up law codes for the governance of internal affairs, but no one was in a position to draw up or enforce a code of international law, and relations between states were marked by intrigue, deceit, and ruthless pursuit of self-interest.
This was the situation when Legalism made its appearance as a recognizable school of thought. It addressed itself exclusively to the rulers, taking no interest in private individuals or their lives except to the extent that they affected the interests of the ruling class. Unlike Confucianism and Mohism, it made no attempt to preserve or restore the customs and moral values of the past; indeed, it professed to have no use for morality whatsoever. Religious beliefs and ceremonies likewise, at least as far as the ruling class was concerned, it regarded as fatuous and distracting, and looked upon the fondness for such ceremonies as the mark of a doomed state. Its only goal was to teach the ruler, in what it regarded as hardheaded and practical terms, how to survive and prosper in the world of the present.
Its techniques were those which we have already noted as actually being carried out in some states: the strengthening of the central government, the establishment of more effective control over land
and population through laws and strict penalties, and the replacement of the old aristocracy by a corps of bureaucrats. In particular it emphasized the encouragement of agriculture to provide a steady food supply and of warfare to expand the borders of the state and insure a tough, alert, and well-disciplined population. It called for the suppression of all ideas and ways of life that impeded the realization of these aims. Vagabonds and draft-dodgers, merchants and artisans who deal in nonessential goods, scholars who spread doctrines at variance with Legalist teaching, cavaliers who take the law into their own hands—all were to be unmercifully quashed, and the people to be kept in a state of ignorance and awe.
The ideas outlined above are all to be found in the writings of Han Feizi. He adopted them from the Book of Lord Shang, along with that work’s concept of fa—the elaborate system of laws that are to be drawn up by the ruler, distributed to his officials, and taught and explained by them to the illiterate populace. By such a system of laws, and the inescapable punishments that back it up, all life within the nation was to be ordered, so that nothing would be left to chance, private judgment, or the appeal to privilege.
But the concept of law represents only one aspect of Han Feizi’s system, the aspect that is concerned with the ruler’s control and administration of the population as a whole. To this he added a second concept borrowed from the writings of Shen Buhai, the concept of shu—policies, methods, or arts of governing. The officials and the people at large may be guided and kept in line by laws. But the ruler, who is the author of law and outside and above it, must be guided by a different set of principles. These principles constitute his shu, the policies and arts which he applies in wielding authority and controlling the men under him.
As the more powerful states of late Zhou times grew in size and their governments became more centralized, numerous problems of administration arose that had no precedent for solution in the practices of the earlier feudalism. To break the power of the old aristocracy, the rulers deliberately selected men from the lower ranks of society who would be less encumbered by clan loyalties and more dependent upon the good will of the ruler, and promoted them to administrative posts. But if the ruler was to remain secure in his
position, he had to find ways to control his newly created bureaucracy, which constantly expanded as the concerns of government became more complex and far-reaching. Unable any longer to attend to all affairs in person, he had to make certain that the men to whom he delegated power were doing their work efficiently and without deceit. He needed, in other words, a set of rules for management and personnel control, and this was what Han Feizi supplied under the name of shu.
From the logicians Han Feizi borrowed the term xingming—
literally, “forms and names.” The members of the School of Names, and the other thinkers of the period who took an interest in problems of semantics, used the term to emphasize the need for an exact correspondence between the name of a thing and its actual form or reality. Han Feizi, when he took over the term, ignored its more abstract philosophical connotations and gave it a specifically political interpretation. By “names” he meant the name of the office a man held, the list of duties he was expected to perform, or the proposals he made; by “forms” he meant the actual performance of the man in office; and he insisted that only when these two coincided exactly could the man be regarded as doing his job properly. He therefore urged the ruler to keep constant check upon the correspondence between names and forms. If they tallied, the man was to be rewarded and promoted; if they failed to tally—whether the man had done less than his office called for or more—he was to be summarily punished.
From Daoism Han Feizi borrowed a second set of ideas which goes to make up the concept of shu. Daoist philosophy, with its doctrine of quietism and its transcendence of worldly concerns and values, may seem an odd place to go in search of ideas on how to run a government. But Daoist and Legalist thought seem to have been curiously interrelated from early times, though the paucity of sources makes it impossible to say exactly why or how.
Nevertheless, one reason for the close connection can be clearly discerned. The Confucians and Mohists consistently described the ideal ruler in moral and religious terms: father and mother of the people, the man of perfect virtue, the Son of Heaven. Legalism, because it rejected all appeals to religion and morality, had to find
some other set of terms in which to describe and glorify the ruler.
Daoism, which likewise rejected the concepts of conventional religion and morality, provided such a set. The language used by Daoism to describe the Daoist sage was therefore taken over by the Legalists and employed to describe the omnipotent ruler of the ideal Legalist state.
The Daoist sage has absolute understanding; the Legalist ruler wields absolute power. In the quality of absoluteness, they are alike.
The Daoist sage rises above all conventional distinctions of right and wrong, good and evil; so does the Legalist ruler, for he is a law unto himself. The Daoist sage adopts a course of quietude and deliberately refrains from all forced or unnatural activity. The Legalist ruler, head of a vast bureaucracy, does the same, issuing orders, quietly judging the efficiency of his ministers, but refraining from any personal intervention in the actual affairs of administration; he sets up the machinery of government and then allows it to run by itself.
The Daoist sage withdraws from the world to a mysterious and transcendental realm. The Legalist ruler likewise withdraws, deliberately shunning contacts with his subordinates that might breed familiarity, dwelling deep within his palace, concealing his true motives and desires, and surrounding himself with an aura of mystery and inscrutability. Like the head of a great modern corporation he sits, far removed from his countless employees, at his desk in the innermost office and quietly initials things.
Legalist thought in general, and that of Han Feizi in particular, is marked by a drastically low opinion of human nature. Some scholars detect in the latter case the influence of Han Feizi’s teacher, Xunzi, who taught that the nature of man is basically evil, though in the China of the third century B.C. one would hardly have had to sit at the feet of a philosopher to arrive at this morose conclusion. The Confucians and Mohists claimed that there had been better days under the sage kings of antiquity, and cited history to support their argument. Han Feizi, who customarily cited history only to enlarge his catalogue of human follies and idiocies, countered that, if there had actually been peace and order in ancient times, it was not because of any moral guidance of the sages, but only because there were more goods and wealth to go around then, and fewer men to
scramble for them. According to him, all attempts to educate and uplift the common people are futile, and charity is a positive sin because it robs the industrious to pamper prodigals and idlers. The ruler, to succeed, must eschew all impulses toward mercy and affection and be guided solely by enlightened self-interest. Even his own friends and relations, his own wife and children, Han Feizi warned, are not to be trusted, since all for one reason or another stand to profit by his death. He must be constantly alert, constantly on his guard against deception from all quarters, trusting no one and never revealing his inner thoughts and desires. “The leper pities the king,” said Han Feizi, quoting an old proverb (sec. 14), and the reader may do the same.
Han Feizi wrote his essays on political science for the king of Han.
But it was Han’s enemy and eventual destroyer, the king of Qin, who appreciated them and put them into practice. For over a century the state of Qin had been pursuing typically Legalist policies, encouraging agriculture and warfare, disciplining its people with stern laws, and conducting its foreign affairs with cold-blooded cynicism. In 221 B.C. the king of Qin completed his conquest of the other states and united all of China under his rule. Assuming the title of First Emperor, he set about creating the vast bureaucratic empire that Han Feizi had envisioned. He abolished the last remnants of feudalism, standardized weights, measures, and the writing system, controlled the people with strict laws, suppressed the teachings of other schools of philosophy, undertook huge public works, and launched foreign wars to push back the borders of his domain—all measures either recommended by, or in keeping with the spirit of, Legalism. Finally, he built magnificent palaces and surrounded himself with the appropriate air of aloofness and mystery. But by the time of his death in 210 B.C. the dynasty was showing unmistakable signs of strain, and three years later it fell. In part it fell because of forces beyond its control—the centrifugal pull of old local loyalties, the high cost of state undertakings, the natural resistance of men to violent change. But Chinese historians have customarily blamed its downfall upon its harsh and ruthless treatment of the people, and their view is undoubtedly in part correct. Lack of mercy is the charge most often brought against Han Feizi and the other Legalist
philosophers, and the First Emperor, following their doctrines, seems to have seriously overestimated the amount of bullying and oppression his people would bear. As a philosophy of government, Legalism was tried and found wanting. No government in China thereafter ever attempted to apply its policies in undiluted form. But the penetrating analyses and astute advice that fill the Han Feizi have been profitably drawn upon again and again by later rulers and political theorists, and remain of vital interest today.
The Han Feizi is divided into 55 sections. In the “Treatise on Literature” of the *History of the Former Han, * and other early bibliographies, it is listed under the title Hanzi; the word Fei was added to the title much later to distinguish it from the writings of the Tang Confucian scholar Han Yu (786–824). Most of the sections are short, concise essays on some aspect of Legalist thought, fitted with titles, and closely resembling the essays of earlier works such as the Mozi, Xunzi, or *Book of Lord Shang. * Nearly all the twelve sections in my selection are of this type. Some of the sections consist of anecdotes drawn from the historical writings or legends of late Zhou times and designed to demonstrate the validity of Legalist policies by illustrations from the past, or to cast aspersions on the teachings of other schools of thought. I have included one such chapter, section 10, in my selection; there is some doubt as to whether it is actually from the hand of Han Feizi himself, but it illustrates the fondness of the Legalists for elucidating their pronouncements by concrete examples from history. Two sections in my selection, sections 5 and 8, employ typical Daoist terminology, and are couched in an extremely terse, balanced style, with frequent use of rhymes, that is not typical of the work as a whole. Two other sections, not translated here, are actually cast in the form of commentaries upon passages from Laozi’s Daodejing. They give the Daoist classic a purely political interpretation, Legalist with Confucian borrowings, and are probably the work of scholars of the Qin or early Han period. Other sections of the Han Feizi are likewise almost certainly the work of later writers of the Legalist school; and some passages may even be part of an essay written by a scholar named Liu Tao (d. A.D. 185) to refute Han Feizi’s teachings, which have somehow found their way into the text. Though there is disagreement among scholars as to
just which sections are the work of Han Feizi himself, I see no reason, with the exception mentioned above, to doubt the authenticity of the sections I have translated.
The fourth and third centuries B.C. saw the appearance of a body of technical literature in Chinese—treatises on divination, medicine, agriculture, logic, military science, and so forth. The Han Feizi is actually more closely allied to this genre than to the broader philosophical works of the period. Han Feizi’s teacher, Xunzi, wrote on such widely varied subjects as politics, warfare, ethics, esthetics, logic, and epistemology. But Han Feizi and the other authors of the book which bears his name confine themselves rigidly to one subject
—politics. Within the limits they set themselves, however, their treatment is exhaustive. There is hardly a problem of administration that they have not analyzed and discussed, hardly a pitfall they have not warned against. The style of the work is, on the whole, clear, concise, and polished, though metaphors are occasionally allowed to get out of hand. Its treatment is witty, trenchant, and marked by an air of sophistication and cynicism. Generations of Chinese scholars have professed to be shocked by its contents—the rejection of all moral values, the call to harshness and deceit in politics, the assertion that even one’s own wife and children are not to be trusted
—and have taken up their brushes to denounce it. But there has never been an age when the book was unread, and the text appears to have come down to us complete. It is one of those books that will compel attention in any age, for it deals with a problem of unchanging importance—the nature and use of power.
My translation is based on the Han Feizi jishi by Chen Qiyou (2
vols., Shanghai, 1958). In his exhaustive notes, Chen has drawn upon all the important studies and commentaries of earlier Chinese and Japanese scholars (his bibliography lists 89 titles), adding his own suggestions for emendation and interpretation. I have also consulted the Hanzi qianjie by Liang Qixiong (2 vols., Peking, 1960); the Japanese translation by Uno Tetsuto in the Kokuyaku kanbun taisei series (1921), and that by Takeuchi Teruo (vol. 1 only, Tokyo, 1960); the English translation by W. K. Liao, The Complete Works of Han Fei Tzu (2 vols., London, Probsthain, 1936–59); and the partial
translation of section 12 by Arthur Waley in Three Ways of Thought in Ancient China (London, 1939), pp. 242–47.
Index
Administration; see also Authority; Laws; Ministers; Power; Punishments; Rewards; Rights; Ruler
Agriculture passim
Ai, duke of Lu
Allies, reliance on, as source of peril
An, king of Han
Anxi, king of Wei
Artisans
Attendants, danger to ruler from
Authority
Ba, Five
Bao Shuya
Barbarians, Western
Baseness of manner
Bedfellows, danger to ruler from
Benevolence
Bi Gan, prince
Bian He, see He, Mr.
Bifang (god)
Bo Luo
Boli Xi
Book of Documents
Book of Lord Shang
Book of Odes
Cai (city)
Cai (territory)
Cai Yu
Cang Jie
Cap-and-girdle states
Change, necessity of, passim
Changping (city)
Chen Qiyou
Chen Zhen
Cheng Tang
Children, danger to ruler from
Chiyou (god)
Chonger, prince of Jin; see also Wen, duke of Jin Chu (state)
Chu Mountains
Chuiji, jade of
Confucians, passim
Confucius
Consorts, danger to ruler form
Courtesy, failure in, as source of disaster
Cranes, black
Crow, in the sun
Dantai Ziyu
Dao, king of Chu
Daodejing (Laozi)
Daoism; language of, in Han Feizi
Deeds (results)
Dengling Family School
Di (tribe)
Dian family
Dictators, Five, see Ba, Five
Doctrines, contradictory
Dong Guanyu
Drill Man
Dry Valley
Duan Gui
Eclipses
Elders, danger to ruler from
Eloquence
Extravagance
Fa (laws)
Fajia school, see Legalist school
Fan family
Fangcheng (city)
Father of the Ruler, see Wuling, king of Zhao
Faults, ten
Favor, see Rewards
Feng (region)
Fire, discovery of
First Emperor of the Qin
Five Ba, see Ba Five
Flood, control of
Forms, Han Feizi’s concept
Funerals
Gain, petty
Gao Yan, see Guo Yan
Gaolang (territory)
Gong, duke of Cao
Gong, Honest
Gong, king of Chu
Gong Zhiqi
Gonggong (tribe?)
Gongsun Yang, see Wei Yang
Gongzhong Peng
Goods, abundance and scarcity of
Goujian, king of Yue
Greed
Guan (state)
Guan Longfeng
Guan Qisi
Guan Zhong
Guanzi
Gun, minister of Xia dynasty
Guo (state)
Guo Yan
Guyang
Han (state), passim
Han, ruler of
Han Feizi, life of; philosophy of
Han Feizi; characteristics of
Han River
Han Yu
Handles, two, of government
Hanzi, see Han Feizi
Hao (region)
He, Mr.
Heaven (Dao)
History, use of, by philosophers
Horizontal Alliance
Houses, invention of
Hu (state)
Huai, king of Chu
Huan, duke of Qi
Huanhui, king of Han
Huayang (city)
Huiwen, king of Zhao
Human nature, Legalist view of
Infatuation, with women musicians
Interest, public and private conflict between
Jade, of Mr. He
Ji (city)
Jian, duke of Qi
Jian, lord of Zhao
Jiaozhi (region)
Jie, king of Xia dynasty
Jin (state)
Jing (state)
Jing, duke of Qi
Jinyang (city)
Juan (music master)
Jue mode
Kaifang, prince of Wei
Kang, viscount of Han
Kinfolk, danger to ruler from
Knights
Kuai, king of Yan
Kuang (music master)
Laozi
Laws, passim
Learning, Confucian and Mohist
Legalist school; failure in practice
Li, duke of Jin
Li, king of Chu
Li, Lady
Li Dui
Li Hill
Li Si
Liao (secretary)
Liao, W. K.
Ling, duke of Wei
Ling, king of Chu
Literature, technical
Liu Tao
Logic, school of
Louji
Love, of king for the people
Loyalty, petty
Lu (state)
Luoyang (city)
Maoqiang
Mencius, quoted
Meng Family School
Meng Mao
Merchants
Mi Zixia
Miao tribes
Military service, avoidance of
Ministers: ruler’s relation to; disregard of, as source of disaster; advice to, on the art of persuasion, on counseling rulers
Mohists, passim
Mount Hua
Mount Tai
Mozi
Mu, duke of Qin
Music: as source of disaster; of Master Yan
Musicians, women
Names, Han Feizi’s concept
Names (words)
Names, school of, see Logic, school of
Nan, king of Zhou
Nest Builder
Officials, see Ministers
Orators; danger to ruler from
Oratory, art of
Ou, Smithy
People, the, danger to ruler from
Persuasion, art of
Ping, duke of Jin
Pinglu (city)
Political science
Power of ministers, danger to ruler from
Pu River
Punishments passim
Pursuits, baleful, danger to ruler from
Qi (state)
Qi River
Qidiao
Qidiao Family School
Qin (state)
Qin, king of, see First Emperor of the Qin
Qin dynasty
Qing Feng of Ji
Qu, horses of
Rabbit
Rain Master
Rao Zhao
Rong (land)
Rong (tribe)
Rong tribe, king of
Realist school, see Legalist school
Results (deeds)
Rewards passim
Righteousness
Rights, to be reserved by ruler
Ruler: ideal, of Confucianism and Mohism, of Legalism; Way of, *passim, * passim; dangers to
Sage, as ruler, passim
Sage, Daoist
Scholars, passim
Shang, Lord, see Wei Yang
Shang (Yin) dynasty
Shang mode
Shang Yang, see Wei Yang
Shangjun shu, see Book of Lord Shang Shen (city)
Shen Buhai
Shen Dao
Shensheng
Shi (actor)
Shu (principles of government)
Shu Zhan
Shudiao
Shun (emperor)
Sima Qian
Soldier-deserter of Lu
Song, farmer of, and the rabbit
Song, rich man of, and his neighbor
Song, ruler of
Song Rongzi (Song Jian; Song Keng)
South Gate Palace
Spring and Autumn Annals
Spring and Autumn Annals of Tao Zuo quoted
Standards, of government
States: disordered, customs of; neighboring, danger to ruler from Suiyang (city)
Sun Family School
Sun Wu
Sunzi
Supernatural events accompanying music
Swordsmen
Taigong
Takeuchi Teruo
Tang, king of Yin (Shang) dynasty
Tangfu (region)
Tao (region)
Tao Hongqing
Thrift
Tian Chang
Tian Cheng, viscount of Qi
Toad, in the moon
Travel, danger to ruler from
“Treatise on Literature” ( History of the Former Han) Uno Tetsuto
Vermin, five
Vertical Alliance
Villainies, eight
Waley, Arthur
Wang Liang (charioteer)
Wang Wei
Way, the, see Ruler: Way of
Wei (state), passim
Wei Yang (Gongsun Yang; Lord Shang)
Wen, duke of Jin; see also Chonger, prince of Jin Wen, king of Jing
Wey (state)
Wind Earl
Wisdom
Words (names)
Writing, invention of
Wu, duke of Zheng
Wu, king of Chu
Wu, king of Zhou
Wu Qi
Wuling, king of Zhao
Wuzi
Xi Fuji
Xi Peng
Xi Yan, see Guo Yan
Xia dynasty
Xian, duke of Jin
Xiang, king of Yan
Xiang, viscount of Zhao
Xiangfu Family School
Xiangli Family School
Xiao, duke of Qin
Xingming (forms and names)
Xiqi
Xishi
Xu (state)
Xu, ruler of
Xuan, viscount of Wei
Xun Xi
Xunzi
Yan (music master)
Yan (state)
Yan, king of Xu
Yan Family School
Yan Zhuoju
Yang Zhu
Yanling (region)
Yanling Sheng
Yao (emperor)
Yellow Emperor; quoted
Yellow River
Yi Yin
Yin (state)
Yin (Shang) dynasty
Yin Duo
Yiya
Yiyang (city)
You Yu
Youdu (region)
Youmin
Yourong
Yu (emperor)
Yu (state), Yu, duke of
Yuan, duke of Song, see Zuo crown prince of Song Yuezheng Family School
Zhang Mengtan
Zhang Yi
Zhao (state), passim
Zhao, king of Yan
Zhao, marquis of Han
Zhao Jia
Zhao Mafu
Zhaoling (city)
Zhi, Robber
Zhi Bo Yao
Zhi Guo
Zhi mode
Zhongliang Family School
Zhongshan (state)
Zhongzhang family
Zhou (state),
Zhou, king of Yin dynasty,
Zhou dynasty, rulers of
Zhuang, king of Chu
Zhuo (city)
Zichan (Zichang)
Zifan
Zihan
Zikong
Zikuai, see Kuai, king of Yan
Zisi School
Zizhang School
Zizhi
Zuo, crown prince of Song
Other Works in the Columbia Asian Studies Series TRANSLATIONS FROM THE ASIAN CLASSICS
Major Plays of Chikamatsu, tr. Donald Keene 1961
Four Major Plays of Chikamatsu, tr. Donald Keene. Paperback ed. only. 1961; rev.
ed. 1997
Records of the Grand Historian of China, translated from the Shih chi of Ssu-ma Ch’ien, tr. Burton Watson, 2 vols. 1961
Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming, tr. Wing-tsit Chan 1963
Hsün Tzu: Basic Writings, tr. Burton Watson, paperback ed. only. 1963; rev. ed.
1996
Chuang Tzu: Basic Writings, tr. Burton Watson, paperback ed. only. 1964; rev. ed.
1996
The Mahābhārata, tr. Chakravarthi V. Narasimhan. Also in paperback ed. 1965; rev. ed. 1997
The Manyōshū, Nippon Gakujutsu Shinkōkai edition 1965
Su Tung-p’o: Selections from a Sung Dynasty Poet, tr. Burton Watson. Also in paperback ed. 1965
Bhartrihari: Poems, tr. Barbara Stoler Miller. Also in paperback ed. 1967
Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu, tr. Burton Watson. Also in separate paperback eds. 1967
The Awakening of Faith, Attributed to Aśvaghosha, tr. Yoshito S. Hakeda. Also in paperback ed. 1967
Reflections on Things at Hand: The Neo-Confucian Anthology, comp. Chu Hsi and Lü Tsu-ch’ien, tr. Wing-tsit Chan 1967
The Platform Sutra of the Sixth Patriarch, tr. Philip B. Yampolsky. Also in paperback ed. 1967
Essays in Idleness: The Tsurezuregusa of Kenkō, tr. Donald Keene. Also in paperback ed. 1967
The Pillow Book of Sei Shōnagon, tr. Ivan Morris, 2 vols. 1967
Two Plays of Ancient India: The Little Clay Cart and the Minister’s Seal, tr. J. A. B.
van Buitenen 1968
The Complete Works of Chuang Tzu, tr. Burton Watson 1968
The Romance of the Western Chamber (Hsi Hsiang chi), tr. S. I. Hsiung. Also in paperback ed. 1968
The Manyōshū, Nippon Gakujutsu Shinkōkai edition. Paperback ed. only. 1969
Records of the Historian: Chapters from the Shih chi of Ssu-ma Ch’ien, tr. Burton Watson. Paperback ed. only. 1969
Cold Mountain: 100 Poems by the T’ang Poet Han-shan, tr. Burton Watson. Also in paperback ed. 1970
Twenty Plays of the Nō Theatre, ed. Donald Keene. Also in paperback ed. 1970
Chūshingura: The Treasury of Loyal Retainers, tr. Donald Keene. Also in paperback ed. 1971; rev. ed. 1997
The Zen Master Hakuin: Selected Writings, tr. Philip B. Yampolsky 1971
Chinese Rhyme-Prose: Poems in the Fu Form from the Han and Six Dynasties Periods, tr. Burton Watson. Also in paperback ed. 1971
Kūkai: Major Works, tr. Yoshito S. Hakeda. Also in paperback ed. 1972
The Old Man Who Does as He Pleases: Selections from the Poetry and Prose of Lu Yu, tr. Burton Watson 1973
The Lion’s Roar of Queen Śrimālā, tr. Alex and Hideko Wayman 1974
Courtier and Commoner in Ancient China: Selections from the History of the Former Han by Pan Ku, tr. Burton Watson. Also in paperback ed. 1974
Japanese Literature in Chinese, vol. 1: Poetry and Prose in Chinese by Japanese Writers of the Early Period, tr. Burton Watson 1975
Japanese Literature in Chinese, vol. 2: Poetry and Prose in Chinese by Japanese Writers of the Later Period, tr. Burton Watson 1976
Scripture of the Lotus Blossom of the Fine Dharma, tr. Leon Hurvitz. Also in paperback ed. 1976
Love Song of the Dark Lord: Jayadeva’s Gitagovinda, tr. Barbara Stoler Miller. Also in paperback ed. Cloth ed. includes critical text of the Sanskrit. 1977; rev. ed.
1997
Ryōkan: Zen Monk-Poet of Japan, tr. Burton Watson 1977
Calming the Mind and Discerning the Real: From the Lam rim chen mo of Tsoṇ-kha-pa, tr. Alex Wayman 1978
The Hermit and the Love-Thief: Sanskrit Poems of Bhartrihari and Bilhaṇa, tr.
Barbara Stoler Miller 1978
The Lute: Kao Ming’s P’i-p’a chi, tr. Jean Mulligan. Also in paperback ed. 1980
A Chronicle of Gods and Sovereigns: Jinnō Shōtōki of Kitabatake Chikafusa, tr. H.
Paul Varley 1980
Among the Flowers: The Hua-chien chi, tr. Lois Fusek 1982
Grass Hill: Poems and Prose by the Japanese Monk Gensei, tr. Burton Watson 1983
Doctors, Diviners, and Magicians of Ancient China: Biographies of Fangshih, tr.
Kenneth J. DeWoskin. Also in paperback ed. 1983
Theater of Memory: The Plays of Kālidāsa, ed. Barbara Stoler Miller. Also in paperback ed. 1984
The Columbia Book of Chinese Poetry: From Early Times to the Thirteenth Century, ed. and tr. Burton Watson. Also in paperback ed. 1984
Poems of Love and War: From the Eight Anthologies and the Ten Long Poems of Classical Tamil, tr. A. K. Ramanujan. Also in paperback ed. 1985
The Bhagavad Gita: Krishna’s Counsel in Time of War, tr. Barbara Stoler Miller 1986
The Columbia Book of Later Chinese Poetry, ed. and tr. Jonathan Chaves. Also in paperback ed. 1986
The Tso Chuan: Selections from China’s Oldest Narrative History, tr. Burton Watson 1989
Waiting for the Wind: Thirty-six Poets of Japan’s Late Medieval Age, tr. Steven Carter 1989
Selected Writings of Nichiren, ed. Philip B. Yampolsky 1990
Saigyō, Poems of a Mountain Home, tr. Burton Watson 1990
The Book of Lieh Tzu: A Classic of the Tao, tr. A. C. Graham. Morningside ed.
1990
The Tale of an Anklet: An Epic of South India—The Cilappatikāram of Iḷaṇkō Aṭikaḷ, tr. R. Parthasarathy 1993
Waiting for the Dawn: A Plan for the Prince, tr. and introduction by Wm. Theodore de Bary 1993
Yoshitsune and the Thousand Cherry Trees: A Masterpiece of the Eighteenth-Century Japanese Puppet Theater, tr., annotated, and with introduction by Stanleigh H. Jones, Jr. 1993
The Lotus Sutra, tr. Burton Watson. Also in paperback ed. 1993
The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi, tr. Richard John Lynn 1994
Beyond Spring: Tz’u Poems of the Sung Dynasty, tr. Julie Landau 1994
The Columbia Anthology of Traditional Chinese Literature, ed. Victor H. Mair 1994
Scenes for Mandarins: The Elite Theater of the Ming, tr. Cyril Birch 1995
Letters of Nichiren, ed. Philip B. Yampolsky; tr. Burton Watson et al. 1996
Unforgotten Dreams: Poems by the Zen Monk Shōtetsu, tr. Steven D. Carter 1997
The Vimalakirti Sutra, tr. Burton Watson 1997
Japanese and Chinese Poems to Sing: The Wakan rōei shū, tr. J. Thomas Rimer and Jonathan Chaves 1997
A Tower for the Summer Heat, Li Yu, tr. Patrick Hanan 1998
Traditional Japanese Theater: An Anthology of Plays, Karen Brazell 1998
The Original Analects: Sayings of Confucius and His Successors (0479–0249), E.
Bruce Brooks and A. Taeko Brooks 1998
The Classic of the Way and Virtue: A New Translation of the Tao-te ching of Laozi as Interpreted by Wang Bi, tr. Richard John Lynn 1999
The Four Hundred Songs of War and Wisdom: An Anthology of Poems from Classical Tamil, The Puranāṇūṛu, eds. and trans. George L. Hart and Hank Heifetz 1999
Original Tao: Inward Training (Nei-yeh) and the Foundations of Taoist Mysticism, by Harold D. Roth 1999
Lao Tzu’s Tao Te Ching : A Translation of the Startling New Documents Found at Guodian, Robert G. Henricks 2000
The Shorter Columbia Anthology of Traditional Chinese Literature, ed. Victor H.
Mair 2000
Mistress and Maid (Jiaohongji) by Meng Chengshun, tr. Cyril Birch 2001
Chikamatsu: Five Late Plays, tr. and ed. C. Andrew Gerstle The Essential Lotus: Selections from the Lotus Sutra, tr. Burton Watson 2002
Early Modern Japanese Literature: An Anthology, 1600–1900, ed. Haruo Shirane 2002
MODERN ASIAN LITERATURE
Modern Japanese Drama: An Anthology, ed. and tr. Ted. Takaya. Also in paperback ed. 1979
Mask and Sword: Two Plays for the Contemporary Japanese Theater, by Yamazaki Masakazu, tr. J. Thomas Rimer 1980
Yokomitsu Riichi, Modernist, Dennis Keene 1980
Nepali Visions, Nepali Dreams: The Poetry of Laxmiprasad Devkota, tr. David Rubin 1980
Literature of the Hundred Flowers, vol. 1: Criticism and Polemics, ed. Hualing Nieh 1981
Literature of the Hundred Flowers, vol. 2: Poetry and Fiction, ed. Hualing Nieh 1981
Modern Chinese Stories and Novellas, 1919 1949, ed. Joseph S. M. Lau, C. T.
Hsia, and Leo Ou-fan Lee. Also in paperback ed. 1984
A View by the Sea, by Yasuoka Shōtarō, tr. Kären Wigen Lewis 1984
Other Worlds: Arishima Takeo and the Bounds of Modern Japanese Fiction, by Paul Anderer 1984
Selected Poems of Sō Chōngju, tr. with introduction by David R. McCann 1989
The Sting of Life: Four Contemporary Japanese Novelists, by Van C. Gessel 1989
Stories of Osaka Life, by Oda Sakunosuke, tr. Burton Watson 1990
The Bodhisattva, or Samantabhadra, by Ishikawa Jun, tr. with introduction by William Jefferson Tyler 1990
The Travels of Lao Ts’an, by Liu T’ieh-yün, tr. Harold Shadick. Morningside ed.
1990
Three Plays by Kōbō Abe, tr. with introduction by Donald Keene 1993
The Columbia Anthology of Modern Chinese Literature, ed. Joseph S. M. Lau and Howard Goldblatt 1995
Modern Japanese Tanka, ed. and tr. by Makoto Ueda 1996
Masaoka Shiki: Selected Poems, ed. and tr. by Burton Watson 1997
Writing Women in Modern China: An Anthology of Women’s Literature from the Early Twentieth Century, ed. and tr. by Amy D. Dooling and Kristina M.
Torgeson 1998
American Stories, by Nagai Kafū, tr. Mitsuko Iriye 2000
The Paper Door and Other Stories, by Shiga Naoya, tr. Lane Dunlop 2001
Grass for My Pillow, by Saiichi Maruya, tr. Dennis Keene 2002
STUDIES IN ASIAN CULTURE
The Ōnin War: History of Its Origins and Background, with a Selective Translation of the Chronicle of Ōnin, by H. Paul Varley 1967
Chinese Government in Ming Times: Seven Studies, ed. Charles O. Hucker 1969
The Actors’ Analects (Yakusha Rongo), ed. and tr. by Charles J. Dunn and Bungō
Torigoe 1969
Self and Society in Ming Thought, by Wm. Theodore de Bary and the Conference on Ming Thought. Also in paperback ed. 1970
A History of Islamic Philosophy, by Majid Fakhry, 2d ed. 1983
Phantasies of a Love Thief: The Caurapa atcāśikā Attributed to Bilhaṇa, by Barbara Stoler Miller 1971
Iqbal: Poet-Philosopher of Pakistan, ed. Hafeez Malik 1971
The Golden Tradition: An Anthology of Urdu Poetry, ed. and tr. Ahmed Ali. Also in paperback ed. 1973
Conquerors and Confucians: Aspects of Political Change in Late Yüan China, by John W. Dardess 1973
The Unfolding of Neo-Confucianism, by Wm. Theodore de Bary and the Conference on Seventeenth-Century Chinese Thought. Also in paperback ed.
1975
To Acquire Wisdom: The Way of Wang Yang-ming, by Julia Ching 1976
Gods, Priests, and Warriors: The Bhṛgus of the Mahābhārata, by Robert P.
Goldman 1977
Mei Yao-ch’en and the Development of Early Sung Poetry, by Jonathan Chaves 1976
The Legend of Semimaru, Blind Musician of Japan, by Susan Matisoff 1977
Sir Sayyid Ahmad Khan and Muslim Modernization in India and Pakistan, by Hafeez Malik 1980
The Khilafat Movement: Religious Symbolism and Political Mobilization in India, by Gail Minault 1982
The World of K’ung Shang-jen: A Man of Letters in Early Ch’ing China, by Richard Strassberg 1983
The Lotus Boat: The Origins of Chinese Tz’u Poetry in T’ang Popular Culture, by Marsha L. Wagner 1984
Expressions of Self in Chinese Literature, ed. Robert E. Hegel and Richard C.
Hessney 1985
Songs for the Bride: Women’s Voices and Wedding Rites of Rural India, by W. G.
Archer; eds. Barbara Stoler Miller and Mildred Archer 1986
The Confucian Kingship in Korea: Yŏngjo and the Politics of Sagacity, by JaHyun Kim Haboush 1988
COMPANIONS TO ASIAN STUDIES
Approaches to the Oriental Classics, ed. Wm. Theodore de Bary 1959
Early Chinese Literature, by Burton Watson. Also in paperback ed. 1962
Approaches to Asian Civilizations, eds. Wm. Theodore de Bary and Ainslie T.
Embree 1964
The Classic Chinese Novel: A Critical Introduction, by C. T. Hsia. Also in paperback ed. 1968
Chinese Lyricism: Shih Poetry from the Second to the Twelfth Century, tr. Burton Watson. Also in paperback ed. 1971
A Syllabus of Indian Civilization, by Leonard A. Gordon and Barbara Stoler Miller 1971
Twentieth-Century Chinese Stories, ed. C. T. Hsia and Joseph S. M. Lau. Also in paperback ed. 1971
A Syllabus of Chinese Civilization, by J. Mason Gentzler, 2d ed. 1972
A Syllabus of Japanese Civilization, by H. Paul Varley, 2d ed. 1972
An Introduction to Chinese Civilization, ed. John Meskill, with the assistance of J.
Mason Gentzler 1973
An Introduction to Japanese Civilization, ed. Arthur E. Tiedemann 1974
Ukifune: Love in the Tale of Genji, ed. Andrew Pekarik 1982
The Pleasures of Japanese Literature, by Donald Keene 1988
A Guide to Oriental Classics, eds. Wm. Theodore de Bary and Ainslie T. Embree; 3d edition ed. Amy Vladeck Heinrich, 2 vols. 1989
INTRODUCTION TO ASIAN CIVILIZATIONS
Wm. Theodore de Bary, General Editor
Sources of Japanese Tradition, 1958; paperback ed., 2 vols., 1964. 2d ed., vol. 1, 2001, compiled by Wm. Theodore de Bary, Donald Keene, George Tanabe, and Paul Varley
Sources of Indian Tradition, 1958; paperback ed., 2 vols., 1964. 2d ed., 2 vols., 1988
Sources of Chinese Tradition, 1960, paperback ed., 2 vols., 1964. 2d ed., vol. 1, 1999, compiled by Wm. Theodore de Bary and Irene Bloom; vol. 2, 2000, compiled by Wm. Theodore de Bary and Richard Lufrano
Sources of Korean Tradition, 1997; 2 vols., vol. 1, 1997, compiled by Peter H. Lee and Wm. Theodore de Bary; vol. 2, 2001, compiled by Yŏngho Ch’oe, Peter H.
Lee, and Wm. Theodore de Bary
NEO-CONFUCIAN STUDIES
Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming, tr. Wing-tsit Chan 1963
Reflections on Things at Hand: The Neo-Confucian Anthology, comp. Chu Hsi and Lü Tsu-ch’ien, tr. Wing-tsit Chan 1967
Self and Society in Ming Thought, by Wm. Theodore de Bary and the Conference on Ming Thought. Also in paperback ed. 1970
The Unfolding of Neo-Confucianism, by Wm. Theodore de Bary and the Conference on Seventeenth-Century Chinese Thought. Also in paperback ed.
1975
Principle and Practicality: Essays in Neo-Confucianism and Practical Learning, eds. Wm. Theodore de Bary and Irene Bloom. Also in paperback ed. 1979
The Syncretic Religion of Lin Chao-en, by Judith A. Berling 1980
The Renewal of Buddhism in China: Chu-hung and the Late Ming Synthesis, by Chün-fang Yü 1981
Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart, by Wm.
Theodore de Bary 1981
Yüan Thought: Chinese Thought and Religion Under the Mongols, eds. Hok-lam Chan and Wm. Theodore de Bary 1982
The Liberal Tradition in China, by Wm. Theodore de Bary 1983
The Development and Decline of Chinese Cosmology, by John B. Henderson 1984
The Rise of Neo-Confucianism in Korea, by Wm. Theodore de Bary and JaHyun Kim Haboush 1985
Chiao Hung and the Restructuring of Neo-Confucianism in Late Ming, by Edward T. Ch’ien 1985
Neo-Confucian Terms Explained: Pei-hsi tzu-i, by Ch’en Ch’un, ed. and trans.
Wing-tsit Chan 1986
Knowledge Painfully Acquired: K’un-chih chi, by Lo Ch’in-shun, ed. and trans.
Irene Bloom 1987
To Become a Sage: The Ten Diagrams on Sage Learning, by Yi T’oegye, ed. and trans. Michael C. Kalton 1988
The Message of the Mind in Neo-Confucian Thought, by Wm. Theodore de Bary 1989
Document Outline
- Cover
- Half title
- Editorial Board
- Title
- Copyright
- Contents
- Outline of Early Chinese History
- Preface
- Introduction
- The Way of the Ruler
- On Having Standards
- The Two Handles
- Wielding Power
- The Eight Villainies
- The Ten Faults
- The Difficulties of Persuasion
- Mr. He
- Precautions Within the Palace
- Facing South
- The Five Vermin
- Eminence in Learning
- Index
- Series List