Righteousness refers to the norms between ruler‑minister and superior‑subordinate, the hierarchical distinctions between father‑son and noble‑commoner, the interactions of close friends, and the division between intimate inner‑circle and distant outer‑circle relations.
It is proper for ministers to serve rulers, inferiors to uphold superiors, sons to serve fathers, commoners to respect nobles, friends to assist one another, and intimates to stay inward while strangers remain outward.
Righteousness means acting appropriately. One acts because it is proper.
Hence the saying: “The highest righteousness acts, and acts with purpose.”
Note
This passage distinguishes righteousness from benevolence: righteousness is conscious, rule‑abiding conduct maintaining social hierarchy and proper roles, acting with deliberate purpose rather than spontaneous inner feeling.
Late Warring‑States Legalist political philosopher. This passage is excerpted from Explaining Laozi (Jie Lao), his commentary on the Dao De Jing. He re‑interprets Daoist “righteousness” through Legalist ideas of social hierarchy and proper hierarchical conduct.
Highest Righteousness
A key concept from the Dao De Jing. Unlike spontaneous, selfless benevolence, righteousness is conscious, rule‑based conduct observing social order.
Hierarchical Norms (Yi as Appropriateness)
Han Fei defines yi (righteousness) as appropriateness in social relations: following fixed status‑based roles between ruler‑minister, father‑son, noble‑commoner, and friends.
Purpose‑Driven Action (You‑yi‑wei)
“Highest righteousness acts with purpose” means people practice righteousness deliberately to maintain social hierarchy and order, rather than from pure inner emotion.
Legalist‑Daoist Syncretism
Han Fei adapts Daoist philosophical terms to advocate Legalist governance based on rigid social stratification and status‑bound duties.
義者，君臣上下之事，父子貴賤之差也，知交朋友之接也，親疏內外之分也。臣事君宜，下懷上宜，子事父宜，賤敬貴宜，知交友朋之相助也宜，親者內而疏者外宜。義者，謂其宜也，宜而為之，故曰：「上義為之而有以為也。」
Leave a Reply