This commentary on Zhuangzi ‑ Quqie explains its radical critique: safeguards and sage‑made moral systems get hijacked by powerful usurpers. It advocates returning to ancient plain‑simplicity instead of over‑reliance on man‑made institutions.
This Zhuangzi ‑ Mati excerpt uses Bo Le’s horse‑taming fable. It blames sages’ imposed rituals and virtues for ruining innate nature, and praises the ancient Age of Perfect Virtue of plain, unconstrained simplicity.
This excerpt comes from Han Feizi · Employing People, a key chapter on how rulers avoid ministers’ resentment and foster sound sovereign‑minister relations. Drawing on Emperor Yao’s worries and Jie Zitui’s self‑sacrifice, Han Fei puts forth a core political‑philosophical idea: rulers should not morally coerce ministers, but motivate them via clear benefits and institutions.…
Wang Ni was a worthy man from the time of Emperor Yao, and he was the disciple of Bei Yi. Nie Que studied under Wang Ni and asked him about the Dao.
This article examines the tragic reign of Duke Xiang of Song, a cautionary figure from the Spring and Autumn period. It recounts his fatal adherence to “chivalrous” warfare during the Battle of the Hong River (638 BCE), where he refused to attack the Chu army while crossing the river or forming ranks, citing benevolence.…
In the first chapter of Romance of the Three Kingdoms, the Yellow Turban Army intended to attack Qingzhou City. Governor Gong Jing sought help from Liu Yan, the governor of Zhuojun. Liu Yan ordered Zou Jing to lead 5,000 troops, along with Liu Bei, Guan Yu, and Zhang Fei’s forces, to break the siege…
Others have riches; I have a spirit of benevolence. Others have high rank; I have a sense of righteousness.