韩非子是我国战国末期著名的思想家、哲学家和政治理论家，是先秦时期法家思想的集大成者。韩非子所生活的时期，正是中央集权政治形态形成过程的末期，新旧两种经济、政治形态进行了激烈的竞争，而韩非子的思想体系就是对这种激烈竞争的良好的注脚，也对新的中央集权的政治、经济形态的形成起到了明显的促进作用。作为一种组织与领导的学说，其对组织、控制和激励官员的方法必然来源于作为其理论基础的人性假设，而韩非子的思想也正是建立在其对人性好利恶害的假设的基础之上的。与此同时，韩非子还吸收了较早时期法家的著名代表人物如商鞅的“法”治、申不害的“术”治和慎到的“势”治思想，并吸收儒、道等各家思想，创立了其法术势三位一体、互为补充的政治思想体系。正是基于人性趋利恶害的性恶论思想，以及法术势相结合的政治思想体系，韩非子构建了其“明主治吏不治民”的官员选用思想。具体而言，韩非子的官员选用思想可分为组织、控制和激励等方面，包含了“因能授官”、“循名责实”、“刑赏二柄”三大原则。在设定这几项原则时，除了遵循其人性趋利恶害的性恶论思想及法术势相结合的思想之外，韩非子还遵循了其“无为而治”的道家思想——他特别追求设定更为客观化的、非人格化的制度体系。在韩非子看来，客观化的、非人格化的标准才能够最大限度地规避人性趋利恶害而带来的种种弊端，又能够避免仅以君主之认知能力来识人、任人可能带来的风险。韩非子的这一套选拔任用官员的思想，具有很强的实用性、客观性和科学性，符合当时历史条件下统治者对于更为有效的统治手段的需求，对于现代意义上的组织与领导策略也具有非常强的指导意义。

Han Feizi is a famous thinker, philosopher and political theorist，also the master of Pre-Qin Legalist School. It is the end of centralization political system’s forming process in Han Feizi’s time. There is fierce competition between the new and the old economic and political system. Han Feizi’s ideological system is a good footnote of this kind of competition, and played a significant role in promoting the formation of centralized economic and political system.As a theory of organization and leadership, its theoretical foundation of selecting and governing officials is inevitably comes from the assumption of human nature. Han Feizi’s theory is also established on the basis of the assumption of human nature that human beings are evil in nature. Meanwhile, Han Feizi absorbs the thought of former legalists, such as Shang Yang’s “Law”, Shen Buhai’s “Statecraft”, Shen Dao’s “Power”. He also absorbs the thought of Confucian, Taoist, and works out his political ideological system. His thought of selecting and governing officials is based on his assumption of human nature and political ideological system.Concretely speaking, Han Feizi’s theory of selecting and governing officials can be divided into organization, controlling and incentives; it contains there key principles, such as “grant official according to ability”, “the reality correspond to the name” and “reward and punishment”. When setting these principles, Han Feizi follows his assumption of human nature and that “Law”, “Statecraft”, “Power” should be combined, he also follows the principle of governing by noninterference of Taoist. That means Han Feizi’s pursuit of setting a more objective and impersonal institutional system. In Han Feizi’s opinion, an objective and impersonal institution system can avoid the drawbacks of human nature, it can also avoid the risks caused by the monarch’s inadequate cognitive ability to select and control officials. The theory of selecting and governing officials of Han Feizi has strong practicability, objectivity and scientificity; it meets the needs of more effective ruling means of the rulers at that time, and its significant on modern organizational and leadership strategies is also worth noting.