| dc.description.abstract | The object of this article is to illustrate the order and the construction of Han Fei philosophy. The foundation and the features of Han Fei are explained in detail. And because Hanfeizi is a book of the Han Fei′s school of thought, one have to set up a discussed field first. To consistent the studies on conceptual cognition, systematic construction and policy implementation, the intention of this paper is to survey the papers that are more suitable for Han Fei. Then, try to sort out Han Fei philosophy to response its order and construction.
The first section of the first chapter describes the motivation of the research. The second section is about the context, including culture, reality, philosophy, etc. And the third section is to discuss the text field of Hanfeizi. The final section of the first chapter is the comments of the scholars. And the first section of the second chapter explains the historical background and the thought of Han Fei. The second section describes Legalists pioneers, Zi Chen, Li Kui, Guan Zhong, Wu Qi. The third section describes the principal representatives of Han Fei Legalists, Shang Yang, Shen Buhai, Shen Dao. And Chapter third is to talk about Han Fei′s criticisms for the pre-Qin, including Mohism, the Yin-Yang School, Mingjia, Bingjia, Political strategists, Confucianism and Taoism. Explains why Han Fei chose the political order as the main character which contains the moral order, then focus on virtue and power, morality and punishment, the Way of the Kings and the Way of the Lords Protector. The fourth chapter start with construct conceptions of Human Nature and History. Discusses the Military Economy and the lord and the country as one, and analyzes the relationship between ＂the Law, the Power, the Technique ＂ and Legalists ideal. And the final chapter of this paper aims at providing a deep reflection and criticism on Han Fei′s theory that explains the benefit of the king, the courtier and the people are conflicting with each other to analyzes Legalistic moral value and Tao forms the Law. The third section of the fifth chapter is talk about how do ＂moderation ＂ and ＂dingjing＂ become Legalistic moral value that Han Fei may not digest the moral order to the political order. It is concluded that may discover Confucianism and Legalism have the common moral value and ideal by ＂moderation ＂. At last, presents the results and conclusions of thesis, as well as extension questions related to this topic. | en_US |