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.
This page explains Chinese idiom dào xíng nì shī. Originating from Wu Zixu’s revenge tale in Records of the Grand Historian, it now strongly condemns retrograde acts defying public will and established norms.
This Han Feizi ‑ Chapter 44 classifies five minister‑types and five treacherous court tricks. It stresses rulers must master official‑assessment techniques, curb power‑usurping rivalry, rather than merely relying on personal virtue or frugality.
This Han Feizi ‑ Chapter 39.3 offers dual rebuttals over Zhao Gong’s murder by Gao Qumi. It debates statecraft: whether rulers should promptly execute hated ministers or avoid excessive, untimely punishments that breed widespread enemies.
This Han Feizi ‑ Chapter 38.4 rejects Confucius’ varied governance advice for three rulers. It argues “knowing subordinates” via objective assessment and strict reward‑punishment, not subjective virtues, is the core of sound rulership.
This page interprets Robber Zhi from Zhuangzi. Through Robber Zhi refuting Confucius, it denounces the hypocrisy of Confucian benevolence and righteousness. Two additional dialogues examine harms of fame and wealth, advocating following nature and preserving one’s true self in this highly subversive chapter.
This commentary on Zhuangzi – Zhile argues chasing joy brings misery. It interprets core parables including Zhuangzi singing at his wife’s death, the skull’s dream and the sea‑bird fable, advocating wu‑wei and non‑clinging.