《韓非子》論姦偽與賢智

On Theories of Worthy Persons and Wisdom of Han Fei-tzu

韓非為法家集大成者，法家崇尚法治，然而「徒法不能以自行」，故而人才問題亦不能迴避。《韓非子》書中將人才區分為兩大類：一、姦偽無益者，包括儒、墨者、俠、言談者、楊朱學派、隱者、漆雕、宋榮、辯者等，均為亂民危國者；二、法術之士、霸王之佐，為韓非所推崇及自我期許者。韓非主張賢智者應積極求仕，反對隱居不仕，更不期待君主禮賢下士。批評各家時焦點集中在儒家，約可歸納為：一、反崇古，二、輕仁政，三、薄道德，四、非文學（經典），以矯正儒家重人治之弊。甚至主張「無書簡之文」，輕忽文化價值。總言之，韓非對人才的態度是輕賢重智而又疑智。為避免「賢而危主」，君主用賢要和法、術、勢緊密結合，以鞏固君主權勢。

Han Fei-tuz Was a great thinker who synthesized different legalistic doctrines. The legalists emphasized the dominance by law; nevertheless, seeking for wise men was also important in terms of governing.In the Book of Han Fei-tzu, the personnel resource of a state was divided into two types: first, the Confucians (ju 儒), Moists (墨), Knights-errant (俠), Yang-chu (楊朱) school, hermits, Ch'i-diao 漆雕, Sung-jung 宋榮, and the Debaters. They caused disorder of a state. Second, the statesmen Who handled the law and statecraft Were also the assistants of the despot; Han Fei praised them and wished to become one of them. Han Fei claimed that the wisest should pursue positions in government, and was against living in seclusion. He didn't look forward to the ruler s'polite treatment of the virtuous and able. His criticism targeted on the Confucian philosophy, especially, the praiseworthy of antiquity, the governess of kindness. the value of morality, and the treasure of classics. By doing So, he intended to correct the problem of ruling by men. He went so far as to proclaim the belittling of the books, and cultural value.In conclusion, Han Fei-tzu's attitude toward the worthy men was to emphasize their intelligence instead of virtue and capacity, while ate the same time, he was also suspicious of intelligence. In order to avoid their wisdom endangering the ruler, the ruler must manipulate the law, statecraft and power, together with the wisely men. And thus the foundation of the governance might be strengthened.