This article is an intensive reading of Chinese history in 89 series, and the "Warring States History" is serialized in 16 series, welcome to watch.
01. The advanced thinking of the Mo family is beyond the imagination of today's people
Mozi zhai, a native of the State of Lu (a Song dynasty), was the founder of the Mojia school, born around 468 BC and died in 376 BC. He came from a humble background, worked as a craftsman, and called himself a "slut". Most of his disciples also came from the lower strata of society.
The Mo family is organized into groups, which exhibit primitive organization. They lived frugally, helped each other, obeyed doctrines, strictly obeyed the laws of the group, and obeyed the command of their leaders. After Mozi's death, the leader of the group was called "Giant Son", which was passed down from generation to generation.
The book "Mozi", compiled by the disciples of the Mo family, represents the thought of the Mo family.
The Mo family was a school of thought during the Warring States period, "Shizhi Xianxue, Confucianism, and Moye" (Han Feizi Xianxue).
Since the Mozi and Mojia groups mostly came from the lower classes, the Mojia represented the interests of free commoners or shu people.
The Mo family has ten major propositions, namely, love, non-attack, Shangxian, Shangtong, Tianzhi, Ming Ghost, Non-Happy, Non-Life, Festival, and Funeral.
Mozi put forward the idea of "non-life", emphasizing the strength of people and emphasizing "self-improvement", and he believed that wealth and poverty were not destined. He said: "Strong will be rich, not strong will be poor"; "Strong will be expensive, not strong will be cheap"; "Strong will be full, not strong will be hungry"; "Strong will be warm, not strong will be cold." This is positive.
Mozi advocated frugality, funeral and non-pleasure, attacked the ruling class for being extravagant and profligate, and criticized the thick burial and long burial (three-year mourning) advocated by Confucianism. The ruling class at that time talked about pomp and circumstance, overhauled the grave, "thick as a coffin, mostly for clothes", so that "the people suffered outside, and the government treasury (exhausted) inside". Mozi fiercely attacked the evil caused by the ruling class to society and to the people, saying: "The hungry are not allowed to eat, the cold are not allowed to wear, the laborers are not allowed to rest, and the three people are also great troubles." Mozi shouted out the voices of the lower classes.
Mozi advocates "Shangxian". He said: "Officials are impermanent and noble, and the people are not ultimately inferior." "Although those who are in the fields of agriculture and workers, those who have the ability will do so." Not only should officials at all levels be "virtuous," but they also proposed that "those who choose the wise kings of the world should be established as the son of heaven." The Shangxian proposed by Mozi challenged the hierarchical system of feudal society.
"Love each other and benefit each other", this is the famous "love at the same time" proposition put forward by Mozi, but what he advocates is universal love, including the king and love a country, and the son of heaven loves the world. Confucianism advocates that love is inferior, and from the perspective of opposing the "love" advocated by Confucianism, Mozi's love has a certain progressive significance. But this can only be an illusion, and in class society it is impossible for the exploiting and exploited classes to "love" at the same time.
From the point of view of "simultaneous love", Mozi proposed "non-attack". There is a famous story in the book "Mozi": the Gongluban prepared for the Chu State to build a cloud ladder to attack the Song. Mozi rushed from the State of Qi to the State of Chu day and night, and used a hypothetical battle of attack and defense to persuade Gong Luban and the King of Chu not to bully small countries with big countries; at the same time, Mozi sent people to the Song State to make defensive preparations, which ended in stopping a war between Chu and Song.
Mozi talks about "Tianzhi" and "Ming Ghost". He regards heaven as a personified god, believes that heaven has a will, believes that ghosts and gods can reward the virtuous and punish violence, and he wants to use ghosts and gods to supervise the pattern of the world.
Mozi also proposed "Shang Tong", that is, one layer after another is right and wrong, and finally "the people under the heavens are the same as the Son of Heaven", and the Son of Heaven is "the same as the heavens".
Mozi put forward the famous "three-table method" in cognition. It is "those who have a source, those who have a source, and those who are useful." What is the basis? What is the matter of the Ancient Saint King? What is the use of the eyes and ears of the people? Abolishing (issuing) as a criminal government, and viewing it as (in line with) the interests of the people of the country."
Mozi's "three-table method" is a great progress in epistemology, and he believes that whether speech is correct depends on whether it conforms to historical experience, whether it is based on what has been seen and heard, and whether it is in line with the interests of the people of the country. This idea of focusing on reality and linking understanding with social effects, especially with the interests of the people, is valuable in the history of epistemological development. However, his "three-table method" still inevitably focuses on perceptual understanding, lacks rational understanding and falls into the error of empiricism.
"Mozi" book also has "Jingshang", "Jingxia", "Jingshang", "Jingshuxia", "Da take", "XiaoZhi" 6 articles, according to research, this is different from other chapters of "Mozi", the era should belong to the late Warring States period, almost all belong to the scope of understanding, logic and science, called the late Mojia.
In the later period, the Mo family abandoned Mozi's "heaven" and "ghost" religious superstitious ideas, and developed much more than Mozi in epistemology and logic.
In the later period, the Mo family fully affirmed people's cognitive ability, "only with the five ways (five senses) to know", that is, through the senses to contact with external things to obtain knowledge. They believe that the source of knowledge has three ways: "hearing", "knowing", and "knowing".
"Hearing and knowing" is the knowledge taught by listening to others, "knowing by oneself" is the knowledge obtained from one's own personal experience, and "knowing" is the knowledge obtained from thinking and reasoning. They say "in the room, say knowledge", which means that the knowledge obtained in the room without direct contact with things, that is, judgment and reasoning, has the meaning of rational understanding, overcoming Mozi's narrow empiricism in cognition.
Later Mo Jia also believed that the perceptual knowledge obtained could only be achieved through "the observation of the heart" and the "discernment of the heart". It should be said that in the later period, the Mo family took a big step forward in epistemology than Mozi.
Later, the Mo family put forward a set of logical ideas and methods, and "debate" prevailed at that time. They propose that concepts should be accurate and fully express the meaning of things; the reasons should be sufficient, and analogies and analogies should be made with similar things or concepts, and different things or concepts should not be compared or analogous. Concepts should adapt to changes in things, do not force others to acknowledge their arguments, etc.
They also put forward seven theories ("Small Take") of "or", "false", "effective", "punctual", "non-partial", "aid", and "push". "False" is quite the meaning of the current hypothesis, "to open" is quite metaphorical, "侔" is quite inferential, "aid" is quite analogous, and "push" is quite analogous. These arguments of the late Mo family contributed greatly to the development of ancient logic.
The epistemology and logic of the late Mo family gave a more accurate definition of space and time, "Yu" is the general term for space, and "long" is the general term for time. Space includes all directions of east, west, south, north and middle, and time includes all the processes of ancient, modern, day and night.
Space has near and far, and time has a sequence. This may seem like a very ordinary truth, but they are speaking in response to the sophistry of famous people, and it is very meaningful. The Mo family's ability to achieve such an achievement is directly related to the fact that many of them have personally mastered production skills and knowledge of natural sciences.
After the Qin and Han Dynasties, a centralized state was established, ideologically fixed on one statue, and the Mo family did not meet the needs of the feudal ruling class, and was ostracized and declined.
02. The Jixia School, which is dominated by the Huang Lao School, has become the source of the Fa
Jixia is the name of the city gate of the capital of the State of Qi. Near this gate was the Palace of Learning, where scholars from all over the world came to give lectures, write books, and debate, and they were called Mr. Minoru.
Due to the long time, there were many people who came here to give lectures, and there were many influential figures, and it became an important center of academic activities, called the Minoru School.
It wasn't just a school of people who came to teach in Jixia, the Huang-Lao school of Taoism had the upper hand here.
During the Warring States of Qi Wei and Xuan Wang, the State of Qi was a powerful country in the East. In terms of cultural thought, the State of Qi not only had some traditions of the Western Zhou ritual music system, but also had various new trends of thought adapted to the emerging classes, and the King of Qi allowed and encouraged different schools to lecture here, and Mr. Jixia was made the grand master, building a high-gate palace, recruiting bachelors from all over the world, and the Jixia school was developing day by day.
At the beginning of the Warring States period, the Xuegong palace was set up here, and it was the most prosperous when it was king Xuan of Qi, and it was about 100 years of activity before and after, and the number of people reached "hundreds of thousands" when it was large. "Talking about not ruling", they are all literati who do not have the right to do so. Famous figures seen in historical records include Song Ju, Yin Wen, Shen Zhi, Peng Meng, Tian Biao, Huan Yuan, Zou Yan, Chun Yu Jie, Er Shu, Tian Ba, Lu Zhonglian, and Jiezi. Confucian masters Mencius and Xunzi also came here.
There are many works of the Minoru school. However, at present, except for the fragments of "Shenzi", the rest are lost. At present, we can only know some of their situation from books such as "Zhuangzi", "Guan Zi", "Xunzi", and "Shi Ji".
The Huanglao School was divided into three branches, one was the Song Ju and Yin Wen sects, the second was the Tian Biao and Shenzhi schools, and the third was the Huanyuan sect.
Most of the works of Song Ju and Yin Wen have been lost, and the "Heart Technique", "White Heart", and "Inner Industry" in the book "Guan Zi" are their works. Song and Yin inherited Laozi and transformed Laozi. To speak of the Tao as the source of all things is to inherit the teachings of Lao Tzu.
Song and Yin understood "Tao" as "Reiki" or "Essence", which can give birth to all things and can also be "hidden in the chest". Song and Yin believed that "jing" and "reiki" could be preserved through human cultivation efforts. Therefore, the "Tao" they say is different from what Lao Tzu said, and Lao Tzu's "Tao" cannot be hidden in people's chests.
Lao Tzu advocated absolute benevolence and renunciation of righteousness, and opposed the law of etiquette and righteousness. Song and Yin demonstrated the meanings of virtue, righteousness, etiquette, and law, and included the ideas of different schools. Song and Yin admired the Mingjun sages, who were able to maintain the "essence" and "aura" in the body, and could master the "law", and this "law" was the provisions of the state. Song and Yin also emphasized the correct name, "things have inherent shapes, and shapes have inherent names." They linked "name" with "law" and demanded that "name be righteous and law-proof", which shows that the teachings of Song and Yin belong to the transition from Taoism to Dharma.
Tian Biao (田骈), a Qi person, was a disciple of Peng Meng, who was known as "Tiankou Biao". Some say that he is "Guiqi", and some say that he is "Guijun". "Guiqi" is qi all things, and all things are in harmony with the Tao. "Guijun" means "guifen", which belongs to the category of dharma.
Be careful, Zhao Ren. His socio-political ideas emphasized both "etiquette" and "law," but he talked more about law. He said that "the reward and the division of wealth must be determined by the law, and in the system of virtue there must be courtesy" ("Prudent Son, Weide"), and he also said that "things are judged by the law" ("Prudent Son, Gentleman"), and everything is based on the law. He also said that "officials do not have private relatives, the law does not leave love, there is nothing to do up and down, and the only law is where it is" ("Shenzi · Junchen"). People's words and actions should be measured by the sole criterion of use, regardless of kinship or alienation. "Governing a country without its own laws is chaotic," and a country without law will be chaotic. Prudence was more to put forward the theory of the law. Tian Biao and Shen Zhipai have transformed from Taoists to Dharma.
Prudent is also a faction of the "potential" of the masters of the Dharma, and the potential he said is the highest political power. Power must be concentrated in the hands of the monarch, and dispersion is harmful and powerful. He believed that if Yao was just an ordinary person, even his neighbors could not rule him; the reason why Yao could chaos the world was because he was the Son of Heaven and powerful. He said, "I know the foot of the position of power, and the wisdom of the wise is not enough." Without potential, there is no way to talk about law enforcement, and Han Fei's dacheng of the Fa-rectification is to inherit the doctrine of prudence.
In the Huanglao school under Jixia, the one who really inherited Lao Tzu was the Huanyuan school. Some people believe that Lao Tzu's Tao Te Ching was compiled from Huan Yuan into upper and lower parts and circulated to the world. Huan Yuan focused on the Tao, retained more of Lao Tzu's idea of being quiet and inactive, and advocated detaching himself from reality and being alone.
In 1973, Changsha Mawangdui No. 3 Han Tomb unearthed a batch of books, in front of the "Lao Tzu" B volume there are "Ten Great Classics", "Jingfa", "Title", "Daoyuan" and other works, its book date is not later than the late Warring States period, providing us with new materials for the study of Huang Lao Thought, and has important reference value for the study of the Huang Lao School under The Jixia.
The Ten Classics praise the Yellow Emperor for "being able to be the emperor of the world", and the Yellow Emperor has extraordinary intelligence. The "Ten Classics" believe that the foundation of governing the country is to have a set of "laws", advocate the rule of law, and to promote the rule of law, it is necessary to use both rigidity and softness, and the criminal law must be applied at the same time. The "Ten Classics" advocates achieving reunification through war, "cutting down chaos and prohibiting violence", and only through war can we calm down chaos, can we ban violence, and can we unify the world.
The author of the Sutra said, "The Tao Sheng Fa. The Dharma, the one who leads to gain and lose, and the one who is clear and straight. "Here, on the one hand, we inherit the Taoist doctrine, which says that the Tao is the source of all things, and that it is born of the Tao; on the other hand, it emphasizes that the Law is the norm of political life." Judge by the law", further emphasizing the importance of the law.
The Sutra is very close to the Law of Prudence. The Jingfa also clearly expressed the idea of "Guinong" and advocated the establishment of a unified centralized state, which was also consistent with the theory of the Legalists.
"Weighing" mainly talks about the nominal relationship between things and the boundaries of measurement, while "Daoyuan" focuses on what is the Tao, and is more influenced by "Lao Tzu".
03. "The people are noble, the society is secondary, and the king is light"
Mencius Mingke, a native of Zou County (邹县, in present-day Zou County, Shandong), was born around 372 BC and died in 289 BC. He was originally a descendant of the Lu nobleman Meng Sun, who traveled to qi, Wei, Song, Lu, Teng and other countries, but his political ideas were not used by the princes of various countries, and he returned to the Zou kingdom in his later years to write the book "Mencius".
"Grandmaster Zhongni", Mencius has always considered himself to be the orthodoxy of inheriting Confucius's teachings.
Mencius's political advocacy was to practice "benevolent government." He advocated the restoration of the Ida system, which began with the "canonical realm" "The meridians are not correct, the wells are uneven, and the valleys are uneven; ... The meridian is correct, and the division of the field system can be sat down to determine also". The Ida system has been destroyed, the "meridians" that distinguish Ida have been destroyed, and the "division of fields system" cannot be implemented. He described his ideal well field system as follows: "Fang Li and well, well nine hundred acres, of which is public land, eight are private 100 acres, the same public land." After finishing official affairs, he then dared to govern private affairs" ("Teng Wen Gongshang").
Private ownership of land has become widespread, and Mencius still wants to implement the well field system, which is contrary to the law of social development.
Mencius opposed the war of annexation, saying, "The good warrior serves the sentence." "The heaviest punishment should be imposed on those monarchs and generals who advocate a rich country and a strong army and can fight well." This is also anachronistic. It is also said: "The five overlords, the sinners of the three kings, and the princes of the present, the sinners of the five kings."
However, Mencius's political thought still had to maintain the feudal system, and he believed that feudal society "has the things of the adults (that is, the laborers) and the things of the little people (that is, the laborers)". He said a famous passage: "Those who work hard rule people, and those who labor rule people; those who rule can eat people, those who rule people eat people, and the universal righteousness is also common." This theory has been appreciated by successive generations of feudal ruling classes.
Mencius's "benevolent government" is manifested in his concern for the people's suffering. He advocated "controlling the property of the people", and the family of eight had "five acres of house" and "a hundred acres of land", and "enough to do things for parents, and enough to lean down enough to livestock wives". "Save the punishment, give it a small amount", "Don't take the time". He demanded that the lives of the broad masses of civilians be stabilized and that the tax and squandering could be reduced. It is good for the people.
He said: "The people are precious, the society is secondary, and the king is light." This is Mencius's valuable political thought, consistent with his concern for the well-being of the people. Mencius dared to say that "the people are noble and the monarch is light", which is not good for the ruling class. He said that the monarch who mutilated the people could be killed. The King of Qiu was a tyrant, and Mencius said that "the King of Wu" was "a husband", not a king.
Mencius's "benevolent government" also includes "the teaching of prudence and order", requiring the ruling class to run education, asking the people to understand the morality of filial piety and compassion, so as to achieve "father and son have relatives, kings and subjects have righteousness, husband and wife are different, elders and children are orderly, and friends have faith", and maintain feudal order. It can be seen that Mencius's "benevolent government" was again intended for the long-term interests of the feudal ruling class.
Mencius advocated the theory of sexual goodness, which was the basis of his philosophical thought. Compassion, shame, respect, right and wrong are all human beings. Man is good in nature, benevolence, righteousness, etiquette, and wisdom originate from sexual goodness, compassion is the "end of benevolence", shame is "end of righteousness", respect is "end of etiquette", and the heart of right and wrong is "end of wisdom".
Benevolence, righteousness, propriety, and wisdom are not acquired, but inherent in nature, which is criticized as idealism divorced from social practice.
Mencius further developed the "sincerity" of Zi Si, saying: "Those who are sincere, the way of heaven is also; those who think of sincerity, the way of man." It is believed that sincerity comes from the heavenly path, and it is inherent in the human heart. He further said: "All things are prepared for me, reflexive and sincere, and happy." The "sincerity" he said here can be self-contained, and with "sincerity", everything can be known and mastered.
Mencius inherited Confucius's idea of "Mandate of Heaven" when he said, "He who does not do what he does, Heaven also does; he who does not do so, fate also." This means that what no one does and does naturally is Providence; what no one invites and what comes naturally is fate. He also said that as long as we fully expand our good nature, we will understand man's nature; if we understand man's nature, we will understand our destiny. In this way, we can achieve the realm of "unity of heaven and man" and be able to obey the "Mandate of Heaven."
Mencius said, "In five hundred years there will be a king who will prosper." "Around 500 years, a ming king, a saint, cycled over and over again. He also said, "The Gentleman's Zee, the Fifth And Beheading; the Villain's Zee, the Fifth Generation, the Fifth Generation." It is also the "Five" that changes. Mencius began to combine the primitive Five Elements Theory with subjective idealism, and later Zou Yan expanded the Five Elements Theory and became the Yin and Yang Five Elements.
Later generations called Mencius "Yasheng" and regarded him as the orthodox successor and master of the Confucian school.
04, "human nature is inherently evil" materialist thinker XunZi
During the Warring States period, another important figure in Confucianism was Xunzi.
Xunzi's name, Ziqing, also known as Sun Qing, was a Zhao Guoren. Born circa 313 BC, died in 238 BC. Xun Zi lectured under the State of Qi and served as Lanling Ling in Chu in his later years. Author of the book "Xunzi".
Han Fei said that "Confucianism is divided into eight schools", and Mencius and Xunzi are the two most important factions. Xunzi's political ideology was "rule by etiquette", which was the basic characteristic of his belonging to Confucianism. He put etiquette above punishment and law, believing that governing the country mainly depends on the indoctrination of etiquette and morality, and the basic requirement of etiquette is to maintain the feudal order of "order from top to bottom, noble and inferior", that is, the feudal system and ethical program of kings and subjects, fathers and sons, brothers, and husbands and wives.
He said that people have desires to demand, how to maintain feudal order? There must be "measurement demarcation", "without measurement demarcation, there can be no dispute", the dispute will be chaotic, "so the system of etiquette and righteousness is divided", and etiquette is formulated because of need.
Xun Zi said that the etiquette includes a very wide range of contents, and in terms of the political system, "there is a distinction between the noble and the lowly, the difference between the old and the young, and the distinction between knowing (wisdom) and foolishness." In terms of social thought, he talked about the idea of "groups", "if there is no division between the group, there is contention, and there is chaos." "Divide" is "measurement demarcation", that is, hierarchical order.
He also proposed the feudal ethics of respect, filial piety, compassion, kindness, and favor. Xunzi had a considerable influence on the later feudal ethics of the "Three Principles and Five Constants".
Xun Zi emphasized both "etiquette and righteousness" and "criminal law", and he said that "the scriptures of governance, etiquette and punishment" took etiquette and punishment as the foundation of governing the country. He also gave the meaning of the rites to the Dhamma: "Those who are rites, the great division of the Dhamma, and those who are disciplined in the category." It is also said that "to reward the punishment, you will believe in it." It can be seen that Xunzi has many Fa-scholars' ideas, and he is really a figure of Confucianism and Law.
Xunzi advocated that human nature is inherently evil, believing that human nature is "good for profit and evil for evil." He said, "The eyes are lustful, the ears are good, the mouth is good, the heart is good, and the bones and skin are good and pleasant." In order to satisfy these desires, man must fight, which is the cause of sexual evil.
However, Xunzi's human evil also believes that the day after tomorrow can be transformed, and can be changed from the original sexual evil to sexual goodness. He believed that etiquette, law, and punishment could change human nature. He said, "A person who paints (the way) can be Yu," and ordinary people can also become a saint like Dayu.
Xunzi's view of Heavenly Taoism is materialistic. People feel strange and afraid of the variations in nature. Xun Zi said that all natural phenomena such as solar and moon eclipses, unharmonious wind and rain, and the appearance of strange stars have them in any generation, "strange things can be also, but fear is not also"; "Heaven has a constant, not for Yao survival, not for death." The state is too peaceful, even if there are often strange appearances in nature, it does not hurt; the country is sinister, even if this phenomenon is not once, it is useless.
"Heaven" has no will, it is a natural phenomenon, so he opposes superstition, witchcraft, and prayer. Xun Zi emphasized the strength of man very much, saying: "If the strong is strong and used sparingly, then the heavens cannot be poor; when they are prepared and moving, the heavens cannot be sick; and if the way is not two, the heavens cannot be troubled." "It's a valuable atheistic worldview.
We know that since the yin zhou, there has been a strong idea of mandate of heaven in the ancient world, and "heaven" is said to be a will, a god, requiring people to obey and submit to "heaven", strive to achieve the realm of "unity of heaven and man", and seek auspicious blessings. The idea of heaven expounded by Xun Zi propagated the materialism of "the separation of heaven and man".
Not only that, XunZi also further put forward the idea that man will triumph over heaven, saying: "Thinking of the great heavens, and controlling them with things and animals; praising them from heaven, and using them with the destiny of heaven." That is to say, instead of admiring the greatness of heaven and admiring it, it is better to treat it as a crop and to subdue it by animal husbandry; instead of singing praises to heaven, it is better to grasp the natural changes and take advantage of it. This was very valuable at the time.
Xun Zi believed that the world was knowable, and he said, "Whoever knows, so does human nature; it can be known, and so is the truth of things." It is man's nature that he can know things; things can be known. How do people perceive external things? He said: "To know is to know the sound of the ear, and to know the form of the eye, but to know the knowledge will be to be thinned by the heavenly officials and then to be able to do it."
Xun Zi's "sign of knowledge" means discernment, trade-off, and reasoning; "heavenly official" refers to the five senses of the eye, ear, nose, tongue, and body. "Thinness" is contact with things. The relationship between feeling and thinking is handled more correctly.
Xun Zi also said: Don't "hide in one song and be hidden in Dali", that is, don't obscure the essence and truth because of one-sidedness. Xun Zi also stressed that "it is better to know than to do", knowing that it is necessary to do it. Xun Zi was an outstanding materialist thinker who had a great influence in the history of ideas.
05. Sun Bing, the representative figure of the Warring States Warrior Family, and "Sun Bing's Art of War"
Sun Zhen (孙膑), a Qi person, was born and died in an unknown date, and his activity date was about 380 BC to 320 BC, and he was a famous representative of the warrior family during the Warring States period.
Sun Bin was a descendant of the famous military figure Sun Wu during the Spring and Autumn Period. He once studied the art of war with Pang Juan with Ghost Guzi, and after Pang Juan completed his studies, he went to the State of Wei to become a general, thinking that his talent was inferior to Sun Zhi, summoned Sun Zhi to the State of Wei, and relied on his power to punish Sun Zhi (removing the kneecap).
Later, Sun Zhi, with the help of emissaries from the State of Qi, fled to the State of Qi. The Qi general Tian Ji took him very seriously and recommended him to king Qi Wei, who appointed him as a military master. Later, he eliminated Pang Juan through the "Siege of Wei to Save Zhao", the Battle of Guiling, and the Battle of Maling, and helped the State of Qi weaken the strength of the State of Wei. But Sun Bing's fate is unknown. Later generations speculated that he would die in the battle for power in Zou Jitian. There are also legends that say that he wrote in seclusion.
In 1972, a large number of bamboo and bamboo fragments such as "Sun Zhi's Art of War" were found in the Han Tomb of Yinqueshan in Linyi, Shandong, of which "Sun Bing's Art of War" was sorted out and edited and published 30 articles, with more than 11,000 words. These are the military works of Sun Bing that have been handed down from generation to generation, which provide us with valuable materials for us to understand the famous military figure sun bing of the Warring States, and can enable us to have a basic and complete understanding of Sun Bing's military thinking.
Sun Bin inherited and developed the military doctrines of his predecessors Sun Wu, Wu Qi, and others, and summed up the rich experience of the Warring States in war. The Art of War of Sun Tzu and the Art of War of Sun Tzu are of equal importance and are another masterpiece of ancient military science in China.
Sun Bing lived in an era when the seven warring states were standing side by side, and Sun Bing advocated a rich country and a strong army, advocating war to solve the problem, "so raise troops and bring them to war." He has many incisive statements about how to fight war.
Sun Bing said that "things are prepared and then moved", and also said that "those who use soldiers who are unprepared are injured." Before the war, all kinds of preparations must be made, otherwise it will be lost.
Sun Bin proposed that the enemy could be defeated in the case of a huge disparity in strength, but it was necessary to be good at fighting. Methods of good warfare: such as "giving way to the enemy", not fighting hard with the enemy, avoiding the enemy's sharp edge; "to be proud of his intentions, to be lazy in his will", to create illusions, to show weakness, and to make the enemy proud and slack in fighting spirit. "The battalion (confused) and left, and I led it to attack." Confuse the enemy, disintegrate the enemy, concentrate your strength, and strike the enemy hard.
Sun Bin proposed that "we must attack and not defend" and advocated adopting a strategy of focusing on attack. He advocated "attacking them unprepared and surprised", that is, to strike at the enemy with flexibility and mobility.
He advocated strict management of the army, saying: "Orders do not work, the crowd is not the same, but it can be defeated." Military law is strict, and orders must be carried out. It can "make the order flow like a stream", and the orders issued are as unimpeded as the flow of water.
Sun Zhen advocated a clear distinction between reward and punishment, "Rewarders, so rejoice in the crowd, so that the soldiers forget to die." Punishers, so chaos, and the people are afraid of it." This will boost morale and strictly enforce discipline.
"If you wear (wear) at dusk, you may not use it", "The sword is in the line, there is a front and a back". Regularly trained armies are like swords, not necessarily used immediately, and once they fight a war, they are as sharp as swords and invincible. This is the principle of raising troops for a thousand days and using them for a while.
Sun Bing also paid attention to the selection and training of commanders, requiring commanders to be proficient in the art of war, good at commanding, and courageous and strategic.
During the Warring States period, the use of war formations was a great development compared with the Spring and Autumn Period, and Sun Bing talked about 10 kinds of formations, such as square arrays, circular arrays, and cones, and also talked about what formations to use under what circumstances.
The Art of War of Sun Bing simply reflects materialistic and dialectical ideas. "The change of form and victory is inseparable from the heavens and the earth." The phenomenon of all things living in harmony with heaven and earth is consistent and endless. The same is true of fighting wars, although strength is important, but due to the application of various specific conditions, the changes that promote things can also be infinite.
"The multitude wins? Then the calculation (the calculation used in ancient counting) and the war ear". If we only think that a large number of people can win a battle, then we only need to calculate whose strength is enough to determine the victory or defeat. He objected to that view. In the chapter "Accumulation of Looseness", he talks about the interrelationship between the six contradictions of accumulation, surplus, path (path, shortcut), path (avenue), rapidity, widowhood, and labor. "The multitude wins over the widow", naturally this is the general truth. "The multitude of widows is a change", "do not treat the masses as the public, do not treat the widows as widows", which means that under certain conditions, the multitudes can change, and it is skillfully used to win the masses with the widows, and it is possible to defeat the strong with the weak.
Both the Art of War of Sun Tzu and the Bamboo Jane of the Art of War of Sun Zhen were found in Han tombs and were helpful in resolving some of the long-standing issues that have been pending about the two books. Sima Qian said in the "Records of History" that Sun Wu was a person from the Spring and Autumn Period, Sun Zhi was a person from the Warring States period, sun Wu had 13 military books, that is, the existing "Sun Tzu's Art of War", and Sun Zhi also had military books passed down. The Book of Han and Yiwen zhi also has a record of Qi Sun Zi (i.e., the Art of War of Sun Zhen). But the Book of Sui · However, the Bibliography of the Scriptures is not found, so later generations have raised various objections. The more popular opinion is that the "Art of War of Sun Tzu" originated from Sun Wu and was completed by Sun Bing, which negates the fact that Sun Bing himself had a work on the art of war recorded in the "Records of History" and "Book of Han". The discovery of two Sun soldier books, Zhu Jian, solved this problem.
06. Zou Yan's Five Virtues have always been said to have a great impact on future generations
"Zhou Yi" talks about yin and yang, and "Shang Shu · Hong Fan talks about the five elements, which was originally a philosophical idea that explains the universe.
"Five elements: one is water, two is fire, three is wood, four is gold, and five is earth." Water is moist, fire is hot, wood is straight, jin is from leather, and earth is harvested" (Shang Shu Hong Fan). The five elements mentioned here are the five substances and the inherent properties of these five substances, which are not combined with idealistic ideas.
"Zuo Chuan Xianggong Twenty-Seven Years" has "five natural materials, and the people use them together". The "five materials", Du pre-notified as "gold, wood, water, fire, and earth", are completely material.
The "Chinese Zheng Yu" says: "Husbands and real creatures, the same is not followed... Therefore, the previous kings mixed earth with gold, wood, water, and fire to hundreds of things. The meaning of this passage is that two different things (and) can develop together, and the same thing (the same) cannot develop (without succession) together, and these five substances together can cause a hundred things, all things, and even an infinite effect. This is a doctrine concerning the composition of the universe, which is still a simple five-element theory and has not been distorted by the idealistic cosmology.
The Book of Rites and the Moon Order systematically harmonizes the Five Elements Doctrine with religious beliefs. For example, the "Moon Order" combines the five gods: Jurmang, Zhu Rong, Hou Tu, Harvest, and Xuan Meditation; the Five Emperors: Tai Hao, Yan Emperor, Yellow Emperor, Shao Hao, and Zhao Zhen; the five tones: horns, signs, palaces, shang, and feathers; the five tastes: sour, sweet, bitter, spicy, and salty; and the five colors: red, green, yellow, white, black, etc. with the five elements.
What really idealized the Five Elements Theory was zi si and Mencius, who combined subjective idealism with the original five elements theory. Mencius said that "in five hundred years there will be a king who will prosper", which is a calculation of nearly five elements, after which the five elements theory becomes the law of evolution of nature and society.
After Mencius, Zou Yan expanded the Five Elements Doctrine and became a Yin and Yang Five Elements.
Zou Yan, a Qi person, was born and died in an unknown date, and the age of activity was later than Mencius. He was the master of Yan Zhao, and traveled to Wei, Zhao, Yan, Qin and other countries. Hanshu · The Yiwen Zhi records 49 articles of "Zou Zi" and 56 articles of "Zou Zi Final Beginning", but his works have now been lost, and we can understand Zou Yan's thought from the works of others during the Qin and Han dynasties. His doctrine consists of three parts: one is the theory of heaven; the second is the theory of geography; and the third is the doctrine of the five virtues of the five elements of yin and yang.
Based on the geographical knowledge of the time, Zou Yan called China Chixian Shenzhou. Outside of Chixian Shenzhou is the sea of continents, and he talks about no margins, but it also expands people's concept of space.
Zou Yan's doctrine, famous and influential, is his Five Virtues Always Speak. The "Lü Shi Chunqiu YingTong" has the following record:
Whoever is the emperor will prosper, and the heavens will see the people first.
At the time of the Yellow Emperor, The Heavens first saw the Great Earthworm (Earthworm) Great Fly. The Yellow Emperor said, "Earth wins!" "The earth is victorious, so its color is still yellow, and its deeds are earthy."
At the time of Yu, the heavens first saw the grass and trees in autumn and winter and did not kill. Yu Yue: "Mu Qi wins!" "Wood is victorious, so its color is still green, and its matter is wood."
And at the time of the soup, the heavens saw that the golden blade was born in water. Tang Yue: "Jin Qi wins!" "Gold is victorious, so its color is still white, and its affairs are golden."
At the time of King Wen, the heavens saw the fire first, and the Red Bird DanShu was collected in the Zhou Society. King Wen said, "Fire wins!" "Fire is victorious, so its color is still red, and its deeds are fire."
He who replaces the fire will be water, and the heavens will see water and air victorious. Water is better, so its color is still black, and its matter is water.
The "five qi" of gold, wood, water, fire, and earth are the "five virtues," which correspond to the so-called "auspiciousness" of the five colors of heaven, blue, red, yellow, white, and black. The "five qi" win against each other, wood wins over earth, gold wins over wood, fire wins over gold, water wins over fire, earth wins over water, one breath wins over one breath, and the cycle repeats.
The "five virtues" also cycle back and forth, and they flourish from generation to generation. Each dynasty is quite a "virtue", all institutional facilities must correspond to this "virtue", Zou Yan's five virtues have always said that the mysterious color of religious superstition gives imperial power divine right.
Zou Yan prophesied that the fire generation will surely have water, Zhou De has declined, there will be an emperor who is in line with "water virtue" to unify China, and the sign of water virtue will appear, depending on who has water virtue. This caters to the needs of the monarchs of the Warring States countries to unify China.
After Qin Shi Huang unified China, Zou Yan's disciples jin wu devised and finally said that they were adopted by Qin Shi Huang. Zhou is Huode, "Now Qin changes Zhou, the time of water virtue" (Shi ji feng zen book). Water is better than fire, Qin is water virtue, "renamed river de shui, thought to be the beginning of water virtue", "clothes are beautiful and the flag is on (shang) black".
Later, dong Zhongshu of the Han Dynasty evolved the five virtues into a theology of "the unity of heaven and man" in greater detail, and after the thorough criticism of the materialist Wang Chong, the five virtues eventually declined. But later emperors also believed in this statement.
07. Zhuangzi of "Drums and pots and songs, leisure in heaven and earth"
Zhuangzi, a native of the Song dynasty (near present-day Shangqiu, Henan), born around 369 BC and died in 286 BC, was born into a probably declining aristocrat and worked as a petty official in his hometown to manage lacquer gardens, and soon went into hiding.
Zhuangzi's thoughts are preserved in the book Zhuangzi. "Zhuangzi" is divided into 7 internal parts, 15 external parts, and 11 miscellaneous articles. In the past, the traditional view was that the inner part was Zhuangzi's own work, and the outer part and miscellaneous part were his later works.
"Knowing that it is helpless and resting on its own." He described life and death, rich and poor, hunger and thirst, cold and heat, etc., as fate, asking the people of the world to go with nature, not to run, and to achieve "sitting and forgetting." Forget everything, forget yourself, forget the outside world.
"The holy one abandons knowledge, and the great thief stops." Without the sages and wise men, there would be no great thieves, and society would be at peace. Therefore, it advocates that society returns to the "chaotic" world, "the same as ignorance", "stupidity and simplicity".
Zhuangzi also depicts a kind of transcendent so-called "supreme man" and "real person". This kind of person can't hurt him, it doesn't matter if he lives, it doesn't matter if he dies, he comes casually, he goes casually, there is no worry, there is no interest or trouble, he invites him to travel to space and reach the ideal state.
When his wife died, he knocked on the tile pot and sang: "Form and life, and now change and death, is the same as the spring, summer, autumn and winter at four o'clock." Life and death are like the changes of spring, summer, autumn and winter, which is Zhuangzi's "drum and pot song", which shows his indifference to life and death.
The "chaotic" world advocated by Zhuangzi is a more primitive society than Lao Tzu's "small country and widow". Here the natural world is completely undeveloped, the trees are overgrown, the birds and beasts are flocked, and people and animals live together, coexisting with all things, "the same ignorance", "the same desirelessness".
Zhuangzi's philosophical thought, like Lao Tzu's, also used the "Tao" as the source of all things in heaven and earth. But Zhuangzi made a systematic exposition of the Tao. The Tao itself is both tangible and tangible, and invisible to people. The Tao is the fundamental, and it already exists before the heavens and the earth exist. When did it start and when it ended, I don't know,
"God, Ghost, God Emperor, born and born." Ghosts, gods, gods, heavens, and earth are all born of the Word. "Form is not the Tao, not the Tao", everything in nature is also born of the "Tao", and the "Tao" is the source of all things in heaven and earth. "The Tao is not always, and things are dead and alive." The Tao is eternal, absolute, and unchanging; all things are temporary, relative, and changeable. The Tao is everywhere.
Zhuangzi's "Tao" and Lao Tzu have different places, Lao tzu's "Tao" is the object, and Zhuangzi's "Tao" refers to the subjective spirit of man. He believed that as long as one thinks that one has the "Tao" spiritually, one can be one with the "Tao." "Heaven and earth are born with me, and all things are one with me." Heaven and earth and all things are one with "me," and since the Tao exists in heaven and earth, it also exists in "me."
"I" is the "Tao", and "Tao" is "me".
He believes that everything is changing. "The birth of things is also sudden, motionless and unchanging, and never moving." Everything is changing drastically, all the time, and this is a very dialectical thought.
Therefore, Zhuangzi's epistemology is relativism, "yes and no, he is also also, he is also right and wrong, this is also a right and wrong." And what about the other? And what about it? "He is also this, this is also other, yes and wrong, non is also yes, is there really right and wrong? Is it true that there is no right or wrong?
"In the view of difference, because what is big and big is great, then all things are not big; because it is small and small, all things are not small." That is to say, from the perspective of different sizes, you look at the big, is the big; you look at the small, is the small.
In Zhuangzi's view, all things are relative, and only the "Tao" is absolute, eternal and unchanging.
Zhuangzi went from relativistic epistemology to extreme skepticism. There is a famous story of Zhuang Zhoumeng as a butterfly, saying that Zhuang Zhoumeng is a butterfly, and waking up is still Zhuang Zhou, "I don't know that Zhou's dream is a butterfly and a butterfly. Butterfly Dreams for Weeks and? "Is it Zhuang Zhou who dreams of becoming a butterfly, or does the butterfly dream of becoming Zhuang Zhou?"
In short, Zhuangzi philosophy was an important school of thought during the Warring States period, and the book "Zhuangzi" is a huge philosophical system of thought that has a great influence on the history of Chinese thought. In the Taoist school, Zhuangzi is on a par with Laozi and is called "Lao Zhuang". Zhuangzi put forward and demonstrated a series of philosophical issues and opened up people's thinking and horizons.
08. Han Fei, who "the world is different, the things are different": the master of the Dharma's thought
Han Fei, born around 280 BC and died in 233 BC, was a student of Xunzi. His books include the book "Han Feizi".
Han Fei paid attention to the study of history, believing that the times were constantly advancing and changing, not stagnating, not regressing. He believed that saints did not follow one thing unchanging. He said that "when things are different, things are different" and "things are different, things are ready to change", the times have changed, things have changed, and things must change when things are different.
In the late Warring States period in which Han Fei was located, the annexation war was very fierce, and it depended on who had the strength. Han Fei said: "If there is more strength, the people will be in the direction, and if the strength is weaker, it will be toward the people." Whoever has the most power can annex whom. He focused on "strength," that is, to enrich the country and strengthen the army.
In Han Fei's view, to make a rich country and a strong army, it is necessary to implement the rule of law, and to implement the rule of law, it is necessary to criticize the benevolence and righteousness of Confucianism.
Han Fei advocated the rule of law as the basis of law, which is a combination of law, technique, and potential, and he summed up the lessons learned by the past legalists, mainly inheriting the "law" of Shang Martingale, the "technique" of Shen harmlessness, and the "potential" of prudence. In his view, law, technique, and force are indispensable.
He pointed out that Shang Martin practiced the "law" in the Qin state, because there was no "skill", "then it is only because of its wealth and strength, it is only a matter of capital and subjects", and the fruits of the change of law fell into the hands of the powerful ministers. Shen bu harm only talks about "techniques" but no "laws", "if there is no constitution, there are many adulterers", and there are many drawbacks. Therefore, he said: "If you hold the law and deal with the situation, you will rule, and if you violate the law, you will be chaotic." Both law and power are issues related to the success or failure of the rule of law.
Han Fei said, "The constitution of the law is written by the government", that is, the constitution of the government is used as the basis for the rule of law, and everyone obeys it. Constitutional decrees cannot be violated, and they cannot be "de-conformed and arrogant." Law is the criterion of rules, can not leave, can not act arbitrarily.
He advocated vigorously propagating the Fa, "the Fa is as obvious as it is," and even "lowly" people must know the "Fa." He said, "Punishment does not avoid the minister, and rewards the good does not leave behind the husband", which is the so-called "law is not noble", no matter who can not break the law. In order to carry out the "law," they do not hesitate to set up heavy sentences, and "set up heavy sentences to stop adultery," believing that heavy punishments can eliminate the violation of the "law."
Han Fei said that "skill" is the means by which the monarch controls his subjects, and it is a kind of power technique. "The technique does not want to see" and "the technique" cannot be known. The Shang martingale practice method has not been able to achieve the emperor's cause for decades, and "the Lord has no skill in the upper trouble." In Han Fei's view, if he did not master the "technique", the "law" was also equivalent to failure.
Han Fei's "technique" was later inherited by the ruling class as a means of using power to manipulate people.
Han Fei said that the "potential" is the supreme power of the monarch, he said: "The lord of the ten thousand multiplications, the king of the thousand multiplications, so those who rule the world and conquer the princes, with their might." He said that the tyrant Xia Jie was able to control the world because he was the Son of Heaven and was "powerful"; when Yao was an ordinary person, no one obeyed him because he was "humble".
Han Fei stressed that power should be concentrated, "things should be in the four directions, it should be in the center", and "want" refers to the centralization of power, and the monarch must firmly grasp this power.
He believes that how well the "potential" is used has a bearing on the success or failure of the rule of law.
Han Fei emphasized the strengthening of rich countries and strong troops, and attached great importance to the implementation of the policy of cultivating wars, believing that this was the only way to go. "If there is nothing to do, the country is rich, and if there is something, the army is strong", and if there is nothing to do, we can stand in an invincible position. In the "Five Beetles", Han Fei denounced the lobbyists, courtiers, bachelors, rangers, and industrialists and merchants who were not engaged in farming warfare as the five kinds of silverfish in society, and he severely criticized Ru Mo and other acts of benevolence and righteousness that hindered farming warfare.
Han Fei's philosophical thought inherited Xunzi's materialist tradition. He critically transformed Lao Tzu's idea of the "Tao" and described the "Tao" as the nature itself and the laws in motion. He believed that the natural world was constantly changing, and there was nothing eternal and unchanging.
"One survives and one dies, and the first death is born", "it cannot be said to be common". "All things" obey the inevitable general law, and "all things" embody the special laws of different things. His interpretation of the relationship between "Tao" and "Reason" is similar to what we say today that everything has its own special law, and all special laws together embody universal laws.
Han Fei opposed the Heavenly Destiny Ghost God, believing that "Heaven" had no will, that even the 10 "saints" like Yao could not make the clothing crop grow a spike in winter. Han Fei opposed the superstition of ghosts and gods, "Those who believe in ghosts and gods, believe in the gods and are good at sacrifice, can also die." He believed that superstition of ghosts and gods was a sign of the impending demise of the nation.
Han Fei believes that objective things can be recognized, he said that "things have a constant tolerance", things have a certain content and a certain form of expression, that is, there is a certain natural normality. How to know? "After the void is quiet", that is, cognition arises after the observation and study of things. In the "Xie Lao", he criticized "the forerunner forgets (delusion) consciousness without a reason", that is, the transcendentalism of taking knowledge for granted without touching things.
Qin Wang zheng (that is, Qin Shi Huang) saw Han Fei's book with great emotion and said: "The widow must see this person swimming with him, and he will not hate it when he dies." Later, The Qin Dynasty forced Korea to send Han Fei to the Qin State. However, Han Fei's classmate Li Sizheng was afraid that Han Fei would seize his position, so he eventually instigated Qin Wang Zheng to send Han Fei to prison and killEd Han Fei.
09. "Lü's Spring and Autumn", a representative work of miscellaneous families
The book "Lü Shi Chunqiu" was written by Lü Buwei's disciples in accordance with Lü Buwei's will, and the whole book is divided into eight lists, six treatises, and twelve chronicles, and there are many sub-topics under the books, treatises, and records, a total of 26 volumes, more than 200,000 words, and is a self-contained masterpiece of miscellaneous families. The Book of Han and Yiwenzhi lists it in the "Miscellaneous Family Stream" and says that it is "both Confucianism, ink, joint name, and law", that is, the doctrines of each family are both.
"Lü's Spring and Autumn" wants to unify the different doctrines of each family, he believes, "Things are not long, they are short, and people are the same." Therefore, good scholars, dummies make up for their weaknesses. "It means to take the strengths of each person and to take the strengths of each family." He also gave a popular example that there are no pure white foxes in the world, but there are pure white coats, which are taken from many foxes.
"Lü's Spring and Autumn" has a reason for the Confucian in political thought, it favors the Confucian theory of self-cultivation, Qi family, governance, and peace under the world, opposes the family world, and praises Zen concessions. "The world is not one person's world, and the world under the world is also the world of people."
The Lü Shi Chunqiu advocates the division of princes, saying that "therefore in the previous world, its feudal people, its blessings, its name is prominent" ("Prudential Situation"). However, it also advocates political unity, saying that "chaos is great and there is no son of heaven" ("Listen"), "There will be a son of heaven under the heavens, so one is also", "one rule, two chaos" ("Insisting on One"). "One" means unification and the monopolization of power. This, again, is the thinking of the Dharma. It also says that governing the country is "chaotic if it cannot be done" (Cha Jin), which is also obviously the thinking of the Dharma.
It also combines Confucian etiquette with the reward and punishment of the Dharma, "the handle of reward and punishment ... So it adds righteousness". It takes both Confucianism and Dharma thought, and blends the ideas of Confucian Jurists.
"Lü's Spring and Autumn" said: "For the sake of the world and the country, it is better to be virtuous,...... This Shennong Yellow Emperor's government also. This is to combine the political thought of Confucian "virtue" with Taoism. Taoism is "non-musical", while Confucianism attaches great importance to the enlightenment role of music. The Lü Shi Chunqiu describes "Tao" as the source of music production, and also combines Taoism and Confucianism.
Under the Meng Dong Ji, "Lü Shi Chunqiu" is compiled into two parts, "Festival Burial" and "Peaceful Death", which is an attempt to reconcile the Confucian "filial piety" and the Mo family's "festival burial".
The Lü Shi Chunqiu attaches great importance to the Yin and Yang Family's "Moon Order", which uses the Moon Order as a shelf for the Twelve Ages, and the 12th Period is the main part of the book. The "Moon Order" is divided into 12 months such as "Meng Chun Moon", that is, divided into four seasons of spring, summer, autumn and winter, and each season is divided into Meng, Zhong, and March.
The Taoist view of the Lü's Spring and Autumn basically follows the Taoist view, which holds that the "Tao" is heaven, is taiyi, is nature, and is not a personality god of will.
The main tendency of "Lü's Spring and Autumn" is not to believe in ghosts and gods, to believe that ghosts and gods are subjective fictions of the ignorant, so it is not credible, and here it absorbs atheistic ideas.
"Lü's Spring and Autumn" adopts the doctrines of many families, and what it says about adopting the strengths of each family is not an inheritance and summary of the criticism of each school of doctrine, but in fact it is only to weave the doctrines of each family according to a certain intention.
However, "Lü's Spring and Autumn" has a very high value in cultural history, sima Qian said that it is "in preparation for the ancient and modern affairs of heaven and earth", and it preserves many valuable historical facts. Zhang Xuecheng commented on the "Lü's Spring and Autumn" and said: "The Lü clan will be a classic for a generation. "For example, 4 articles such as "Shangnong" have preserved many valuable agricultural historical materials.
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