Husband, the law of using soldiers: the whole country for, up;Broken, the country is second. The whole army is, up, broken, and the army is second. The whole brigade is, up, broken, and the brigade is second;All pawns are, up, broken, and second;The whole army is, up, broken, and second.
Five Elements Thinking:
The whole country is, on;Broken, the country is second. - Wood;The main origin, the beginning, the root.
Yoki: Complete;Yin Wood: Broken.
This sentence is the starting point of "seeking to attack" and is also the general principle.
The core idea of the whole lies in unity, progress together.
Sun Tzu knew that the world would never be able to eliminate differences, and even if Confucius, Sun Tzu, Shakyamuni, Jesus, and Socrates all came back and dealt with one thing together, they could not achieve absolute disagreement.
This kind of divergence is not something that we have in ancient times, and it will exist for a long time in the future.
This is a constant law of "the coexistence of good and evil" by human beings, and when the law of good is activated, good results will be obtained.
To say that "disagreement" is a beautiful existence is to say that once the essence of "disagreement" is mastered by us, it will automatically form the positive social significance brought about by "disagreement".
This is also the biggest difference between humans and machines, and even the biggest difference from other species.
For example, sheep, eating grass is the basic commonality, and no sheep will stand up and say: today we don't eat grass, but eat wolf meat instead.
Since "disagreement" is an unavoidable existence of human beings, human beings must correctly deal with all behaviors that arise from "disagreement".
Full:In fact, Sun Tzu made a definition of "differences" that cannot be eliminated by human beings, and gave sufficient evidence.
Only when human beings learn to deal correctly with each other's differences can they be able to unite and develop together.
For human beings, the significance of looking forward is far greater than the rejection and mutual hostility of the current "differences".
If the differences are not resolved well, there will be ** and differentiation, so Sun Tzu said: Broken, the country is second.
The original meaning of this sentence is: always regard the thinking of ** and differentiation as a regression of human beings.
Next by:It can be understood as regression, degradation, negativity.
With such a general ideological program, there is a correct collective cognition, which we call faith today.
Therefore, I annotate the "whole army" as a correct collective belief system, a positive, effective, and correct belief system, which will inevitably promote the progress of social civilization, and human beings yearn for a better character, and will inevitably choose to support a more positive, effective, and beautiful belief system.
The word "broken" here is actually aimed at the internal and external dual system of breaking, internally, the people are more positive, high enthusiasm for life and production;Externally, such a way can easily gain the recognition, support and yearning of people of other nationalities.
Therefore, the whole army is a fire in this passage, which shows its vigorous vitality and development ability.
Brigade:It belongs to the soil, the Lord tolerates, and the Lord constantly optimizes the beautiful environment.
Full Stroke:It is golden, active, main consumption and expansion.
This is the result-oriented application of wood, after having a certain strength and influence, it will automatically form infinite expansion, which is not subject to human will.
Quanwu:It belongs to water, the main conception, the main development foundation.
The relationship between the five elements of Sun Tzu is also a dual system of yin and yang, so the conclusion that we obtain Sun Tzu's yang attributes belongs to the guidance of the program, and the specific implementation needs to be carried out only after the law thinking of the program can be implemented.
This is also the meaning of the five words "broken", broken is the discourse of two results: the difference is reduced, then the object of human "breaking" is the "difference" itself;If the "differences" expand to conflicts, then the object of "breaking" shifts to cooperation and win-win.
In the plot of attack told by Sun Tzu, there is a person whose thoughts are very similar to him, even the same, and this person is Mozi. His theory of "non-attack" is not not attacking, but the meaning of everyone minimizing differences.
The original meaning of the word attack is:It effectively combines human cognition with the laws of heaven and earth. Therefore, it has evolved into human behavior, and the extended meaning of "divergence" has arisen.
Let's move on.
Yes, therefore: a hundred battles are won, and the good who is not good is also;Without a fight, the soldiers of the people are the good of the good.
Translation:
In the confrontation between countries, the most correct and reasonable approach:History and lessons tell us that if all differences are not properly handled, they will turn into confrontation and conflict, and once a fierce conflict rises to the level of war, the result will not be able to completely resolve the contradictions in the conflict, and the contradictions will continue to ferment and even evolve into more tragic conflicts. Only by truly understanding the harm of war under extreme conflicts, proceeding from the common interests of all people, formulating a more reasonable distribution system, making reasonable concessions to each other, and taking into account each other's interests and mutual benefit, can we truly and effectively resolve the contradictions and conflicts between them.
It is also the only effective way to resolve differences between them.
This is the idea expressed by Sun Tzu in this sentence.
Note:
One is right and wrong, and the other is good, and Sun Tzu embodies two ways of dealing with problems through the application of the two words of goodness.
Sun Tzu believed that mankind can never solve problems by relying on war, and that the only way to solve problems is to make concessions to each other and maintain a way of mutual benefit and common development that can effectively resolve conflicts.
Earlier, Sun Tzu emphasized that self-strength is the guarantee of peace and the foundation of "invincibility", precisely because he has achieved the improvement of comprehensive strength and obtained a major right to speak, which to a certain extent also means that we already have a strong right to speak and distribute.
When a country has such strength, such a country must assume the responsibility to match the strength.
So in the last sentence, Sun Tzu is telling us: great strength lies in reducing human conflicts more reasonably and effectively, rather than stimulating human conflicts.
Rationalizing disagreements is a skill that the Lord must have.
The most easily incomprehensible sentence is "victory in a hundred battles", these four words do not refer to victory in war, and it is impossible for human beings to win every war.
Sun Tzu's victory in a hundred battles refers to the fact that when the right to speak is getting bigger and bigger, and the initiative of distribution is also in his own hands, he keeps biasing his interests in favor of himself, and fairness is gradually abandoned by himself, which is undoubtedly weakening his international status and international credibility for a strong country.
All the previous efforts were in vain. So this is followed by the ungood.
Sun Tzu's core idea is that the benevolent are invincible.
Therefore, his wisdom reflects the wisdom of "invisible soldiers" everywhere. Let's move on to how he goes a step further by "soldiering invisibly".
These belong to the program, belong to the category of guidance and theory, and do not have the method of practical operation, so Sun Tzu gave the first clear solution under such general guidance - Fang **.
Therefore, go to the army to fight and conspire: and then cut the enemy;Second, the soldiers. The siege of the city is a last resort.
Therefore, it is regarded here as under the guidance of the general ideology of the above "five perfections and five breaks".
Go to war.
Translation:In line with the law of long-term human development, we are told that the best solution to the differences and conflicts between human interests comes from: to make clear the points of disagreement and conflict, and to find the reasons for incompatibility, to calculate them in a long-term cycle, to resolve the differences according to the factors of the differences themselves, and finally to find the goal that everyone agrees on and pursues together.
Note:
On:It shows the solutions, cognitive systems, behavioral standards, etc., and the high-level wisdom.
Van :The original intention is to follow the laws of human beings and maintain the laws of human development. It has a strong optimization connotation, and by extension, it is reminded, admonished, forced, etc.
Mou:The ultimate pursuit of talents lies in taking the long-term development of mankind as an eternal topic. Characters with the prefix "廿" have such an expression. For example, our traditional Chinese characters - Chinese characters. (Han).
Law:The long-standing existence of disagreements tells us that there are two major systems for resolving disagreements, one is to change disagreements by force, and the other is to change disagreements through consultation. There are two major systems of coercion, namely: the collective willpower of the society, and the maintenance of interests under the leadership of a few interests, in short: moral dominance and interest dominance. There is an important basis for consultative change, and this foundation, let's move on to how Sun Tzu reached an agreement through negotiation.
There are two major systems on the basis of negotiation, namely: cutting and fighting.
Secondly, the cutting of the relationship;Second, the soldiers.
Translation:First of all, find the common goal, think about the meaning and value of the future, look to the future, there is a future, and think about problems on the basis of lasting development, which is the foundation of long-term development. On this basis, learn to give up your own interests.
Essentially, both sides are giving up their own favors to time, because everyone wants to buy the "future".
This is the current interpretation of these eight words.
Note:
Delivery:For the future, look for common opportunities.
Diplomacy:It is to look for opportunities externally and release opportunities externally;Communication, through the external search for opportunities, to obtain more open development opportunities. The word "to" has a very strong extension of "way out".
Secondly:Here it is equivalent to our important theses today, in which the inner law is highlighted at the table, the law is the first, and the second table excludes and lowers, and the two words together can be understood as: give up all arguments and look at the important contradictions first. It is yin, and the second is yang.
The phrases of Huaxia are basically based on: yin and yang, yang and yin;Yin Yin;Yang Yang is a way of expressing ideas in the form of word combinations.
Through Sun Tzu's article, we can see very clearly that such a clear principle of words and word combinations has been quite mature in the late Spring and Autumn Period.
Law:
What is the Foundation?
For a family and an individual, the foundation of each person's vitality comes from the expectation of future goals, and when individuals lose their life goals, they will enter a state of confusion, helplessness, helplessness, and confusion. For human collectives, the premise of achieving common development and stable development lies in building collective goals.
The goal itself comes from the **, expectation, prediction, and yearning before the time happens, with a strong beautiful attribute.
Such a law brings a very clear legal thinking: looking to the future is an important basis for resolving differences.
Learn to look to the future, and only then can mankind have a future.
Bing, a table of conflict of interests.
Secondly, the cutting of the relationship;It is equivalent to giving up one's own present interests for the sake of the future.
Second, the soldiers. For the sake of common development, abandon the current conflict of interest.
Comment:
In fact, few of us pay attention to the fact that there is a fatal limitation in life, whether it is an individual or a business, that is, never looking at the future. In the best state, that is, at the end of the year, most people are immersed in the present and the present, which is a merit of human beings and a fatal flaw of human beings.
Therefore, human beings must learn to divide labor and learn to depend on each other. Focusing on the people in front can better solve the practical problems of the present, and people who focus on the future can help everyone point out the direction.
There is no high or low level in human beings, and everyone is important.
There are those who promote social progress with the extreme play of individual ability, and there are also those who need countless individuals to unite to promote social progress.
For example, peasants, if the peasants of all mankind are as scarce as Confucius, Sun Tzu, and Shakyamuni, then what is the significance of our great inventions and creations?
What's more, how great inventors and creators can be separated from the efforts of countless unknown people.
The world should be grateful to those who are willing to be ordinary, and to help these ordinary and unknown people as much as possible.
This was a major ideological system in the mid-to-late Spring and Autumn period, to which Sun Tzu clearly belonged.
Looking to the future, is the result of common development the world a great harmony?
Doesn't it have a familiar taste?
Under this general ideological system, Sun Tzu then shows a back-facing argument: the way to attack the city is to have a last resort.
The siege of the city is a last resort.
Translation:Turning the law and the future into a contest for immediate interests, and the only way to resolve differences is to leave the immediate interests to compete, which will inevitably lead to the loss of the future, even if the party that wins in the end has actually laid a huge hidden danger for its own future.
Note:
The city can not be simply understood as today's city, and the ancient regional names under the alliance of group interests include state, country, capital, yi, and city;
A state generally refers to a consortium full of the future;
The state generally refers to the center of the collective common faith;
All generally refer to a collective gathering place with a temple;
Yi refers to the construction of reproduction areas constructed by groups of pure blood relations;
Urban areas generally refer to public places that provide personal values and life development for all people.
So we have the words of city-state, state-city, capital, and city-town.
City is a general word, not a specific one.
As a last resort.
Not as a last resort as we understand it today, the word "no" here is pronounced "fu", which is taken in Sun Tzu's article as: understanding of unknown disasters.
No, mastering this character is of great significance for understanding ancient Chinese, especially pre-Qin ancient Chinese.
This chapter is a supplement and continuation of the previous chapter.
We see that Sun Tzu's third chapter, "The Quest for Attack", begins with fundamental thinking about human beings. The core of this passage is to tell that human differences are the inevitable laws of existence of human beings.
Whether it is an individual or an individual, an individual and a collective, a collective and a collective, even oneself and oneself are often very divided.
The differences between oneself and oneself are clear, and the comparison between their positivity and negativity is optimized, so it is called by Confucius: and standing.
Translated is to clarify the value and purpose of one's life.
And to stand is not to start a family.
In the era of Confucius, thirty years old was almost the age of being a grandfather, not to mention that it was still a pure family culture at that time, and the choice of karma had a lot to do with the attributes of the family.
And standing, what stands is personal ambition and ideals. After 30 years of various interests, hobbies, attempts, and practices, I finally gained the direction of my life at the age of 30.
This direction is called seeing oneself, but at this time, it is just seeing, and it is necessary to catch up with oneself, so there is the concept of forty not confused.
Not being confused is not being confused, but a very clear goal in life, which I call finding yourself and then being yourself seriously.
Although Sun Tzu is talking about the art of war, behind the art of war is still a collection of demands that everyone yearns for in their individual lives.
This is a system in which no one fights for the sake of war, and it is all for the sake of their own interests, ideals, and goals.
There is only one person in the entire history of China, who fought for the evil anger in his heart, and this person is Huang Chao.
The Huang Chao family is very wealthy, and it can be said that the wealth is rivaled by the country. Huang Chao actually wanted to participate in a fair and just imperial examination, but as a result, the Tang Dynasty's gate lords and factions led to serious corruption, degeneration, and decay in the scientific examination, so Huang Chao took a huge family business to reason with those Tang Dynasty "Qingliu".
So Huang Chao said arrogantly: The city is full of ** armor. This sentence is set aside today: If you take the money, you will be smashed to death.
His ideal in life is not to govern the world at all, let alone a great ideal, but just to seek justice.
In fact, judging from Huang Chao's literary level and attainments, even if he is in a fair scientific examination, in fact, he can't pass the exam, which is really not good. Later, his behavior was even more arbitrary, and he could have established a good dynasty, but Huang Chao didn't take the dynasty seriously at all.
So, we see a problem that Sun Tzu doesn't explicitly address in this chapter, and that's the importance of a collective fairness system.
The contribution of geniuses should not be overemphasized, but the efforts of the majority should be seen. There is no one after another who is willing to be ordinary, and the genius eats the soil, and he doesn't know where to look for it.
Seeing the future, but also seeing the real and effective value and meaning of each person and each small group now, so that we can construct a way to resolve differences in the fairest way.
So in this chapter, Sun Tzu is talking from beginning to end: Treat differences correctly.
Managing differences and correctly dealing with them is a major issue in the new era of mankind.
Let life return to the meaning and value of life itself, put aside their own advantages and contributions, and look at the advantages and contributions of others.
The reason why this world is great is that every ordinary and extraordinary person is harmonious, support each other, mutual benefit, and learn from each other's strengths, so that the society has great possibilities. The richness of life itself is inseparable from the development of diverse cultures, and behind diverse cultures is the overlap of differences, and these themselves lie in the fact that they tolerate each other's differences, so as to be the same.
End of chapter. 
The rooster snores.
I'm doing grandchildren.
Sleep at night.
Chang Ling lives up to people.
Though there is weariness to come.
But the fear of rainbows is white.
Look up at the sky.
A few stars hovered in the dark.
Ben will ask the sky.
The day is from the Ming Zhai.