이 글은 『한비자』의 「해로」와 「유로」를, 한비자의 발전적 역사관, 성악설, 법, 세, 술 등 법치사상의 관점에서 고찰한다. 「해로」와 「유로」에서 한비자는 노자와 마찬가지로 ‘도’가 만물의 존재와 본질의 근거라고 생각한다. 그리고 한비자는 노자의 ‘도’가 갖는 ‘유약’과 ‘주행’하는 성질에 기초하여 ‘도’의 가변성을 강조한다. 이는 시대에 따른 통치방식의 변화를 강조한 한비자 변법사상의 이론적 근거가 된다. 한비자는 재화의 원인이 인간의 ‘욕심냄’과 ‘만족을 모름’이라는 노자의 ‘인욕설’을 기초로, 인간이 다른 종에 비해 열등한 생존능력을 갖고 태어나기 때문에 필연적으로 생존을 위한 이기적 욕망을 갖게 된다고 생각한다. 그러나 그는 사회혼란을 방지하기 위해, 군주가 외재수단으로 그들의 욕망을 억제해야 한다고 주장한다. 이는 성악설에 기초를 둔 상벌 중심의 한비자 법치사상의 이론적 근거가 된다. 한비자는 노자가 말하는 ‘도’의 편재성에 기초하여 만사만물에 서로 다르고 상호불가침한 ‘리’(이치, 규율)가 있음을 주장한다. 그리고 그는 ‘리’의 준수 여부가 일의 성패를 결정하고, 위법행위도 ‘리’를 따르지 않는 것에서 기인한다고 생각한다. 이는 자연과 인류의 ‘리’에 기초하여 ‘법’을 제정해야 한다는 한비자 입법원칙의 이론적 근거가 된다. 한비자는 노자가 강조한 예와 충신의 상대성에 기초하여, 음과 양이 서로 소장하고 지위를 바꾸는 것처럼 상반된 두 사물은 동시에 세력이 왕성할 수 없다는 것을 강조한다. 그는 이를 기초로 군주의 지위와 권력을 신하에게 양도할 수도 없고 그들과 나누어 가질 수도 없다는 것을 주장한다. 한비자는 최고의 군주는 노자가 말한 ‘도’를 깨달은 사람이라고 생각한다. 그는 ‘도’를 깨달은 자가 허정무위하는 것처럼, 최고의 군주도 허정무위의 방법으로 국가를 다스려야 한다고 말한다. 「해로」와 「유로」가 한비자의 법치사상체계를 완전하게 구현하고 있다고 말할 수는 없다. 그러나 「해로」와 「유로」에서 한비자는 자신의 법치사상의 단면을 보여주고 있고, 동시에 자신의 법치사상에 이론적 근거를 제시하고 있다.
The purpose of this thesis is to analyze Hanfeizi’s Jielao and Yulao from the perspective of Legalism. the perspective include Hanfeizi’s view of developmental history, the theory that human nature is evil, and legal models such as law, power, and strategy. In Jielao and Yulao, Hanfeizi, like Laozi, claims that the essence and being of all things are working on the grounds of Tao, and he also emphasizes Tao’s variability based on Tao’s flexibility and keeping orbiting nature of Laozi. This is the theoretical foundation of Hanfeizi’s reforming thought that focuses on the change of political regime responding to the changing times. Based on the cause of social disaster lies in Human’s desire and insatiability in Laozi, Hanfeizi stresses that Human beings are inherently inferior to other organisms in viability, therefore acknowledges human's selfish desire for viability. But he states that the rulers need to suppress the desire in order to avoid social chaos by forced means. This is the theoretical foundation of Hanfeizi’s Legalism that emphasizes reward and punishment in its political system based on the theory that human nature is evil. Based on Tao’s ubiquity of Laozi, Hanfeizi says that all things have their own Li (principle or discipline), which is unique and non-conflicting. Abiding Li is the key factor to success, and breaking-law is the by-product of not following Li. This is the theoretical foundation of Hanfeizi’s principle of legislation in which governance make a law based on Li of nature and human. Hafeizi mentions that two opposite things are not able to attain great power at the same time based on the relativity of propriety and sincerity of Laozi. When Ying grows, Yang declines, and vice versa. Based on this theory, Hanfeizi asserts that a ruler is not able to transfer his power to his servants and share his power with his servants. To Hanfeizi, the best sovereign is the one who realizes Tao of Laozi. As the person who realizes Tao lives in the way of Xujing and Wuwei, a sovereign should rule the nation in the way of Xujing and Wuwei. In a result of this thesis's studying, it cannot be affirmed that Jielao and Yulao fully realize a system of Hanfeizi’s Legalism. Through Jielao and Yulao, however, Hanfeizi shows a cross section of his Legalism and presents the theoretical foundation of his Legalism.
The purpose of this thesis is to analyze Hanfeizi’s Jielao and Yulao from the perspective of Legalism. the perspective include Hanfeizi’s view of developmental history, the theory that human nature is evil, and legal models such as law, power, and strategy. In Jielao and Yulao, Hanfeizi, like Laozi, claims that the essence and being of all things are working on the grounds of Tao, and he also emphasizes Tao’s variability based on Tao’s flexibility and keeping orbiting nature of Laozi. This is the theoretical foundation of Hanfeizi’s reforming thought that focuses on the change of political regime responding to the changing times. Based on the cause of social disaster lies in Human’s desire and insatiability in Laozi, Hanfeizi stresses that Human beings are inherently inferior to other organisms in viability, therefore acknowledges human's selfish desire for viability. But he states that the rulers need to suppress the desire in order to avoid social chaos by forced means. This is the theoretical foundation of Hanfeizi’s Legalism that emphasizes reward and punishment in its political system based on the theory that human nature is evil. Based on Tao’s ubiquity of Laozi, Hanfeizi says that all things have their own Li (principle or discipline), which is unique and non-conflicting. Abiding Li is the key factor to success, and breaking-law is the by-product of not following Li. This is the theoretical foundation of Hanfeizi’s principle of legislation in which governance make a law based on Li of nature and human. Hafeizi mentions that two opposite things are not able to attain great power at the same time based on the relativity of propriety and sincerity of Laozi. When Ying grows, Yang declines, and vice versa. Based on this theory, Hanfeizi asserts that a ruler is not able to transfer his power to his servants and share his power with his servants. To Hanfeizi, the best sovereign is the one who realizes Tao of Laozi. As the person who realizes Tao lives in the way of Xujing and Wuwei, a sovereign should rule the nation in the way of Xujing and Wuwei. In a result of this thesis's studying, it cannot be affirmed that Jielao and Yulao fully realize a system of Hanfeizi’s Legalism. Through Jielao and Yulao, however, Hanfeizi shows a cross section of his Legalism and presents the theoretical foundation of his Legalism.
