legalism Anonymous 2021-12-29 (Wed) 07:59:32 No. 665321
be me>read the book of lord shang <clueless.jpg 20.1: When the people are weak, the state is strong; when the people are strong, the state is weak.10 Hence, the state that possesses the Way devotes itself to weakening the people. {When the people are weak, they are simple; when they are strong, they are excessive.}11 When they are simple, they are strong; when they are excessive, they are weak; when they are simple12 they are regulated; when they are excessive, they are inclined to overstep [regulations].13 When they are weak, they can be employed; when they are inclined to overstep [regulations], they are strong.14 Hence, it is said: “One who eliminates the strong with strength is weak; one who eliminates the strong with weakness is strong.” 20.2: As for the people, if [the ruler] is good to them, then they are close [to him];15 if they beneϮt from being used, they are harmonious; if they are usable, they can be appointed; if they are harmonious, they fully dedicate themselves; when they are appointed, they 144 PART II: THE BOOK OF LORD SHANG enrich themselves through government [service].16 When superiors abandon the standards and rely on those whom the people consider good, there are many villains. 20.3: When the people are poor, they strenuously seek wealth; when they strenuously seek wealth, they become excessive; when they are excessive, then there are parasites. Hence, when the people are rich and cannot be used, let the people use provisions to attain [ranks]; [ranks] will surely [be bestowed] according to one’s eϸorts;17 then the farmers will not be indolent. When the farmers are not indolent, the six parasites will have no sprouts. Hence, the state is rich, and the people are well ordered; this is “multiplying strength.”18 20.4: As for the army: it is easy to weaken it and diϲcult to strengthen it. When the people enjoy their life, are peaceful and at ease, it is diϲcult to make them risk their lives in time of danger.19 When it is easy to do so, the [state] is strong. When one is ashamed of [military] aϸairs, villainy multiplies. When rewards are few,20 you will not lose. When numerous villains are stopped,21 the enemy loses. It is surely beneϮcial—the army will attain utmost power and awesomeness. When in [military] aϸairs one is ashamed of nothing, it is beneϮcial to use the army. He who resides for a long time in the position of beneϮt and power will surely become the True Monarch. Hence, “he whose army performs whatever the enemy dares not perform is strong; he who in [military] affairs advances whatHYHUWKHHQHP\LVDVKDPHGRIEHQHÀWV.”22 20.5: When there are standards, the people are at peace with hierarchy; when the sovereign makes changes, he employs the able and attains the suitable;23 when the state preserves peace,24 while the sovereign holds power, it is beneϮcial. Therefore, “the sovereign values multiple changes; the state values minimal changes.” 20.6: When beneϮts come from a single opening, the state has plenty of things; when they come from ten openings, the state has few things.25 He who preserves a single [opening will attain] orderly rule; he who preserves ten [openings will attain] turmoil. Orderly rule means strength; turmoil means weakness; when one is strong, things will come; when one is weak, things will leave. Hence, “the state that is able to bring things is strong; when it makes things leave, it is wea 20.8: “)DUPHUVPHUFKDQWV DQG RIÀFLDOV: these three are the constant functions in the state.”36 Farmers open up lands, merchants bring products, oϲcials order the people.37 “Three functions give birth to six parasitic affairs that are: ‘end-of-year,’ ‘food,’ ‘beauty,’ ‘likes,’ ‘aspirations,’ ‘conduct.’ When the six take root, [the state] will surely be dismembered.” When farmers have extra food, they lavishly feast at the end of year.38 When merchants have excessive proϮts due to [the customers’] like of beauty, this harms [production of] utensils. When oϲcials are put in place but are not made use of, they have the distress39 of “aspirations” and “conduct.” When the six parasites become a custom, the army will surely be defeated. 20.9: When laws are crooked, rule is disordered. When the good are appointed, there is much talk. When order is attained through multiple [routes], the state is disordered.40 When there is much talk, the army is weak. When laws are clear, governance is moderate; when one relies on force, talk is quelled. When governance is moderate, the state is well ordered. When talk is quelled, the army is strong. Hence: “when governance is large, the state is small; when governance is small, the state is large.” 20.10: When the government does whatever the people detest, the people are weak; when the government does whatever the people delight in, the people are strong. When the people are weak, the state is strong; when the people are strong, the state is weak. When the government does whatever the people delight in, the people are strong; when the people are strong and are further empowered, the army’s weakness multiplies. When the government does whatever the people detest, the people are weak; when the people are weak and are weakened further, the army’s strength is multiplied. Hence, employing the strong multiplies weakness; [employing] the weak multiplies strength and turns one into the [True] Monarch. He who rules the strong by strength is weak; his weakness is preserved; he who rules the weak by weakness is strong; the strong are Eliminating the Strong 147 eliminated.41 When the strong are preserved, [the ruler] is weak; when the strong are eliminated, [the ruler becomes] Monarch. Hence: “he who governs the strong with strength, [his state] will be dismembered; he who governs the strong with weakness is the [True] Monarch ……..
Anonymous 2021-12-29 (Wed) 14:10:53 No. 665576
it's funny that early European anarchists held up the Dao as an ancient example of at least inherent anarchism when in reality it was just a metaphysical justification for pro-imperial ideology>Legalism is at times compared with modern social sciences (Schwartz 1985), and this comparison grasps well some of its characteristics. Angus C. Graham (1989: 269) notices that Legalists are the first political philosophers in China “to start not from how society ought to be but how it is.” Indeed, this was the most practical-oriented of all preimperial intellectual currents. Its proclaimed goal was to create “rich state and powerful army” (fu guo qiang bing 富國強兵), [This famous political slogan remained significant throughout traditional and modern China’s history. Notably, its earliest occurrence is attested precisely in the Book of Lord Shang and in Han Feizi ] which would be the precondition for future unification of the entire subcelestial realm. The thinkers’ focus was on how to attain this goal, and less on philosophical speculations. Consequently, their writings are generally devoid of overarching moral considerations, or conformity to divine will—topoi which recur in the writings of the followers of Confucius 孔子 (551–479 BCE) and Mozi 墨子 (ca. 460–390 BCE). Cosmological stipulations of political order, which became hugely popular after the Laozi 老子 (fourth century BCE) are of slightly higher importance for the Legalists than morality or religion: they are referred to in some of Shen Buhai and Shen Dao’s fragments and, more notably, in several chapters of the Han Feizi .
Anonymous 2021-12-29 (Wed) 22:50:45 No. 666134
>>665576 >Cosmological stipulations of political order, which became hugely popular after the Laozi 老子 (fourth century BCE) are of slightly higher importance for the Legalists than morality or religion: they are referred to in some of Shen Buhai and Shen Dao’s fragments and, more notably, in several chapters of the Han Feizi. heh