Wang Fu 王符 (fl. AD 150) is an exponent of a vast group of scholars that were very disappointed of the internal politics at the Later Han 後漢 court. Meddlings of consort clans and of eunuch groups in daily politics hindered the access of an able officialdom to government. With the internal quarrels at the imperial court, provincial commanders, both civil and military, tried go exert independent power of their territory. Wang Fu and his contemporarians bitterly argued against the partisan rivalries at the court and in the province. Although Wang Fu never occupied a governmental office, he had sufficient access to governmental matters by friends in the high officialdom. In his book, he praises the ideal government and proposes good education and employment of worthies and able scholars in high governmental posts. His thoughts can not be separated from the Correlative Thinking of his time that saw mankind as a part of the whole universe that has to seek for harmony as base for its intern stability.	Chapters of the Xinxu 1.讚學 Zanxue 2.務本 Wuben 3.遏利 4.論榮 Lunrong 5.賢難 Xiannan 6.明闇 7.考績 Kaoji 8.思賢 Sixian 9.本政 Benzheng 10.潛歎 Qiantan 11.忠貴 Zhonggui 12.浮侈 Fuyi 13.慎微 Shenwei 14.實貢 Shigong 15.班祿 Banlu 16.述赦 Shushe 17.三式 Sanshi 18.愛日 Airi 19.斷訟 Duansong 20.衰制 Aizhi 21.勸將 Quanjiang 22.救邊 Jiubian 23.邊議 Bianyi 24.實邊 Shibian 25.卜列 Bulie 26.正列 Zhenglie 27.相列 Xianglie 28.夢列 Menglie 29.釋難 Shinan 30.交際 Jiaoji 31.明忠 Mingzhong 32.本訓 Benxun 33.德化 Dehua 34.五德志 Wudezhi 35.志氏姓 Zhishixing 36.敘錄 Xulu
	Exemplarious translation: ８．思賢 上醫醫國，其次醫疾。夫人治國，固治身之象。疾者身之病， 亂者國之病也。身之病待醫而愈，國之亂待賢而治。治身有黃帝之術，治世有孔子之經。 然病不愈而亂不治者，非針石之法誤而五經之言誣也，乃用之者非其人。 苟非其人，則規不圓而矩不方，繩不直而準不平，鉆燧不得火，鼓石不下金， 驅馬不可以追速，進舟不可以涉水也。凡此八者，天之張道，有形見物， 苟非其人，猶尚無功，則又況乎懷道術以撫民氓，乘六龍以御天心者哉？ 夫治世不得真賢，譬猶治病不得真藥也。治病當得真人參，反得支蘿服。人君求賢， 下應以鄙，己不別真，受猥官之，國以侵亂。 Thinking of worthies The best doctor treats the state. The next best doctor treats sickness. A person who governs a state is indeed like somoeone who cures the body. Illness is sickness of the body; disorder is sickness of the state. With the body's illness, we rely on medicine to cure it; with the state's disorder, we rely on the worthy to render it orderly. For bringing order within the body, we have the arts of the Yellow Emperor('s medical classic); for bringing order to the world, we have the classics of Confucius. Hewever, when an illness cannot be cured or a state's disorder rectified, it is not that the method of acupuncture is wrong and the sayings of the five classics are perverted, but that the one who uses them in not the right man. If he is not the right man, then the compass will not draw circles, nor the square corners. The inked string will not lie straight, nor the balance be level. The fire-starting drill will not produce flame, nor will ore melt into metal. A goaded horse cannot be driven fast, nor a boat be propelled across a river. All eight of these instances are manifestations of the Way of Heaven: they take shape, appearing in objects. However, if one is not the right man, he cannot accomplish anything. How much truer is it that those who comfort the people need to embrace the Way, and those who harness the six dragons need to transmit the mind of Heaven? Trying to bring order to the world without obtaining real worthies is like trying to cure an illness without obtaining the right medicine. It is as if, in curing an illness, when one ought to use ginseng, a turnip is used instead;... If a ruler seeks the worthy and his subordinates respond with the mediocre, or if a ruler does not investigate discerningly but appoints the mediocre to official positions, he will be in danger. Translated by Margaret J. Pearson.