During the time of Duke Huan of Qi, there was a private scholar named Xiao Chen Ji. Duke Huan went to visit him three times but was not received. The duke said, “I have heard that a common scholar who does not lightly value rank and emolument will not submit to the lord of a ten-thousand-chariot state; and if the lord of a ten-thousand-chariot state does not delight in benevolence and righteousness, he cannot humble himself before a common scholar.” So he went five times in all and finally gained an audience.
Someone says: Duke Huan did not understand benevolence and righteousness. Benevolence and righteousness mean worrying about the harms afflicting the world and rushing to meet the dangers of one’s state, without shrinking from lowliness or humiliation. Thus Yi Yin, seeing disorder in the Central States, entered service as a cook to Tang; Baili Xi, seeing disorder in Qin, entered service as a captive to Duke Mu. Both worried about the harms of the world and rushed to meet the dangers of their states; they did not refuse lowliness or humiliation, and so they are called benevolent and righteous.
Now Duke Huan, with the power of a ten-thousand-chariot lord, humbled himself before a common scholar because he wished to share the burdens of Qi. Yet Xiao Chen Ji would not come, which shows that he forgot the people. One who forgets the people cannot be called benevolent and righteous. Benevolence and righteousness require that one not lose the propriety due between ruler and minister, nor undermine their proper positions. Within the four borders, those who attend assemblies and appear at court under the name of ministers are called ministers; officials who divide duties and receive assignments are called meng, that is, the people. Xiao Chen Ji belonged to the common people, yet he opposed the desire of his ruler; therefore he cannot be called benevolent and righteous.
Since benevolence and righteousness were not present, Duke Huan nevertheless treated him with ritual honor. If Xiao Chen Ji had wisdom and ability yet fled from Duke Huan, he was a recluse, and should be punished. If he lacked wisdom and ability yet was vainly arrogant toward Duke Huan, he was deceitful, and should be executed. Xiao Chen Ji’s conduct deserved either punishment or execution. Duke Huan failed to uphold the proper ordering of ruler and minister, and instead honored a man who deserved punishment or execution. In doing so, he taught Qi to make light of superiors and insult rulers. This is not a way to bring order. Hence it is said: Duke Huan did not understand benevolence and righteousness.
Note
This Han Feizi ‑ Chapter 36.6 re‑examines Duke Huan’s repeated visits to the recluse Xiao Chen Ji. It redefines benevolence‑righteousness politically, arguing honoring such an arrogant hermit undermines ruler‑subject hierarchy.
Han Feizi and the “Nan” chapters:
The Han Feizi is a major Legalist text from the late Warring States period. The Nan chapters often retell a familiar story and then challenge it with “someone says,” arguing that good government depends on law, roles, and institutional clarity rather than on moral reputation alone.
A famous Spring and Autumn ruler, traditionally counted among the Five Hegemons. He is usually praised for recruiting talent and strengthening Qi.
Xiao Chen Ji:
A reclusive common scholar. His refusal to meet Duke Huan is presented here as arrogance toward the ruler rather than noble independence.
A legendary minister who helped Tang found the Shang dynasty. Tradition says he entered court service through humble kitchen work.
Baili Xi was a well-known minister of Qin under Duke Mu. Stories about him describe his rise from humble or captive status to high office.
Benevolence and righteousness:
In Confucian discourse, these are central virtues. Han Fei redefines them in political terms: true benevolence means serving the state and preserving ruler-minister order, not refusing office to appear lofty.
Meng:
A term for the common people or those who receive official assignments. Han Fei uses it to stress that Xiao Chen Ji was a subject, not someone above the ruler.
Legalist view of reclusion:
Han Fei treats deliberate withdrawal from public service as politically dangerous. A talented person who hides from the ruler should be punished; an untalented person who acts arrogantly should be executed.
六
齐桓公时，有处士曰小臣稷，桓公三往而弗得见。桓公曰：“吾闻布衣之士不轻爵禄，无以易万乘之主；万乘之主不好仁义，亦无以下布衣之士。”于是五往乃得见之。
或曰：桓公不知仁义。夫仁义者，忧天下之害，趋一国之患，不避卑辱谓之仁义。故伊尹以中国为乱，道为宰于汤；百里奚以秦为乱，道虏于穆公。皆忧天下之害，趋一国之患，不辞卑辱，故谓之仁义。今桓公以万乘之势，下匹夫之士，将欲忧齐国，而小臣不行，见小臣之忘民也。忘民不可谓仁义。仁义者，不失人臣之礼，不败君臣之位者也。是故四封之内，执会而朝名曰臣，臣吏分职受事名曰萌。今小臣在民萌之众，而逆君上之欲，故不可谓仁义。仁义不在焉，桓公又从而礼之。使小臣有智能而遁桓公，是隐也，宜刑；若无智能而虚骄矜桓公，是诬也，宜戮。小臣之行，非刑则戮。桓公不能领臣主之理而礼刑戮之人，是桓公以轻上侮君之俗教于齐国也，非所以为治也。故曰：桓公不知仁义。
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