This essay examines Han Feizi’s concept of restlessness via Zhufu Yan and Li Si’s tragic cases. It merges Legalist practical stillness with Buddhist emptiness to explain inner panic and offers a balanced practical synthesis.
This commentary on Zhuangzi ‑ Keyi critiques forced self‑striving. Using the still‑water metaphor, it advocates wu‑wei: drop grasping external ideals, let the mind settle, and respond naturally rather than forcing self‑improvement.
This commentary on Zhuangzi ‑ Tiandao explores wu‑wei and mental non‑accumulation. It unpacks Wheelwright Bian’s parable, critiques forced morality, and advocates inner stillness to align with Heaven’s spontaneous flow.
This original‑text excerpt from Zhuangzi ‑ Renjianshi features multiple fables. It explores perilous worldly‑political engagement, introduces “Mind‑Fasting”, and illustrates survival wisdom of “the usefulness of uselessness”.
This Han Feizi passage redefines Daoist emptiness and non-action. True emptiness is spontaneous mental freedom, not forced practice. Natural non-action nurtures virtue and enables effective rule.
Han Fei blends Taoism and Legalism. Rulers stay calm, hide preferences, use non-action, leverage ministers’ talents, take credit, and shift blame to keep supreme power.
Man must keep his mind wide open, so that righteousness can take up its dwelling there.