Shen Dao 慎到, a native of the state of Zhao 趙, was a teacher at the Jixia Academy 稷下 in the capital of the state of Qi Qi 齊 during the Warring States period 戰國時代: wisdom and moral are not enough for a ruler to govern his evil ministers, but only power and ability (shi 勢) enable him to take control of his officials. These are the real instrument for the not-moving ruler to make his state wealthy and powerful. He was later criticized because he did not consider the thoughtful use of able and loyal followers but instead only relied on penal regulations. Only small parts of his 42-chapter-book Shenzi 慎子 "Master Shen" are preserved.	Chapters of the Shenzi 1) The extant chapters are: 威德 Weide The virtue of autority 因循 Yinxun The circuit of following [abilities] 民雜 Minza People are [dwelling] in different places 德立 Deli Considerations bestowing [offices] 君人 Junren The ruling man 2) Fragments from the Qunshu zhiyao 群書治要 "Essentials on Government from all Kinds of Books" are 知忠 Zhizhong Explaining loyalty 君臣 Junchen Lord and minister
	Exemplarious translation: 民雜 民雜處而各有所能，〔所能〕者不同，此民之情也。大君者，太上也，兼畜下者也。下之所能不同，而皆上之用也。是以大君因民之能為資，盡包而畜之，無能（取去）〔去取〕焉。是故不設一方，以求於人，故所求者無不足也。大君不擇其下，故足；不擇其下，（則為下易）〔則易為下〕矣。易為下則莫不容，〔莫不〕容故多下，多下之謂太上。 君臣之道，臣（有事）〔事事〕而君無事（也）。君逸樂而臣任勞，臣盡智力以善其事，而君無與焉，仰成而已。〔故〕事無不治，治之正道然也。人君自任而（獨）〔務〕為善以先下，則是代下負任蒙勞也，臣反逸矣。故曰：「君人者好為善以先下，則下不敢與君爭〔為〕善以先君矣。」皆（稱）〔私其〕所知以自覆掩；有過則臣反責君，逆亂之道也。 君之智未必最賢於眾也，以未最賢而欲〔以〕善盡被下，則（下）不贍矣。若〔使〕君之智最賢，以一君而盡贍下則勞，勞則有倦，倦則衰，衰則復反於（人）不贍之道也。是以人君自任而躬事，則臣不事事，是君臣易位也。謂之倒逆，倒逆則亂矣。人君苟任臣而勿自躬，則臣皆事事矣。是君臣之順，治亂之分，不可不察也。 Fragments: 故治國無其法則亂．守法而不變則衰．有法而行私．謂之不法．以力役法者百姓也．以死守法者有司也．以道變法者君長也． 君明臣直．國之福也．父慈子孝．夫信妻貞．家之福也．故比干忠而不能存殷．申生孝而不能安晉．是皆有忠臣孝子而國家滅亂者．何也．無明君賢父以聽之．故孝子不生慈父之家．忠臣不生聖君之國． Therefore, governing a state without codified regulations will end in chaos; observing regulations without adapting them will weaken [the state]; if [a ruler] acts on his own behalf in spite of existing regulations - then these regulations are worthless. The one who works the regulations with his manpower, is the people. The one who protects the regulations with his own life, is the state official. The one who alters the regulations according to the Dao, is the ruler. An enlightened ruler and upright ministers are the good fortune of a state. A benevolent father and a filial son, a trustworthy husband and a honest wife are the good fortune of a family. In old times, Bi Gan, although being a loyal person, was not able to save the Shang (Yin) Dynasty. And although Master Shen was filial, he could not bring peace to the state of Jin. Why were such loyal subjects and filial sons not able to save their country and family from destruction? Because there was no enlightened ruler or wise father that respected their words. A son, how filious he could be, is not able to create a benevolent father, and a minister, how loyal he ever could be, will not be able to make his ruler a sage. 法者．所以齊天下之動．至公大定之制也．故智者不得越法而肆謀．辯者不得越法而肆議．士不得背法而有名．臣不得背法而有功．我喜可抑．我忿可窒．我法不可離也．骨肉可刑．親戚可滅．至法不可闕也． Codified regulations are a measure to equalize all activities under Heaven, they are the rules that are issued by the highest public institution in a great act. Therefore, the wisest man can not bypass the law and make plans for himself, the wickest man can not overleap the law and make decisions for himself; no noble man can make himself a name by offending the law, and no minister can earn merits by offending the regulations. Joy may be repressed by me, my anger may be obstructed, but I may never disobey the law. Bones and flesh can be maltreated by punishment, parents and relatives can be murdered by punishment, but as to the law - it can not be disrespected. Translated by Ulrich Theobald.