When a worthy man serves as minister, he submits to the ruler facing north with complete loyalty and no divided heart. At court he never shirks humble posts; in military service he never evades dangers. He follows the ruler’s conduct and obeys his laws, waiting for orders with an empty mind without judging right or wrong. Therefore he uses his mouth not for private remarks, his eyes not for private observation, for all is fully controlled by the ruler.
A minister is like a hand: tending to the head above and the feet below. He must relieve heat, cold and discomfort; when a sharp sword draws near, he must fight to defend. There shall be no ministers boasting personal wisdom nor scholars displaying private talents. Thus common people do not cross townships for private connections, nor suffer anxiety from traveling a hundred li. Nobility and commoners do not overstep boundaries; the foolish and the wise stand in balanced order – this is the pinnacle of governance.
Those who despise rank and salary, easily abandon their state to choose another ruler are not deemed upright by me. Those who use deceptive persuasion to defy law and contradict the ruler by forceful remonstrance are not deemed loyal. Those who bestow favors to win followers and gain fame are not deemed benevolent. Those who live in seclusion from society to criticize their ruler are not deemed righteous. Those who cultivate foreign alliances to drain their own state, threatening the ruler in national crisis by claiming “no alliance can be secured nor conflict resolved without me,” so that the ruler entrusts state affairs to them, who belittle the ruler’s reputation to glorify themselves and waste national wealth for private gain – these are not deemed wise.
Such conduct consists of fallacies of chaotic ages, rejected by the laws of ancient sage‑kings. The laws of sage‑kings state: “Ministers shall not wield private power nor seek personal profit; follow the sovereign’s will. Do not commit misdeeds; walk the sovereign’s path.”
People in well‑governed ancient times upheld public law, discarded private schemes, kept single‑minded purpose and unified conduct, always ready for official duty.
Note
This passage constructs the Legalist ideal of subjecthood: ministers must be selfless, obedient, and law‑abiding; all personal ambition, private networks and independent criticism must be eliminated to consolidate monarchical power.
Han Fei
The core Legalist thinker of the late Warring States Period. This passage is excerpted from *On Measuring Standards (You Du)*, defining ideal ministerial conduct under absolute monarchical rule.
Ministerial Loyalty Code in Legalism
Legalism demands total submission of ministers: no personal judgment, no private connections, no independent reputation. Ministers exist solely to serve the ruler like hands serving the body.
Facing‑North Submission
Ancient Chinese ritual: ministers face north to pay homage to the ruler (who faces south), symbolizing absolute hierarchical obedience.
Wandering Scholars
Warring States scholars, notably Zhang Yi and Su Qin, often traveled between states to serve different rulers. Han Fei criticizes this disloyal practice, requiring lifelong service to one sovereign.
Private Favoritism vs Public Law
Han Fei rejects personal charity, fame‑seeking, independent remonstrance and hermit‑style criticism, regarding all as threats to centralized authority.
Laws of Sage‑Kings
Reference to idealized ancient rulers whose laws emphasized strict hierarchy, suppression of private power, and unconditional obedience.
贤者之为人臣，北面委质，无有二心。朝廷不敢辞贱，军旅不敢辞难；顺上之为，从主之法，虚心以待令，而无是非也。故有口不以私言，有目不以私视，而上尽制之。为人臣者，譬之若手，上以修头，下以修足；清暖寒热，不得不救；镆铘傅体，不敢弗搏慼，无私贤哲之臣，无私事能之士。故民不越乡而交，无百里之感。贵贱不相逾，愚智提衡而立，治之至也。今夫轻爵禄，易去亡，以择其主，臣不谓廉。诈说逆法，倍主强谏，臣不谓忠。行惠施利，收下为名，臣不谓仁。离俗隐居，而以诈非上，臣不谓义。外使诸候，内耗其国，伺其危险之陂，以恐其主曰；”交非我不亲，怨非我不解”。而主乃信之，以国听之。卑主之名以显其身，毁国之厚以利其家，臣不谓智。此数物者，险世之说也，而先王之法所简也。先王之法曰：”臣毋或作威，毋或作利，从王之指；无或作恶，从王之路。”古者世治之民，奉公法，废私术，专意一行，具以待任。”
Leave a Reply