Chinese Legalism in the context of "Rites of Zhou"

Wu wei (traditional Chinese: 無為; simplified Chinese: 无为; pinyin: wúwéi; Jyutping: mou4-wai4) is a concept from ancient Chinese philosophy that literally means not-acting or non-doing, variously interpreted and translated as actionlessness, inaction, or effortless action. In Daoism, it denotes the nature of Dao, meaning that while Dao (the way, path, or flow of nature) is the source of all existence and manifestation of all phenomena, its intrinsic formless essence is that it acts or moves in a silent, invisible, ineffable, often-unnoticed manner that may even seem motionless and effortless. Accordingly, Taoists aspire to live their lives in alignment with such a harmonious state of free flowing and unforced activity. In a political context, it also refers to an ideal form or principle of spontaneous and non-aggressive governance.

Wu wei appears as an idea as early as the Spring and Autumn period, with early literary examples in the Classic of Poetry. It became an important concept in the Confucian Analects, linking a Confucian ethic of practical morality to a state of being which harmonizes intention and action. It would go on to become a central concept in Legalist statecraft and Daoism, in Daoism as a concept emphasizing alignment with the natural Dao in actions and intentions, avoiding force or haste against the natural order.

Huang–Lao (simplified Chinese: 黄老; traditional Chinese: 黃老; pinyin: Huáng-Lǎo; Wade–Giles: Huang-lao; lit. 'Huangdi–Laozi') was the most influential Chinese school of thought in the early Han dynasty, having its origins in a broader political-philosophical drive looking for solutions to strengthen the feudal order as depicted in Zhou politics. Not systematically explained by historiographer Sima Qian, it is generally interpreted as a school of Syncretism, developing into a major religion, the beginnings of religious Taoism.

Emphasizing the search for immortality, Feng Youlan and Herrlee Creel considered its religious Taoism to be different from if not contradictory to the more philosophical strain of Taoism found in the Zhuangzi. Probably originating together around 300 BCE, the more politically dominant Huang–Lao denoted both for much of the Han. Highly favoured by superstitious rulers, it dominated the intellectual life of the Qin and early Han together with "Chinese Legalism", and the term "Taoism" (Chinese: 道家; pinyin: dàojiā) was probably coined with elements of Huang–Lao literature in mind.

Fa is a concept in Chinese philosophy that concerns aspects of ethics, logic, and law. Although it can be accurately translated as 'law' in some contexts, especially modern Chinese, it refers to a 'model' or 'standard' for the performance of behavior in most ancient texts, namely the Mozi, with a prominent example including the performance of carpentry. Although theoretically earlier, Fa comes to prominence in the Mohist school of thought. An administrative use of fa standards is prominently elaborated in Legalism, but the school of names also used fa (models) for litigation. Given its broadness, the term fa even included medical models (theories).

Fa was still considered important by Warring States period Confucians. Xunzi, whose work would ultimately be foundational to Confucian philosophy during the Han dynasty, took up fa, suggesting that standards could only be properly assessed by the Confucian sage (聖; shèng), and that the most important fa were the very rituals that Mozi had ridiculed for their ostentatious waste and lack of benefit for the people at large.

Shen Dao (c. 350 – c. 275 BC) was a mid Warring states period Chinese philosopher and writer. Noteworthy as a predecessor influencing both Han Fei and Daoism, his remaining fragments are the most substantial of any Jixia Academy scholar, and may have been well known. Later classified as Legalist with Han Fei, Sima Qian discusses him with Jixia academy scholars, taking him as rooted in Huang-Lao (Daoism).

Early remembered modernly for his influence on the Han Feizi with regards the concept of shi (勢; 'power', 'potential', circumstantial advantage or authority), most of his work would appear to have concerned the concept of fa (administrative methods and standards, including laws) commonly shared by others that the Han Confucian archivists classified as Legalist, and does share some early administrative ideas with them.

The Han Feizi (simplified Chinese: 韩非子; traditional Chinese: 韓非子; pinyin: Hánfēizi; lit. 'Book of Master Han Fei') is an ancient Chinese text attributed to the Legalist political philosopher Han Fei. It comprises a selection of essays in the Legalist tradition, elucidating theories of state power, and synthesizing the methodologies of his predecessors. Its 55 chapters, most of which date to the Warring States period mid-3rd century BCE, are the only such text to survive fully intact. The Han Feizi is believed to contain the first commentaries on the Dao De Jing. Traditionally associated with the Qin dynasty, succeeding emperors and reformers were still influenced by Shen Buhai and the Han Feizi, with Shang Yang's current again coming to prominence in the time of Emperor Wu.

Often considered the "culminating" or "greatest" Legalist texts, Han Fei was dubbed by A. C. Graham amongst as the "great synthesizer" of 'Legalism'". Sun Tzu's The Art of War incorporates both a Daoist philosophy of inaction and impartiality, and a 'Legalist' system of punishment and rewards, recalling Han Fei's use of the concepts of power and technique.

Zhao (traditional Chinese: 趙; simplified Chinese: 赵) was one of the seven major states during the Warring States period of ancient China. It emerged from the tripartite division of Jin, along with Han and Wei, in the 5th century BC. Zhao gained considerable strength from the military reforms initiated during the reign of King Wuling, but suffered a crushing defeat at the hands of Qin at the Battle of Changping. Its territory included areas in the modern provinces of Inner Mongolia, Hebei, Shanxi and Shaanxi. It bordered the states of Qin, Wei, and Yan, as well as various nomadic peoples including the Hu and Xiongnu. Its capital was Handan, in modern Hebei province.

Zhao was home to the administrative philosopher Shen Dao, Confucian Xun Kuang, and Gongsun Long, who is affiliated to the school of names.

Wang Anshi ([wǎŋ ánʂɨ̌]; Chinese: 王安石; December 8, 1021 – May 21, 1086), courtesy name Jiefu (Chinese: 介甫), was a Chinese economist, philosopher, poet, and politician during the Song dynasty. He served as chancellor and attempted major and controversial socioeconomic reforms known as the New Policies. These reforms constituted the core concepts of the Song-dynasty Reformists, in contrast to their rivals, the Conservatives, led by the Chancellor Sima Guang.

Wang Anshi's ideas are usually analyzed in terms of the influence the Rites of Zhou or Legalism had on him. His economic reforms included increased currency circulation, breaking up of private monopolies, and early forms of government regulation and social welfare. His military reforms expanded the use of local militias, and his government reforms expanded the education system and attempted to suppress nepotism in government. Although successful for a while, he eventually fell out of favor with the emperor.

The Book of Lord Shang (traditional Chinese: 商君書; simplified Chinese: 商君书; pinyin: Shāng jūn shū) is an ancient Chinese text from the 3rd century BC, regarded as a foundational work of "Chinese Legalism". The earliest surviving of such texts (the second being the Han Feizi), it is named for and to some extent attributed to major Qin reformer Shang Yang, who served as minister to Duke Xiao of Qin (r. 361 – 338 BC) from 359 BC until his death in 338 BC and is generally considered to be the father of that state's "legalism".

The Book of Lord Shang includes a large number of ordinances, essays, and courtly petitions attributed to Shang Yang, as well as discourses delivered at the Qin court. The book focuses mainly on maintaining societal order through a system of impartial laws that strictly mete out rewards and punishments for citizens' actions. The first chapters advise promoting agriculture and suppressing other low-priority secondary activities, as well as encouraging martial virtues for use in creating and maintaining a state army for wars of conquest.