Seek the Joints! Avoid the Gruesome! Fidelity As an Epistemic Value∗
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Memorial on Annexation of Feudal States and Memorial on the Burning of Books, by Li Si (As Recorded by Sima Qian)
Primary Source Document with Questions (DBQs) M E M O R I A L O N A N N E X A T I O N O F F E U D A L S T A T E S A N D M E M O R I A L O N T H E B U R N I N G O F B O O K S B y L i S i ( a s r e c o r d e d b y S i m a Q i a n ) Introduction Li Si (d. 208 BCE) was, along with the Legalist philosopher Han Fei (d. 233 BCE), a student of Xunzi (c. 310-c. 219 BCE) and an official for the kingdom of Qin. When Qin conquered the remaining feudal states of the Zhou dynasty and built a new, centralized empire, Li Si was prime minister to the first emperor, Qin Shihuang. As prime minister, Li Si had the opportunity to bring Legalist political philosophy to bear on the task of uniting and ruling the patchwork of now-conquered feudal states of the former Zhou kingdom. The memorials below are two examples of the policies that Li Si successfully urged Qin Shihuang to follow. The memorials, in the form that we have them, are recorded by the Han dynasty historian Sima Qian (145?-86? BCE). They may, therefore, reflect Han bias in either the choice made or the accuracy of the record. However, we have no alternative sources from which to compare the record and investigate the nature and extent of whatever bias may be present. -
Han Fei and the Han Feizi
Introduction: Han Fei and the Han Feizi Paul R. Goldin Han Fei 韓非 was the name of a proli fi c Chinese philosopher who (according to the scanty records available to us) was executed on trumped up charges in 233 B.C.E. Han Feizi 韓非子, meaning Master Han Fei , is the name of the book purported to contain his writings. In this volume, we distinguish rigorously between Han Fei (the man) and Han Feizi (the book) for two main reasons. First, the authenticity of the Han Feizi —or at least of parts of it—has long been doubted (the best studies remain Lundahl 1992 and Zheng Liangshu 1993 ) . This issue will be revisited below; for now, suffi ce to it to say that although the contributors to this volume accept the bulk of it as genuine, one cannot simply assume that Han Fei was the author of everything in the Han Feizi . Indeed, there is a memorial explic- itly attributed to Han Fei’s rival Li Si 李斯 (ca. 280–208 B.C.E.) in the pages of the Han Feizi ( Chen Qiyou 陳奇猷 2000 : 1.2.42–47); some scholars fear that other material in the text might also be the work of people other than Han Fei. Second, and no less importantly, even if Han Fei is responsible for the lion’s share of the extant Han Feizi , a reader must be careful not to identify the philosophy of Han Fei himself with the philosophy (or philosophies) advanced in the Han Feizi , as though these were necessarily the same thing. -
Structure and Properties of Li-Si Alloys: a First-Principles Study † § ‡ § † † ‡ Hyunwoo Kim, , Chia-Yun Chou, , John G
ARTICLE pubs.acs.org/JPCC Structure and Properties of Li-Si Alloys: A First-Principles Study † § ‡ § † † ‡ Hyunwoo Kim, , Chia-Yun Chou, , John G. Ekerdt, and Gyeong S. Hwang*, , † ‡ Department of Chemical Engineering, and Materials Science and Engineering Program, University of Texas at Austin, Austin, Texas 78712, United States ABSTRACT: On the basis of density functional theory calculations, we present the energetics, structure, and electronic and mechanical properties of crystalline and amorphous Li-Si alloys. We also discuss the dynamic behavior of the alloys at finite temperatures based on ab initio molecular dynamics. When the Li content is sufficiently high, alloying between Li and Si is energetically favor- able as evidenced by the negative mixing enthalpy; the alloy is most stable around 70 atom % Li in the crystalline phase and 70 ( 5atom% Li in the amorphous phase. Our calculations unequivocally show that the incorporation of Li leads to disintegration of the tetra- hedrally bonded Si network into small clusters of various shapes. Bader charge analysis shows that the charge state of Li remains nearly unchanged around þ0.8, while that of Si varies approxi- mately from -0.5 to -3.3 depending on the number of Si neighbors as can be understood as Zintl-like phases. Electronic structure analysis highlights that the charge transfer leads to weakening or breaking of Si-Si bonds with the growing splitting between 3s and 3p states, and consequently, the Li-Si alloys soften with increasing Li content. I. INTRODUCTION necessary to better understand the nature of amorphous Li-Si alloys, with comparisons to their crystalline counterparts. -
Selections from the Writings of Han Fei (C
Main | Other Chinese Web Sites Chinese Cultural Studies: Han Fei. A Legalist Writer: Selections from The Writings of Han Fei (c. 230 BCE) from W.L. Liano, trans, The Complete Works of Han Fei Tzu, (London: Arthur Probsthain, 1939), pp. 40, 45-47 repr. in Alfred J. Andrea and James H. Overfield, The Human Record: Sources of Global History, Vol 1, 2d. ed., (Boston: Houghton Mifflin, 1994), pp. 95-97 [Andrea Introduction] Daoism offered no active political program, whereas Confucius and his disciples preached a doctrine of benevolent reform based on virtuous imitation of the past. A third school of thought that emerged in the chaos of the late Zhou era was Legalism, which rejected both the Way of nature, as embraced by Daoists, and Confucianism's emphasis on the primacy of the moral way of antiquity. Legalist writers, to the contrary, emphasized law as governmenst formulative force and advocated a radical restructuring of society in ways that were totally rational and up-to-date. Legalism reached its apogee in the late third century B.C. in the writings of Han Feizi (Master Han Fei) and the policies of Emperor Qin Shi Huangdi. Han Fei was a prince of the stare of Han who defected to its chief rival, the state of Qin, but eventually he ran afoul of Qin's chief minister, Li Si (d. 208 BCE) and was forced to commit suicide in 233 BCE. Before he died, he composed a number of essays on how to construct a stable and peaceful state. The following selections present Han Fei's major principles of political philosophy. -
Han Fei's Ancient Chinese Strategies of Governance As Contrasted With
$SULO $XWRFUDWLF%XUHDXFUDWLVP +DQ)HL¶V$QFLHQW&KLQHVH6WUDWHJLHV RI*RYHUQDQFHDV&RQWUDVWHGZLWK 0DFKLDYHOOL¶V3ROLWLFDO3KLORVRSK\ $FDQGSROLWWKHVLVLQSROLWLFDOVFLHQFH :ULWWHQE\/DUV7+HOOLNVHQ 6SULQJWHUP 'HSDUWPHQWRI3ROLWLFDO6FLHQFH 8QLYHUVLW\RI2VOR 7DEOHRI&RQWHQWV Preface...................................................................................................................................................iii Chapter 1. Introduction .......................................................................................................................... 1 Objectives and Outline ....................................................................................................................... 3 Some Methodological and Theoretical Reflections ........................................................................... 3 Translations and References............................................................................................................... 6 PART I: THE BACKGROUND OF HAN FEI ZI..................................................................................... 8 Chapter 2. The Historical Setting........................................................................................................... 8 From the Zhou Dynasty to the Warring States Period ....................................................................... 8 Legalism in Practice: The State and Empire of Qin......................................................................... 12 Chapter 3. Philosophical Background: Confucianism, -
Fair Long-Term Care Insurance
Fair Long-Term Care Insurance Marie-Louise LEROUX, ESG UQAM Pierre PESTIEAU, Université de Liège, CORE and PSE. Gregory PONTHIERE, Université Paris 12, PSE and IUF Workshop Longevity Heterogeneity and Pension Design, Louvain la Neuve, January 2020 Leroux, Ponthiere, Pestieau Fair Long-Term Care Insurance January 2020 1 / 26 Motivation (1) Because of aging, increasingly large proportion of the population falls into dependence, i.e. they would be unable to carry out basic daily activities such as eating, washing, etc. ) Increase in long-term care (LTC) expenses. Provision of LTC is extremely costly. What about the financing of these expenses? Informal (family), formal (private or public insurance)? LTCI puzzle: the private share of LTC spending is on average 15% (OECD, 2011) Instead, we may want to favour the involvement of the State, which could intervene in the form of a social LTC insurance. ! the "fifth pillar" of the Welfare State. ) What would be a fair social LTC insurance? Leroux, Ponthiere, Pestieau Fair Long-Term Care Insurance January 2020 2 / 26 Motivation (2) The goal of this paper is to examine the construction of a fair social LTC insurance. But 2 traps to avoid... The treatment of heterogeneity in preferences within the population, depending on whether one is dependent or autonomous. Finkelstein et al (2013): Marginal utility of consumption is higher under good health than under bad health. How should we treat dependent individuals in comparison with healthy individuals? ! Answers are very different depending on the social welfare criterion retained. The definition of the population under study. Tempting to focus only on the elderly population.. -
From Teachers to Subjects: Ministers Speaking to the Rulers from Yan
CHAPTER 3 From Teachers to Subjects: Ministers Speaking to the Rulers, from Yan Ying ஶ᚛ to Li Si ޕཎ Yuri Pines, Hebrew University of Jerusalem Two major studies inspired me to undertake the research that re- sulted in the present essay.1 First was a section in Liu Zehua’s Ꮵᖻဎ seminal work Chinese Monarchism, in which Liu Zehua analyzed the self- deprecating language employed by the leading Tang intellectuals Han Yu (ឌყ, 768– 824 ce) and Liu Zongyuan (ࡲց, 773– 819 ce) in their correspondence with the throne. Through this analysis, Liu Zehua demonstrated the magnitude of the cultural and symbolical power of the emperor over his subjects— over even the most brilliant and audacious of them.2 Second was a similarly inspiring “Playing at Critique” by David Schaberg, in which he noticed the proliferation of the genre of “indirect remonstrance” ( fengjian ᘰᘧ) from the sec- ond half of the Warring States (Zhanguo ᖏഏ, 453– 221 bce)3 period. Schaberg summarizes: The tellers of remonstrance tales registered a change in the status of court offi cials. Older tales of direct remonstrance had presumed near 1. This research was supported by the Israel Science Foundation (grant No. 511/11) and by the Michael William Lipson Chair in Chinese Studies. I am grateful for the participants in the workshop “Addressing the Autocrat” and to Garret Ol- berding for their comments on the draft of the essay. 2. See Liu Zehua, Zhongguo de Wangquanzhuyi, 263– 79. 3. For Schaberg’s earlier study of a “regular” remonstrance genre, see Schaberg, —-1 “Remonstrance in Eastern Zhou Historiography.” —0 —+1 541-53032_ch01_5P.indd 69 6/14/13 5:19 PM 70 Yuri Pines parity between the ruler and the ministers who help to formulate his policies. -
An Introduction to Hanfei's Political Philosophy
An Introduction to Hanfei’s Political Philosophy An Introduction to Hanfei’s Political Philosophy: The Way of the Ruler By Henrique Schneider An Introduction to Hanfei’s Political Philosophy: The Way of the Ruler By Henrique Schneider This book first published 2018 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2018 by Henrique Schneider All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-0812-9 ISBN (13): 978-1-5275-0812-5 TABLE OF CONTENTS Preface ....................................................................................................... vii Chapter One ................................................................................................. 1 Introduction – Hanfei, Legalism, Chinese Philosophy Chapter Two .............................................................................................. 27 Methodology – Reading Hanfei as a “Social Scientist”? Chapter Three ............................................................................................ 43 History – If Unimportant, Why Look at the Past? Chapter Four .............................................................................................. 65 -
Xunzi and Han Fei on Human Nature
Xunzi and Han Fei on Human Nature Alejandro Bárcenas ABSTRACT: It is commonly accepted that Han Fei studied under Xunzi sometime during the late third century BCE. However, there is surprisingly little dedicated to the in-depth study of the relationship between Xunzi’s ideas and one of his best-known followers. In this essay I argue that Han Fei’s notion of xing, commonly translated as human nature, was not only influenced by Xunzi but also that it is an important feature of his political philosophy. “Aus so krummem Holze, als woraus der Mensch gemacht ist, kann nichts ganz Gerades gezimmert werden.” —Immanuel Kant, Idee zu einer allgemeinen Geschichte in weltbürgerlicher Absicht. T FIRST SIGHT, IT DOES not seem far-fetched to suggest that a thorough Astudy of Han Fei’s notion of xing (性)—commonly translated as human na- ture—should include an analysis of the role played by his teacher Xunzi. However, suggesting the existence of such influence has proven to be a quite controversial topic. For the most part recent interpreters of the history of Chinese philosophy tend to briefly mention the existence of some sort of philosophical relationship between Xunzi and Han Fei.1 What scholars generally acknowledge is that a master-student relationship existed between the two, which typically indicates some kind of influ- ence (or rejection) of one by the other. However, there is surprisingly little dedicated to the in-depth study of the relationship between Xunzi’s ideas and one of his best- known followers. This absence of detailed analysis is even more puzzling when it is contrasted with the profuse amount of research during recent years, dedicated to comparing Xunzi with Mencius, his most famous counterpart.2 In the following 1See, Geng Wu, Die Staatslehre des Han Fei: ein Beitrag zur chinesischen Idee der Staatsräson (Vienna: Springer, 1978) p. -
The Socialist Legal System with Chinese Characteristics: China’S Discourse for the Rule of Law and a Bitter Experience
1 - ZHANG_TICLJ 12/1/2010 5:03:42 PM THE SOCIALIST LEGAL SYSTEM WITH CHINESE CHARACTERISTICS: CHINA’S DISCOURSE FOR THE RULE OF LAW AND A BITTER EXPERIENCE Mo Zhang* ABSTRACT The rule of law both as a legal concept and as a practice in China has Become the subject of great attention. There is increasing international pressure on China to build a legal system that is premised on the “rule of law.” Domestically, the three-decades of economic reform generated a growing demand for the production of a legal system that will secure justice and restore the public confidence in the judiciary. China’s commitment to the rule of law is implicated By its effort to develop a socialist legal system that maintains Chinese characteristics. The specifics of what is a socialist legal system and what constitutes Chinese characteristics in terms of the rule of law are subject to further deBate. The Confucian heritage rooted legal tradition and the single party ruling system have significantly shaped the legal landscape of the country, making the route to the rule of law in China a long and thorny one. Despite China’s socialist laurel, the civil law influence apparent since the late 19th century remains highly visiBle in the modern Chinese legal system. China is determined to develop a legal system under the banner of the rule of law that is consistent with its unique philosophy of governance. Whatever difference there may exist between China’s rule of law discourse and the rest of the world’s, the development of a rule of law in China that incorporates Chinese characteristics signals China’s determination to move the country toward a sound legal system meaningful for China and for the international community as well. -
The Qin Revolution
Indiana University, History G380 – class text readings – Spring 2010 – R. Eno 4.1 THE QIN DYNASTY Background The state of Qin was the westernmost of the patrician states of China, and had originally been viewed as a non-Chinese tribe. Its ruler was granted an official Zhou title in the eighth century B.C. in consequence of political loyalty and military service provided to the young Zhou king in Luoyang, the new eastern capital, at a time when the legitimate title to the Zhou throne was in dispute after the fall of the Western Zhou. The sustained reign of Duke Mu during the seventh century did much to elevate the status of Qin among the community of patrician states, but the basic prejudice against Qin as semi-“barbarian” persisted. Never during the Classical period did Qin come to be viewed as fully Chinese in a cultural sense. Qin produced great warriors, but no great leaders after Duke Mu, no notable thinkers or literary figures. Its governmental policies were the most progressive in China, but these were all conceived and implemented by men from the east who served as “Alien Ministers” at the highest ranks of the Qin court, rather than by natives of Qin. Yet Qin aspired to full membership in the Chinese cultural sphere. Li Si, the Prime Minister who shepherded Qin’s conquest of the other states, captured what must have been a widely held view of Qin in a memorial he sent to the king before his elevation to highest power. “To please the ear by thumping a water jug, banging a pot, twanging a zither, slapping a thigh and singing woo-woo! – that is the native music of Qin. -
Admonitions for Women. See Applico.Tion
Index Note: Chinese names and terms are alphabetized by character. Admonitionsfor Women. See Ban Zhao Chen Zhen, 82, 85 Amazon.com, 131-133 Cheng Yi, 173n. 11 Analects (Lunyu) , 8, 14, 20, 30-31, 35, Cheng z.hi wen z.hi, 36, 52, 54, 57; and 49-50, 54, 102, 116-117, 167n. 34 other proposed titles, 17ln. 2. See Applico.tion of Equilibrium ( Zhongyong) , also Guodian manuscripts 14, 21, 117. See also Confucianism Chinese language, 3, 119, 210n. 4. SU archaeology, 3-5 also Old Chinese Aristotle. See Rhetoric Chu (state), 5, 26-27, 56, 66-67, 74, 80-87 passim, 101, 115n. 16 Bai Qi, 190n. 26 Chuci. SeeLyrics of Chu Baihu tong. See White Tiger Hall Chunqiu. See springs and Autumns Ban Gu, 114 Chunyu Kun, 7-8, 157n. 35 Ban Zhao: scholarly opinions of, 112- Chunyu fue, 70 114, 117-118; fu-shih Chen on, Cicero, 76, 86, 196n. 73 113-117 Collections of Sayings ( Yucong) , 36. See Bentham, Jeremy, 82 also Guodian manuscripts Bynner, Witter, 120-121, 125-127, Confucianism, 3, 32, 34-37, 53, 56, 130, 132 89, 131, 197n. 8; and Ban Zhao, 114; in Hu ainanz.i, 90-91, 102- Cangjie, 58-59 104, 111, 203n. 64; texts, 5, 71, Carnal Prayer Mat, 119, 194n. 52 121. See also Analects; Applico.tion Chan, Wing-tsit, 122-130 passim, of Equilibrium; Confucius; Erya; 212n. 32 Great LeaminfJ, Mencius; Ode.s; Changes (Yi), 5, 41, 82, 116, 170n. 69, Ritual &curds; Xunzi 175n. 30 Confucius, 14, 37, 49-50, 72, 84, Chao Gongwu, 191n.