Han Fei in the context of "Zhuge Liang"

Fajia (Chinese: 法家; pinyin: fǎjiā), or the School of fa (incl. law, method), often translated Legalism, was a bibliographic school of primarily Warring States period classical Chinese philosophy, including more administrative works traditionally said to be rooted in Huang-Lao Daoism. Addressing practical governance challenges of the unstable feudal system, their ideas 'contributed greatly to the formation of the Chinese empire' and bureaucracy, advocating concepts including rule by law, sophisticated administrative technique, and ideas of state and sovereign power. They are often interpreted along realist lines. Though persisting, the Qin to Tang were more characterized by the 'centralizing tendencies' of their traditions.

The school incorporates the more legalistic ideas of Li Kui and Shang Yang, and more administrative Shen Buhai and Shen Dao, with Shen Buhai, Shen Dao, and Han Fei traditionally said by Sima Qian to be rooted in Huang-Lao (Daoism). Shen Dao may have been a significant early influence for Daoism and administration. These earlier currents were synthesized in the Han Feizi, including some of the earliest commentaries on the Daoist text Daodejing. The later Han dynasty considered Guan Zhong to be a forefather of the school, with the Guanzi added later. Later dynasties regarded Xun Kuang as a teacher of Han Fei and Qin Chancellor Li Si, as attested by Sima Qian, approvingly included during the 1970s along with figures like Zhang Binglin.

Li Kui (Chinese: 李悝; pinyin: Lǐ Kuī; Wade–Giles: Li K'uei; 455–395 BC) was a Chinese hydraulic engineer, philosopher, and politician. He served as minister and court advisor to Marquess Wen of Wei (r. 403–387 BC). In 407 BC, he wrote the Canon of Laws. Said to have been a main influence on Shang Yang, it served the basis for the codified laws of the Qin and Han dynasties.

His political agendas, as well as the Book of Law, had a deep influence on later thinkers such as and Shang Yang and Han Fei, who would later develop the philosophy of Legalism based on Li Kui's reforms.

Shen Buhai (Chinese: 申不害; c. 400 BC – c. 337 BC) was a Chinese statesman, reformer and diplomat. According to the Shiji, Shen Buhai served as Chancellor of the Han state under Marquis Zhao of Han, for around fifteen years to his natural death in office in 337 BC, ordering its government and doctrines emphasizing Shu 术 (administrative) technique, though the likely late term is Han Fei's. A contemporary of syncretist Shi Jiao and Shang Yang, Shen was born in the central State of Zheng, likely serving as a minor official there. After Han completed the conquest and division of Zheng and Wei in 376 BC, he rose up in the ranks of the Han officialdom, reforming its administration, military defenses, and to a lesser extent law only about a half century after its founding.

Influencing the Han Feizi, Shen Buhai seemed to play an influence on Han dynasty reformers, and likely even the establishment of the civil service examination. With the imperial examination extending in influence to the European civil service, Shen Buhai could perhaps be considered a founder in world bureaucracy, and even the first political scientist. However, it is not as evident that he was as well known as another of the Han Feizi's figures, Shen Dao, during their lifetimes. His administrative ideas were influential enough to become one of the Xun Kuang's critiqued "Twelve Masters" in the later Warring States period, and might have been renowned by the time the Han Feizi was written.

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.

Xunzi (荀子, Xúnzǐ, lit. 'Master Xun'; c. 310 – c. after 238 BCE), born Xun Kuang, was a Chinese philosopher of Confucianism during the late Warring States period. After his predecessors Confucius and Mencius, Xunzi is often ranked as the third great Confucian philosopher of antiquity. By his time, Confucianism had suffered considerable criticism from Taoist and Mohist thinkers, and Xunzi is traditionally regarded as a synthesizer of these traditions with earlier Confucian thought. The result was a thorough and cohesive revision of Confucianism, which was crucial to the philosophy's ability to flourish in the Han dynasty and throughout the later history of East Asia. His works were compiled in the eponymous Xunzi, and survive in excellent condition. Unlike other ancient compilations, his authorship of these texts is generally secure, though it is likely that Western Han dynasty historian Liu Xiang organized them into their present form centuries after Xunzi's death.

Born in the state of Zhao, Xunzi studied at the prestigious Jixia Academy, where he learned about every major philosophical tradition of his time. After his graduation, Xunzi traveled to Chu where he mastered poetry, and then returned to Qi as a highly regarded teacher at the academy. His students Han Fei and Li Si each had important political and academic careers, though some of their Legalist sentiments were at odds with his philosophy. Other students such as Fuqiu Bo [zh], Zhang Cang and Mao Heng [zh] authored important editions and commentaries on the Confucian classics. Later in his life, Xunzi served in the court of Lord Chunshen and died sometime after Lord Chunshen's death. The constant warfare of his time informed his work profoundly, as did his interactions with leaders and witnessing the downfall of various states.

Li Si ([lì sɹ̩́]; c. 280 – 208 BC) was a Chinese calligrapher, philosopher, and official of the Qin dynasty. He served as Qin state Chancellor from 246 to 208 BC, first under King Zheng — who later became Qin Shi Huang, the "First Emperor" of the Qin dynasty. He then served under Qin Er Shi, Qin Shi Huang's eighteenth son and second emperor. In the Shiji, Li Si is said to have admired and utilized the administrative ideas of Shen Buhai, repeatedly referring to the technique of Shen Buhai and Han Fei, but regarding law, followed Shang Yang.

John Knoblock, a translator of classical Chinese texts, considered Li Si to be "one of the two or three most important figures in Chinese history" for his efforts in standardizing the Qin state and its conquered territories. Li Si assisted the Emperor in unifying laws, governmental ordinances, and weights and measures, standardizing chariots, carts, and characters used in writing, facilitating the cultural unification of China. He "created a government based solely on merit, so that in the empire sons and younger brothers in the imperial clan were not ennobled, but meritorious ministers were", and "pacified the frontier regions by subduing the barbarians to the north and south". He had the metal weapons of the feudal states melted and cast into bells and statues. He also lowered taxes and eased draconian punishments for criminals that had originated from statesman Shang Yang.