Classic II
When a ruler listens to words without taking practical utility as his target, speakers will mostly offer “thorn-tip monkey” and “white horse” sophistries. When he does not use a proper standard as his checkpoint, every archer will claim to be like Yi. In dealing with speakers, rulers are all like the King of Yan learning the art of immortality; and those who excel in speech are all like the men of Zheng arguing over their ages.
Thus there are forms of speech that are subtle, discriminating, and difficult, yet not urgent. That is why Ji, Hui, Song, and Mo are like painted bamboo tablets – ornate but not truly serviceable. There are arguments that are remote, profound, and grand, yet not practical. That is why Wei, Zhen, Dan, and Che speak in ways that are lofty but useless. There are also behaviors that defy ordinary feeling, are hard for others to imitate, and appear steadfast and unyielding, yet produce no real achievement. That is why Wu, Bian, Bao, Jie, and Tian Zhong are like solid gourds – hard, but empty of use.
Moreover, Yu Qing could silence a craftsman in argument, yet the house collapsed; Fan Qie could exhaust a craftsman with technical talk, yet the bow broke. Therefore, if one seeks what is genuine, one cannot remain with make-believe; one must return to what truly sustains.
Note
This Legalist excerpt from Han Feizi ‑ Chapter32.2 urges rulers to adopt practical utility as their judging standard. It condemns empty sophistry and hollow doctrines, stressing real results over mere verbal victories.
A Warring States Legalist thinker who judges speech and conduct by results, not by elegance, reputation, or moral display.
Target / standard (的, 仪的):
Literally “archery target.” Han Fei uses it to mean an objective, measurable criterion for judging claims.
Thorn-tip monkey (棘刺之说):
A story about a trickster who claimed he could carve a monkey on the tip of a thorn. It symbolizes claims that sound impressive but cannot be verified and have no practical value.
White horse is not a horse (白马非马):
A famous logical paradox associated with the School of Names. Han Fei treats it as clever wordplay that distracts from practical governance.
A legendary master archer in Chinese tradition, used here as the benchmark of true skill.
King of Yan learning immortality (燕王学道):
A ruler who believed someone could teach him eternal life. The teacher died before the student learned anything, exposing the absurdity of trusting unverifiable doctrines.
Men of Zheng arguing over ages (郑人争年):
Two men claim to be as old as mythical sage-kings. Because the claim cannot be checked, the dispute is meaningless.
Ji, Hui, Song, Mo:
Abbreviated references to thinkers such as Ji Liang, Hui Shi, Song Jian (or Song Yan), and Mo Di (Mozi). Han Fei criticizes their speech as refined but not always politically useful.
Wei, Zhen, Dan, Che:
Likely references to figures associated with lofty or speculative debate, such as Wei Mou, Zhan He, Chen Pian, and others. The passage treats their theories as grand but impractical.
Wu, Bian, Bao, Jie, Tian Zhong:
Figures known for extreme moral purity or reclusion, such as Wu Guang, Bian Sui, Bao Jiao, Jie Zhitui, and Tian Zhong. Han Fei calls them “solid gourds”: admirable in appearance, but useless for statecraft.
Solid gourd (坚瓠):
A gourd that is hard and cannot be opened or used as a container. It stands for something that seems strong but lacks function.
Yu Qing and Fan Qie / Fan Ju:
Characters used to show that defeating a craftsman in argument does not guarantee that a house will stand or a bow will hold. Han Fei values tested outcomes over verbal victory.
Return to the meal (归饷):
A metaphor meaning that, after all theoretical disputes, one must return to what actually nourishes and sustains – here, practical political results.
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