 Shen Dao dismisses the possibility that the ministers will be driven by moral commitment; on the contrary, such exceptional individuals should not be employed at all. This sentiment recurs in Han Feizi, a text that expresses with utmost clarity its belief that every member of the elite—like any member of society—pursues his own interests (cf. Goldin 2005: 58–65; 2013). Morally upright officials do exist, but these are exceptional individuals: “one cannot find even a dozen upright and trustworthy men of service (shi 士), while the officials within the boundaries are counted in hundreds. If one cannot employ but upright and trustworthy men of service, then there will be not enough people to fill in the offices” (Han Feizi 49: 451). This awareness is the source of the thinker’s great concern with regard to the ongoing and irresolvable power struggle between the ruler and the members of his entourage (see below), and is also a source of Han Fei’s (and other Legalists’) insistence on the priority of impersonal norms and regulations in dealing with the ruler-minister relations. Proper administrative system should not be based on trust and respect for ministers; rather they should be tightly controlled. A political system that presupposes human selfishness is the only viable political system. 