任何一部偉大的經典，其思想基礎必根本於作者對現實社會(橫切之一面)與歷史文化(縱切之一面)有一基本之想法態度(少了前者則思想無以真正落實，缺乏後者則思想必然淺薄)，甚至是出於對人、人性的觀法而貫串建立(人性論，此為橫切面與縱切面之交會點，意即：人、人性既是在人類歷史文化中永存、同時又具體活在現實世界當中的)。故韓非之言雖主在論政，但不應單純只就其政治思想之平面而觀。今就韓非思想本身而觀，根本而言，實乃主於對文化傳統繼承之主觀性(此從歷史文化觀)、及由此個體主觀性所導致的人間毀譽標準之不定及價值世界之顛倒錯亂(此從社會觀，亦為人類政治之亂源)，以及對人心各自計利而相互窺奪之事實(此從人性觀)所導致問題之深省。
此外，作為先秦思想的殿軍，韓非在中國思想發展的歷史脈絡上實起到承先啟後的作用：既吸納、終結了先秦諸子，同時更開啟中國專制政體兩千多年的歷史(人類整體存在模式的轉換：封建貴族政治→帝王專制政體)。所承與所啟固然存在思想上的曲解與扭曲，但其對後世的巨大影響終歸是事實。韓非對先秦各家思想的取捨、破立，其間之比較、其優劣得失、以及思想脈絡的推演，因而是深入閱讀理解韓非子的重要關鍵。
最後，經典閱讀的目的，首在客觀理解文本之意(不應主觀隨意地閱讀，或凡事只知以自己時代價值任意比附或評斷古代經典思想)，並從中深入省思道理所應有的真實意義(此非必局限於文本所述之道，亦可透過經典的對照比較而顯)，進而重新反省自我生命之志與價值觀，予以調整修正，並行回應當前時代現實，重新反省人類現實正道價值應行之方向。
The ideological basis of any great classic must be fundamentally based on the author's basic idea of real society (the aspect of the tangent) and historical culture (the aspect of the tangent) (without the former, the thoughts cannot be truly implemented, and without the latter, the thoughts must be weak), and even the conception of people and human nature is established through the view of people and human nature (human nature theory is the intersection of the tangent and the tangent, which means: people and human nature both exist forever in human historical culture and live in the real world at the same time). Therefore, although the Lord is in politics, it should not only be viewed in terms of the plane of its political thought. Today, Korea is not thought itself, fundamentally speaking, it is the thoughtfulness of the problems caused by the inheritance of cultural traditions (this is from historical and cultural views), the uncertainty of the human destruction standards and the misunderstanding of the value of the world (this is from social views, also the source of human politics), and the fact that each person benefits and mutual affair with each other (this is from human nature views).
In addition, as the palace army of pre-Qin thought, South Korea actually inherited the historical structure of the development of Chinese thought: it absorbed and finally ended the pre-Qin dynasties, and at the same time opened up the history of China's specialized political system for more than two thousand years (the transformation of the overall human existence model: feudal noble politics → imperial specialized political system). Although there are ideological distortions and distortions that are inherited and initiated, their huge impact on future generations is ultimately a fact. Korea is not the desirability and establishment of the ideas of various pre-Qin schools, the comparison, the gains and losses of their advantages and disadvantages, and the deduction of ideological ties, so it is an important key to deeply understand Korean Feizi.
Finally, the purpose of classical reading is to understand the meaning of the text objectively (not read casually by the subject, or to only know how to compare or review ancient classical ideas with one's own value in the past), and to deeply reflect on the true meanings of the truth (this is not necessarily limited to the ways described in the text, and can also be seen through the comparison and comparison of classical), and then reflect on the ambition and value of one's life, adjust and correct it, and respond to the reality of the current era, and reflect on the direction of human realization and value response.
一、主要教科書
清‧王先慎，《韓非子集解》
二、其他參考資料
1.熊十力，《韓非子評論》
2.陳奇猷，《韓非子集釋》
3.張覺，《韓非子》上下冊
4.教師自編講義及ppt資料
1. Main textbooks
Wang Xianshen of the Qing Dynasty, "An Explanation of the Korean Non-Sub-Section"
2. Other reference materials
1. Xiong Shili, "An Review of Korean Feizi"
2. Chen Qiyou, "Korean Feizi Collection"
3. Zhang Fei, "Korean Feizi" is registered
4. Teachers’ self-editors and ppt data
| 評分項目 Grading Method | 配分比例 Grading percentage | 說明 Description |
|---|---|---|
| 期中評量期中評量 Midterm evaluation |
30 | 筆試 |
| 期末評量期末評量 Final evaluation |
40 | 筆試 |
| 平時成績平時成績 Regular achievements |
30 | 含點名及口頭報告 |
