Interference: between political science and political philosophy
In: Journal of international relations and development, Band 13, Heft 4, S. 452-472
ISSN: 1581-1980
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In: Journal of international relations and development, Band 13, Heft 4, S. 452-472
ISSN: 1581-1980
In: Review of social economy: the journal for the Association for Social Economics, Band 68, Heft 2, S. 187-204
ISSN: 1470-1162
In: Journal of international relations and development: JIRD, official journal of the Central and East European International Studies Association, Band 13, Heft 4, S. 452-472
ISSN: 1408-6980
In: Science & society: a journal of Marxist thought and analysis, Band 74, Heft 1, S. 141-143
ISSN: 0036-8237
In: International political science review: IPSR = Revue internationale de science politique : RISP, Band 31, Heft 5, S. 525-539
ISSN: 0192-5121
In: The European legacy: the official journal of the International Society for the Study of European Ideas (ISSEI), Band 14, Heft 5, S. 513-518
ISSN: 1470-1316
SSRN
Working paper
In: History of political thought, Band 30, Heft 3, S. 568-572
ISSN: 0143-781X
In: The Indian journal of politics, Band 43, Heft 4, S. 65-84
ISSN: 0303-9951
In: Postcolonial Philosophy of Religion, S. 303-327
Han Feizi is a Chinese thinker who lived in the 3rd century BCEand had the opportunity to inspire the Emperor Qin Shi Huangdiwho is acknowledged as the founder of the Empire of China.Taking the path of his realist Confucian teacher Xunzi (contrary toMengzi who was an idealist Confucian), he believed in the evilcharacter of the human being, as basically everyone only prioritizesits own needs. Therefore Han Feizi deems it most important thatthe ruler establishes order and peace in society. As such Han Feiziteaches a political theory that differs from the mainstream of theother classical Chinese thinkers in general who consider socialethics as most significant. To establish harmony in society, he findsstrict laws, shrewd statecraft and clear authority more decisive thanthe personal moral virtues of the ruler as taught by Confucius. Inorder to govern effectively and efficiently, the ruler should employthe "two handles" of governing by punishing law breakers andrewarding law abiders proportionally vis-à-vis all his subjects. Itwas indeed that kind of governance that was pursued by MaoZedong while dealing with the officials of the Communist Party ofChina, resembling that what the Government of China did to dealwith civil unrest in Tibet in the 1950s and 2008, and now in Urumqias well.
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In: Signs: journal of women in culture and society, Band 34, Heft 2, S. 247-251
ISSN: 1545-6943
In: Archiv für Geschichte der Philosophie, Band 91, Heft 3
ISSN: 1613-0650
In: Worldviews: global religions, culture and ecology, Band 13, Heft 1, S. 133-135
ISSN: 1568-5357
In: Simone de Beauvoir studies: a publication of the Simone de Beauvoir Society, Band 24, Heft 1, S. 57-65
ISSN: 2589-7616