ExclusiveLi Si's Rise and Tragic Fall: Understanding Legalism

During the Spring and Autumn and Warring States periods, there was constant warfare among the states. Both rulers and commoners were desperately searching for ways to govern and bring stability to their lands. This led to a flourishing of various schools of thought, each offering their own solutions. The Taoists believed that the decline of society was due to the loss of the Great Way, Tao, and that true peace could only be achieved by returning to this natural order. Confucians advocated for governance through moral virtue, believing that ethical leadership was the solution to the social chaos that had followed the collapse of traditional rites and music. Legalists, however, took a different view. They believed that human nature was inherently self-serving, and that relying on moral virtue to guide people was a naive fantasy. Instead, they argued that only strict laws and harsh punishments could create a stable society and ensure that people lived peacefully. Although both Confucianism and Legalism originated from Taoism, they interpreted its teachings differently. Confucianism focused on the Taoist principles applicable to social life, while Legalism twisted these ideas, replacing natural law with man-made regulations. In the chaotic context of that time, rulers were more interested in quick and effective methods to consolidate power and dominate their rivals. Legalism, with its focus on strict control and ruthless efficiency, became popular among kings and rulers, including Qin Shi Huang, the first emperor of China. However, Qin Shi Huang was not a strict legalist. He took the best ideas from all schools of thought to achieve his goal of unifying China, laying the groundwork for Confucianism to thrive in later dynasties. Yet, the fate of many legalist figures was grim. Legalism's deviation from Taoist principles led to the downfall of its main proponents. For example, after Xiang Yang's reforms, Qin quickly became powerful. However, Xiang Yang made many enemies, and after the death of Duke Xiao of Qin, he was wanted. When he tried to stay at an inn near the border, the innkeeper told him, by Xiang Yang's law, anyone without proper documentation staying at an inn will be punished. Caught by his own law, Xiang Yang was arrested, brought back to Qin, and executed by being torn apart by five horses. Li Si, another prominent legalist, helped Qin Shi Huang unify China and suggested policies such as abolishing feudal states in favor of centralized administrative regions, standardizing writing and measurements, and creating the small seal script. He made significant contributions, but eventually met a tragic end. He was executed by being cut in half at the waist, but only after enduring five brutal punishments, tattooing his face, cutting off his nose, chopping off his feet, castration, and finally the death sentence. His entire family was also executed. Hello everyone, I'm Sarah. Today, let's discuss Li Si, a key figure in legalism. When Li Si was young, he worked as a minor clerk in charge of documents. Sima Qian records an interesting anecdote about him in the records of the Grand Historian. One day, Li Si noticed the stark difference between two groups of rats. The rats in the constantly on edge, scurrying away whenever people or dogs approached. In contrast, the rats in the granary lived comfortably, feasting on stored grain. They were plump and carefree, playing among the rice piles without a hint of fear of humans or dogs. This observation led Li Si to a distorted realization. Whether a person is successful or not is just like these rats, it all depends on the environment they are in. He believed that most people have similar levels of intelligence and abilities. What differentiates them is their capacity to seize opportunities and choose the right environment. Unwilling to remain a low-ranking official, Li Si resigned from his post and went to study in the state of Qi under the famous scholar Xuanzi, determined to achieve great success. Xuanzi was the last great master of the Jixia Academy. He was a strong advocate of Confucianism and considered himself a follower of Confucius. However, his ideas on benevolence and righteousness diverged significantly from traditional Confucianism. He emphasized the distinction between heaven and humanity, arguing that nature operates according to its own laws, unaffected by the virtues of sage kings like Yao and Shun or the cruelty of tyrants like Jia. Xuanzi also introduced a philosophy that opposed the Confucian theory of human nature's inherent goodness. He believed that people are born with a tendency towards selfish desires and immorality. Therefore, strict social rituals and music are necessary to reshape human nature and instill morality. In terms of governance, Xuanzi supported Confucian rule by moral virtue, but he also recognized the value of legalist principles. He advocated for proper rituals and hierarchy, but also believed in employing legalist methods when necessary. Ironically, despite being a Confucian master, two of his most famous disciples became leading figures in legalism, Han Fei and Li Si. Because of this, Xuanzi was later criticized by Confucian scholars, labeled as a heretic, and excluded from being honored in the Confucian temple alongside other revered figures. After Li Si studied under Xuanzi and learned the so-called art of ruling, Xuanzi suggested that Li Si put his knowledge to use in the state of Chu. However, Li Si saw the other states as too weak and believed only Qin had the potential for greatness. Xuanzi cautioned him, reminding him of Xiang Yang's fate. Although Xiang Yang strengthened Qin with his reforms, he eventually perished by the same harsh laws he had instituted. Li Si, driven by ambition, dismissed the warning. He admired Xiang Yang for achieving the rank of chancellor, even if it led to his brutal execution, seeing his fame and success as worth the cost. This revealed Li Si's obsession with personal glory. After arriving in Qin, Li Si initially served under Prime Minister Liu Buwei, and later, King Ying Zheng, the future Qin Shihuang, appointed him as a guest minister. Li Si played a key role in advising the king on strategies to conquer the six rival states, eventually rising to the rank of chancellor. One of Li Si's famous sayings is, Mount Tai does not reject any soil, thus it becomes great, rivers and seas do not turn away small streams, thus they grow deep. This quote comes from one of his most renowned works, The Memorial Against the Expulsion of Guests. According to the records of the grand historian, Qin Shihuang once issued an order to expel all foreign guest ministers. And since Li Si was originally from Chu, he was also on the expulsion list. In response, Li Si submitted the memorial, arguing that the expulsion was a grave mistake. With clear logic and numerous examples, Li Si emphasized the importance of unification and advocated for seeing all under heaven as one family. He urged the establishment of unified laws and systems, which would end the fragmentation among the various states. Qin Shihuang's decision to expel the foreign ministers was driven by two events. First, Prime Minister Liu Buwei was implicated in a rebellion involving the Yunnan Lao AI, and since Liu Buwei was from the state of Wei, this cast suspicion on foreign officials. Before the matter could settle, it was discovered that Zheng Guo, who was overseeing a massive irrigation project in Qin, was actually a spy from Han. Han had sent him to convince the Qin king to dig an enormous canal to irrigate over 40,000 hectares of farmland. While this improved agricultural output, its real aim was to drain Qin's resources and divert its attention from its eastern conquests. When this plot was uncovered, Qin Shihuang was furious. The involvement of non-Qin officials like Liu Buwei and Zheng Guo led Qin's court to lose trust in foreign ministers, prompting the king to issue the expulsion order. After reading Li Si's memorial, Qin Shihuang immediately retracted the order, reinstated Li Si, and Qin Shihuang accepted Zheng Guo's explanation that, although the canal initially served Han's purpose by delaying Qin's expansion, it ultimately contributed to Qin's long-term prosperity. The king allowed Zheng Guo to continue the canal project, which was later named the Zheng Guo Canal. Han Fizi, a leading figure of legalist thought, synthesized the concepts of f-law, methods, and power. He believed that rulers like Xia Jia could control the world, not because of personal virtue, but because of their immense power. Just as a heavy object can float with the help of a boat while a light one sinks without it, so too can a lesser person dominate a wise one through the use of power. Han Fizi argued that human laws should be the sole guiding principle of governance, enforced through manipulation and coercion to subdue the world, ultimately replacing the natural order and achieving a state of effortless rule. Unfortunately, as a member of the Han royal family, Han Fizi's prescriptions for his weak homeland were doomed to fail. Domestically, he advocated for the strict application of legalist governance to strengthen the state through harsh laws and centralized control. In foreign affairs, he proposed adopting a policy of appeasement toward the powerful Qin state to avoid conflict and war. This strategy, however, only sealed Korea's fate as a victim of the ruthless Law of the Jungle. According to records of the grand historian, Han Fizi had a stutter that made verbal communication challenging for him, but he was exceptionally skilled in writing. Many of his works reached Qin, where King Ying Zheng was deeply impressed and wanted to meet him. The king sent a letter to the king of Han, demanding Han Fizi's presence in Qin, threatening to wage war if his request was refused. Thus, Han Fizi was dispatched to Qin as an envoy. Qin Shi Huang immediately offered him a high-ranking position, but Han Fizi declined, arguing that it was inappropriate for a newcomer to accept such a role. The king then asked Han Fizi to document his ideas, for Qin's benefit. Li Si, a fellow disciple of Han Fizi under Xu Anzi, recognized Han Fizi's exceptional talent and feared that his brilliance, coupled with the king's favor, might enable him to surpass Li Si in rank. Collaborating with Yao Jia, Li Si slandered Han Fizi before the king. They claimed that as a member of the Han royal family, Han Fizi had no true loyalty to Qin and would eventually serve Han's interests. They warned that if Han Fizi could not be fully trusted, he would inevitably become a threat to Qin. In a fit of anger, Qin Shi Huang ordered Han Fizi's execution. When the king later regretted his decision and sought to pardon him, it was too late, Li Si had already sent the poison to ensure Han Fizi's death. Ironically, Han Fizi's death was a result of the very legalist principles he championed. In politics, personal relationships carry immense risk, and any political threat must be ruthlessly eliminated without hesitation. Li Si's betrayal of his fellow student perfectly aligned with his opportunistic pursuit of power and wealth. By removing Han Fizi, he eliminated any potential competition, ensuring his own rise without opposition. After Emperor Qin Shi Huang passed away during an inspection tour, few people were aware of his death, which provided Zhao Gao and Hu Hai the opportunity to conspire against the throne. At that time, Li Si was still hesitant. However, Zhao Gao exploited Li Si's human weakness of being driven by ambition and greed, enticing him with the promise of power. Despite knowing that his decision could determine the fate of the Qin dynasty, Li Si ultimately chose personal gain over righteousness. After Hu Hai ascended the throne, he ordered the execution of Crown Prince Fu Su and General Meng Tian, along with the killing of dozens of Qin princes and princesses, and sentenced hundreds of thousands of convicts to harsh punishments. He indulged in lavish and excessive living while constructing the Grand Erping Palace. Since the Xiaojiu coup, Zhao Gao had viewed Li Si as an obstacle and sought to eliminate him. In the second year of Hu Hai's reign, as peasant uprisings erupted and urgent reports of war flooded into Xianyang, Zhao Gao suppressed them all. When Qin Shing sent General Zhou Shi to attack Xianyang with an army of 300,000, Hu Hai finally learned the truth and reprimanded Zhao Gao. Zhao Gao, however, falsely accused Li Si's son, Li Tong, of colluding with the rebel forces. Enraged, Hu Hai ordered Li Si's arrest, sentencing him to be executed by dismemberment and the extermination of his entire family. As Li Si languished in prison, facing the prospect of being executed in the bustling streets of Xianyang along with his second son, he realized that after the fall from glory, returning to his hometown of Chu to tend to his fields and live as an ordinary citizen was the true meaning of finding peace within oneself. He lamented, Xuanzi once said that my obsession with wealth and status would ultimately lead to my downfall. Now, it has come to pass. Xuanzi, truly a sage, I am not worthy of him. That's it for today. Please like, comment, and share. See you next time.