The ruler who possesses methods of government does not follow the good that happens by chance but practices according to necessary principles. Law, methods, and power must be employed for government: these constitute its 'necessary principles.'
If ministers forget their ruler and establish relationships with foreign powers in order to advance the interests of their confederates, there will be scant reason for subordinates to obey their superiors.
The severe household has no fierce slaves, but it is the affectionate mother.
The severe household has no fierce slaves, while it is the affectionate mother who has the prodigal son.
The intelligent ruler makes the law select men and makes no arbitrary appointment himself; he makes the law measure merits and makes no arbitrary judgment himself.
When an enlightened ruler controls his ministers, he makes it so that ministers cannot get credit for achievements gained by overstepping the bounds of their offices or make proposals and then fail to match them with actual achievements.
A wise man, when he writes a book, sets forth his arguments fully and clearly; an enlightened ruler, when he makes his laws, sees to it that every contingency is provided for in detail.
If a ruler of men wants to put an end to vice, he must examine the correspondence between form and name and look to see how what is said differs from what is done.
He who is vain and delights in his own ability is deceived by his inferiors. When he likes to bring forth arguments and kindliness, his inferiors take advantage of his abilities.
The object of rewards is to encourage; that of punishments, to prevent. If rewards are high, then what the ruler wants will be quickly effected; if punishments are heavy, what he does not want will be swiftly prevented.
A ruler of men faces two possible misfortunes: if he employs the worthy, the ministers will use worthiness as a pretext to rob their ruler of his power, but if he promotes men recklessly, his affairs will be neglected, and he will not prevail.
If you rely on political factions to promote men to office, the people will work to develop instrumental relationships and will not seek to be useful with regard to the law. Thus, a ruler who mistakes reputation for ability when assigning offices will see his state fall into disorder.
The Way is the beginning of the ten thousand things and the guiding thread of truth and falsity.
Within the frontiers of a state, there are no more than ten people who do good of themselves, whereas if one makes it so that the people can do no wrong, the entire state can be kept peaceful.
If a ruler can get rid of private crookedness and promote the public law, his people will become secure, and his state will become well ordered.
The duties of the ruler are like those of the helmsman of a great ship. From his lofty position, he makes slight movements with his hands, and the ship, of itself, follows his desires and moves. This is the way whereby the one may control the ten thousand and by quiescence may regulate activity.
A ruler makes use of the majority and neglects the minority, and so he does not devote himself to virtue but to law.
The Way of an enlightened ruler is to make it so that no minister may make a proposal and then fail to match it with actions and results.
The intelligent ruler does not value people who are of themselves good without rewards and punishments. Why is that? The laws of the state cannot be neglected, and it is not one man who is being ruled.
A filial son to his father can be a traitorous subject to his ruler.
