This is Explanation Four from Han Feizi: Inner Congested Sayings, Part II. It collects cases where ministers fabricate anomalies for frame‑ups and private gains. These subtler cases create implausible oddities within official duties, prompting the ruler’s investigation to expose culprits or frame the innocent.
This excerpt is from “Canon Four: Counter‑Evidence” in Han Feizi. It marks the shift from diagnosing problems to offering solutions. It proposes sophisticated reverse reasoning: distrust superficial appearances and trace back hidden schemers by identifying who stands to benefit.
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.…
This chapter records debates between Mozi and Confucian Gong Mengzi. Mozi refutes Confucian views on passive conduct, ancient robes, fatalism, elaborate funerals and empty music, denouncing four harmful Confucian doctrines while acknowledging Confucius’ valid ideas.
Han Fei warns that beauty, fame, or wealth make one a target. Coveted goods and power bring ruin to rulers and states.
Han Feizi tells of the lord of Cao: rude to exiled Chong Er, ignored advice, later fell to Jin.
The Master said, “Duke Wen of Jin was crafty but not upright; Duke Huan of Qi was upright but not crafty.”
Mencius said: “When the traces of the sage-kings faded, the civilization of rites and music represented by The Book of Songs (Book of Poetry) thus came to an end; and after that, the Spring and Autumn Annals emerged. The Cheng of Jin, the Taowu of Chu, and the Spring and Autumn Annals of Lu…