Han Feizi – Chapter 33.4

Classic IV

If what is prohibited brings profit, and what is prohibited becomes profitable, even a spirit cannot make government work. If those who deserve punishment are praised, and those who deserve reward are slandered, even Yao could not govern. To set up a gate and not allow people to enter, to place benefits before them and yet forbid them to advance – this is how disorder arises. When the lord of Qi did not listen to his attendants, and the lord of Wei did not trust those who offered praise, but instead examined his ministers clearly, Ju did not waste money and Chan had no need to use jade disks. That Ximen Bao asked to govern Ye again is enough to show this. It is like a thief boasting of a fur robe while holding an infant, or a man whose foot has been cut off taking pride in his clothes. Zi Chuo waved his hands to the left and right, trying to drive away ants and flies. How then could one avoid Duke Huan’s trouble with men seeking office, or Lord Xuan’s distress over lean horses?

Note

This Legalist excerpt from Han Feizi ‑ Chapter 33.4 warns inverted rewards punishments breed chaos. Rulers must objectively inspect ministers, illustrated by short fables criticizing ineffective and misguided governance.

Han Feizi / Han Fei (c. 280–233 BCE):

A Legalist philosopher who insists that rewards and punishments must match reality. If the system rewards the wrong people, order collapses.

Yao (尧):

Yao was a sage-king in Chinese tradition. Han Fei uses him to show that even the greatest moral ruler cannot govern if rewards and punishments are reversed.

Lord of Qi (齐侯):

Likely refers to a Qi ruler who refused to be misled by attendants’ praise or slander. The point is that rulers must verify ministers’ conduct themselves.

Lord of Wei (魏主):

A Wei ruler who did not rely on reputations created by flatterers, but inspected ministers directly.

Ju (鉅) and Chan (孱):

Minor figures mentioned in Han Feizi anecdotes. They represent officials who would waste money or use gifts if the ruler were not clear-eyed. The exact stories are brief, but they serve as examples of corruption prevented by inspection.

Ximen Bao (西门豹):

A famous administrator of Wei. Ximen Bao governed Ye and exposed local corruption, including the “river god” scam. His request to govern Ye again shows that honest administration can be proven through results.

Thief boasting of a fur robe:

An image of misplaced pride. A thief may show off fine clothes, but they come from crime, not merit.

Man with cut foot proud of clothes (跀危子荣衣):

Refers to someone punished by foot amputation who still boasts of his garments. Han Fei uses it to mock hollow reputation without real standing.

Zi Chuo (子绰):

A figure who tries to drive away ants and flies by waving his hands, but only attracts more. The image criticizes clumsy governance that creates the very problems it tries to solve.

Duke Huan of Qi and office-seekers:

Duke Huan‘s court attracted many men seeking positions. Without clear standards, a ruler is troubled by flatterers and petitioners.

Lord Xuan and lean horses (宣主之患臞马):

Refers to a ruler troubled by poorly managed horses, used here to show that small administrative failures reveal larger problems of inspection and responsibility.

经四

　　利所禁，禁所利，虽神不行。誉所罪，毁所赏，虽尧不治。夫为门而不使入委利而不使进，乱之所以产也。齐侯不听左右，魏主不听誉者，而明察群臣，则鉅不费金钱，孱不用璧。西门豹请复治邺，足以知之。犹盗婴儿之矜裘与跀危子荣衣。子绰左右画，去蚁驱蝇。安得无桓公之忧索官与宣主之患臞马也？