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 article draws on Han Feizi, analyzing historical figures Zhufu Yan and Li Si. It argues inner‑driven panic and false “too‑late” urgency can drive capable people to self‑destruction, advocating mental stillness and prudent resource‑conservation.
From Zhuangzi ‑ Yu Fu, this parable tells of a man fleeing his shadow and footprints. Faster running only worsens his plight until he collapses. It teaches wu‑wei: stillness, not frantic striving, resolves self‑inflicted troubles.
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 Zhuangzi ‑ Tiandao excerpt highlights wu‑wei and inner stillness as governance’s root. It includes Wheelwright Bian’s famous parable arguing books hold only ancient dregs, and debates over artificial benevolence and righteousness.
In stillness, a person’s thoughts are as clear as water, and his true heart can be seen to the bottom.
When at leisure do not let precious time slip idly by. You will discover the great value of such advice in your busy days.