Han Fei Tzu—Replacing Religion With Government
(Part 1)
(Part 2)
(Portrait of Han Fei Tzu c. 280-233 BCE, [Public Domain] via
Creative Commons)
The Confucian philosophers proclaimed religious skepticism, but they at least addressed Heaven and explained why readers should be skeptical, but respectful. The Legalist, Han Fei Tzu, approached spiritualism from the religious skepticism approach, too, but his version was drastically amplified. Han Fei Tzu and Xunzi both advocated authoritarian states, but Han Fei Tzu was the more extreme of the two. Xunzi called for an authoritarian state to enforce education on a population drawn to vice. Han Fei Tzu requested an authoritarian state for the purpose of enforcing law, maximizing military efficiency and allowing the state to survive long-term warfare. As such, Han Fei Tzu was willing to forego Heaven and spirituality if it interfered with the authority of the ruler.
Even if an authoritarian ruler held
religious sentiment, Han Fei Tzu would have advised him not to be expressive of
it. Han Fei Tzu wrote, “The ruler must not reveal his desires; for if he
reveals his desires his ministers will put on the mask that pleases him” (1).
Also, if expressing spiritualism, or respecting heaven created any leverage
against the ruler, then Han Fei Tzu would immediately throw it out. He wrote,
“The height of good government is to allow your subordinates no means of taking
advantage of you” (2). Han Fei Tzu would not approve of any spirituality, or
view of Heaven, that was brought about by Mozi or Confucius. His response to
the theories of love written by Mozi and Confucius was, “how can it bring the
people to order?” (3). In Han Fei Tzu’s philosophy, infallible law was the
all-important key to a victorious state. In his ideal state, law would be
valued over virtue and fact cherished above theory. Han Fei Tzu wrote that when
a sage king rules a population, “they devote themselves not to virtue but to
law” (4). The other philosophers tied Heaven and religion to virtue, but Han
Fei Tzu severed this tether in favor of law. He continued to push away
spirituality with his statement: “the enlightened ruler works with facts and discards
useless theories” (5). Han Fei Tzu pressed on with his attack: “Subtle and
mysterious words are no business of the people” (6). Religious skepticism and
the acceptance of an unknowable Heaven would not be compatible with Han Fei
Tzu’s system. Any written religious text would have to be illegally smuggled
into the state, for, “in the state of an enlightened ruler there are no books
written on bamboo slips; law supplies the only instruction” (7). Heaven,
religion, or spirituality would only be allowed if it was written into law and
had no disadvantages for the ruler. Han Fei Tzu gave no new definitions for
Heaven and spirituality, other than indirectly inferring it to be a weakness.
Spiritualism in Ancient China
All of the ancient Chinese philosophers
made some degree of a statement on the subject of Heaven and spirituality. Mozi
and Han Fei Tzu were anomalies for opposite reasons. Mozi wrote of a Heaven
more animated and active than any of the other philosophers. Han Fei Tzu was
the most antagonistic towards Heaven, as it was mysterious and not beholden to
law. Confucius and his school of philosophers stressed religious skepticism and
respect for Heaven, but they mainly ignored spirituality in favor of commentary
on social issues. The Daoists also recognized that Heaven was unknowable, but
rather than be skeptical, they decided to emulate what little they could
understand of the Dao and its non-action. The ancient Chinese philosophers did
not agree on Heaven but they thought that it was something to be either
respected, emulated, quarantined, or ignored completely.
Written by C. Keith Hansley
thehistorianshut.com
Endnotes
1. Han Fei Tzu. Basic Writings, translated
by Burton Watson. New York: Columbia University Press, 1964. Pg. 16.
2. Han Fei Tzu. Basic Writings, translated
by Burton Watson. New York: Columbia University Press, 1964. Pg. 39.
3. Han Fei Tzu. Basic Writings, translated
by Burton Watson. New York: Columbia University Press, 1964. Pg. 101.
4. Han Fei Tzu. Basic Writings, translated
by Burton Watson. New York: Columbia University Press, 1964. Pg. 125
5. Han Fei Tzu. Basic Writings, translated
by Burton Watson. New York: Columbia University Press, 1964. Pg. 128.
6. Han Fei Tzu. Basic Writings, translated
by Burton Watson. New York: Columbia University Press, 1964. Pg. 108.
7. Han Fei Tzu. Basic
Writings, translated by Burton Watson. New York: Columbia University Press,
1964. Pg.111.
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