《法言》 / Fayan
《法言》 / Fayan enters the wiki through 《资治通鉴·周纪》56丨 瞧瞧两千多年前啥是大丈夫 as the 扬雄 text used to judge 张仪 and 苏秦 after the episode has introduced 孟子 / Mencius’s 大丈夫标准.
The cited passage asks whether the arts of Zhang Yi and Su Qin, associated with 鬼谷子, should be approved because they may have made the realm more settled for a time. Yang Xiong’s answer is negative: the episode presents him as calling the method deceptive and incompatible with the moral learning expected of a gentleman.
The text also supplies the episode’s contrast between 子贡 / 端木赐 and the zonghengjia pair. Similar diplomatic movement can receive different moral judgments when its purpose differs: Zigong is framed as preventing disorder and saving his state, while Zhang Yi and Su Qin are framed as chasing wealth and rank. In this wiki, Fayan therefore anchors 动机导向的才干评价 beside the older 才德之分 branch.
《资治通鉴·秦纪》109-2｜春申君被皇帝大舅哥全族灭门 adds a second Fayan use through the 战国四公子. The episode presents 扬雄 as rejecting figures who become powerful when rulers lose control of government, even if earlier writers such as 贾谊 praised their talent attraction and anti-Qin stance. Fayan therefore now supports both motive-based evaluation of persuaders and ruler-control criticism of aristocratic patrons.
《资治通鉴·秦纪》111-2｜我与吕不韦的隔空对话 adds a third use of Fayan through 吕不韦’s death. After the episode narrates Ying Zheng’s letter, Lu Buwei’s suicide, and the punishment of mourners, Fayan is used as the closing moral register: political cleverness and high payoff are not enough if the actor’s path leaves ruler authority, household safety, and public order unstable.
《资治通鉴·秦纪》112-3｜韩非与姚贾论战，秦王当裁判 adds a fourth use through 韩非. The cited Fayan idea judges speech by its relation to righteousness rather than by audience preference or tactical effectiveness. The episode records that standard but narrows its application: Han Fei’s persuasion is evaluated alongside his 韩国 royal obligation to protect his state, not only as a generic case of saying what a ruler wants to hear.
Hanji 176 adds a fifth use through 叔孙通. Fayan’s critique is used to ask whether ritual expertise serves a public Confucian order or merely adapts to ruler taste and court custom. This makes the text relevant to 动机导向的才干评价 beyond persuaders and assassins.
Connections
- 扬雄 - author cited by the source.
- 张仪, 苏秦, and 鬼谷子 - zonghengjia figures judged by the cited passage.
- 子贡 / 端木赐 - Confucian contrast case.
- 纵横家外交, 动机导向的才干评价, and 才德之分 - concepts supported by the episode’s use of the text.
- 儒家理想治理 and 义利之辨 - adjacent moral-political frames.
- 战国四公子, 贾谊, 司马光, and 史评当代性 - Qinji 109-2 use of Fayan in the Four Lords judgment.
- 吕不韦, 嬴政 / 秦始皇, and Qinji 111-2 - Lu Buwei death branch and cleverness judgement.
- 韩非, 韩国, and Qinji 112-3 - Han Fei speech, righteousness, and state-duty reading.
- Hanji 176, 叔孙通, 刘邦, and 君臣礼制距离 - ritual talent judged by the political order it serves.