王充未能充分理解韓非子"非儒"的復雜性,批評韓非子"非儒"不當,認為儒者體現了一種無可取代的人文價值,并非無用。其實韓非子并未徹底否定儒者的社會價值,也未徹底否定道德,只不過強調在現實政治領域,儒者的德化措施效果有限,治國應該權衡利弊,用眾而舍寡,務法而不務德。王充認定韓非子有"無德之患",正確指出韓非子思想中隱含著濫殺無辜的危險傾向,但同時也忽略了韓非子"法術之士"的人格以及法治理想國所蘊含的道德因素。王充非難韓非子"求奸"過分強調口問而耳聞,與"術意""法意"相違,其實是割裂了"法"與"術"的內在邏輯聯系,未能深入理解韓非子的"法治"與"術治"思想。王充思想駁雜,不主一家,具有"博通眾流百家之言"的特征,其"非韓"的目的不僅僅在于批駁韓非子的思想,同時也是想借此表達自己的政治理念。

Wang Chong did not understand the complexity of Han Feizi’s criticism of the Confucianism,charging that Han’s "anti-Confucianism "was not correct. Wang believed that Confucians stood for unique human values and that their thinking was not useless. However,Han never completely negated Confucian social values or morality. Rather,he simply emphasized the reality of politics and the limitations of the Confucian idea of morality,balancing advantage and disadvantage in the management of state affairs,relying on the majority and abandoning the minority,and focusing on laws rather than morality. Wang believed that Han was"afflicted by a lack of virtue,"correctly pointing out that there was a dangerous tendency in Han’s thought towards massacring and slaughtering the innocent without justification,but at the same time Wang ignored Han’s noble characteristics as a legalist and the moral elements of his law-ruled utopia. Wang censured Han for "seeking traitors"and over-emphasizing questioning and listening,which was contrary to the meaning of method and law. Wang separated the inner logic of "law " from that of "method," and failed to deeply understand Han’s "rule of law " and "rule of method. " Wang ’s thinking came from various schools demonstrating proficiency in the ideas of hundreds of schools. Wang’s anti-Han arguments sought not only to criticize the latter’s thoughts but also to express his own political ideas.