Han Feizi – Chapter 48.1

In governing the world, one must always follow human nature. Human nature includes likes and dislikes; therefore rewards and punishments can be applied. When rewards and punishments can be applied, prohibitions can be established, and the means of governance are complete. The ruler holds the handle of power and occupies a position of authority, so his orders are carried out and his prohibitions are obeyed. The handle is the power to decide life and death; authority is the resource by which one overcomes the multitude. If appointments and dismissals are made without measure, power becomes confused; if rewards and punishments are shared by subordinates, prestige is divided.

Therefore an enlightened ruler does not listen with personal affection, nor plan with private preference. If words are heard without verification, power is divided by treachery; if intelligence and strength are not employed, the ruler will be cornered by his ministers. Hence, when an enlightened ruler applies regulations, he is like Heaven; when he employs people, he is like a spirit. Being like Heaven, he is not blamed; being like a spirit, he is not trapped. When authority is enforced and instruction is strict, people may resist inwardly but dare not disobey. Slander and praise follow one standard and are not debated.

To reward the worthy and punish the violent is the highest form of honoring goodness. To reward the violent and punish the worthy is the extreme of promoting evil. This is called applying reward and punishment with a single standard. Rewards should be generous, so that the people find benefit in them. Praise should be splendid, so that the people feel honored. Punishments should be severe, so that the people fear them. Censure should be harsh, so that the people feel shame. Then the law is applied uniformly. Private households are forbidden to impose punishments, and judgments of merit and guilt are not harmed by private influence. The ruler must clearly know all rewards and punishments; once he knows them, the way of governance is complete.

Note

This Han Feizi ‑ Chapter 48.1 argues governance must follow human desires for likes‑dislikes. Rulers should firmly hold power‑handles, enforce impartial, heavy rewards‑punishments, keep inner intentions concealed and bar private parties from legal judgments.

Human nature (人情):

Han Fei assumes people respond to rewards and punishments. Governance should not rely on moral perfection, but on predictable incentives.

Handle of power (柄):

The ruler’s authority to decide life, death, promotion, and punishment. It must remain in the ruler’s hands.

Positional power (势):

The advantage created by the ruler’s office. Even an ordinary person can command others if placed in a powerful position.

Like Heaven, like a spirit (天 / 鬼):

“Like Heaven” means impartial and impersonal; “like a spirit” means unpredictable and hard to read. Han Fei wants the ruler’s standards to be public, but his inner intentions to remain concealed.

Private households:

Powerful families or private interests that might punish, reward, or judge people outside the state’s legal system. Han Fei opposes private authority competing with state law.

One standard (一行其法):

Rewards, punishments, praise, and blame must follow a single public rule, not personal favor or factional opinion.

　　一、因情

　　凡治天下，必因人情。人情者，有好恶，故赏罚可用；赏罚可用，则禁令可立而治道具矣。君执柄以处势，故令行禁止。柄者，杀生之制也；势者，胜众之资也。废置无度则权渎，赏罚下共则威分。是以明主不怀爱而听，不留说而计。故听言不参，则权分乎奸；智力不用，则君穷乎臣。故明主之行制也天，其用人也鬼。天则不非，鬼则不困。势行教严，逆而不违，毁誉一行而不议。故赏贤罚暴，誉善之至者也；赏暴罚贤，举恶之至者也：是谓赏同罚异。赏莫如厚，使民利之；誉莫如美，使民荣之；诛莫如重，使民畏之；毁莫如恶，使民耻之。然后一行其法，禁诛于私家，不害功罪。赏罚必知之，知之，道尽矣。