Throw nowhere to go, to die and no, north.
Death is not enough, and the scholars do their best.
Soldiers, soldiers are very much, and if they are trapped, they are not, and they are afraid.
If you don't do anything, you will be solid.
If you go deep, you can't detain it, and if you have it, you have to fight.
Throw nowhere to go, to die and no, north.
Translation:
The wisest way to choose is to detach from the influence of subjective emotions and focus on the overall judgment of the future, which comes from seeing the shortcomings and limitations of the present, as well as the potential crises, and effectively separating these crises and limitations.
It's called - throwing in nowhere, dying and no, north.
Here I note that it is a subjective emotion, which lies in the application of the word "nothing" in the article, once the word "nothing" appears in the use of human thinking, it means that the perceptual system and the rational system are perfectly balanced.
Such ability can help us accurately judge the effective combination of timing, self-ability, and environment. In layman's terms, it is: the ability to judge and apply clear information.
It must be dual abilities, one is judgment and the other is application. Application is the only effective means to test whether the judgment is accurate. Only if a person trains himself for a long time to make a gap between his results and his judgment, he will be able to get closer and closer to accurate prediction.
This kind of content has been explained before, but we see that Sun Tzu's description of the principle of judgment is completely different from Sun Bin's.
Sun Bin directly uses "death" to emphasize and highlight the potential crisis, self-righteousness, and blindness, which is a typical horror effect.
People are afraid of entering the realm of death, so Sun Bin uses "death" as a provocative word.
Death, in ancient times, was usually regarded as an unnatural death, the end state of not completing the task. Generally refers to the lack of life in a desperate situation. As for the death of the Shu people and the death of the villains, such records do not conform to the pre-Qin culture. The true meaning of death in seal script and the ancient characters before it is: to fall into a state of losing opportunities.
Death and error here are two different concepts.
Each of us makes all kinds of mistakes every day, don't we also live well? Even the great successes have walked through one mistake after another, and without one mistake after another, how can they gain correct cognition?
Therefore, the first way to educate children is to encourage children to face their mistakes bravely. Only when a person is not afraid of making mistakes, has the courage to admit mistakes, and has the courage to face mistakes, can he have the ability to change his mistakes.
Adults, especially those with certain accomplishments, are rarely pointed out to their faces, even if they make mistakes, so adults need to be introspective.
Death is a state of being wrong again and again, without self-knowledge.
And the word, in the era of Sun Tzu, often has a relationship with the ancestors, and the inheritance has a relationship, Sun Bin here "and" word, obviously belongs to the meaning of obstacles, barriers, if used today's translation can be understood as: unable to move forward.
Death is not the same as being on the road to a dead end, and further into the abyss, blind in the eyes and mind, that is, turning a blind eye. That's what Sun Bin meant.
It is worth mentioning that only a few people used the word "and" in the Song Dynasty and before.
It is almost rare to see this word in the writings of Confucius, Sun Tzu, Zengzi, Mencius, Zhuangzi, Xunzi, and so on, and it is almost impossible to see such an application. The Book of Songs has a similar meaning, but the principle is still about inheritance.
The word "north" in this sentence has the meaning of double judgment.
The first is the judgment of "investment", which is equivalent to seeing the road clearly and then hitting the road.
The second is the judgment of one's own technology, ability and strength.
Seeing the road clearly does not mean that you will succeed; Grasping the truth does not mean that the truth can be applied.
This kind of truth can be seen everywhere. For example, **, real estate, the Internet that emerged in 2000, thousands of troops crossed the single-plank bridge, and only a few people survived.
Timing is important, and it is even more important to grasp the actual judgment, professional ability, power, strength, and environmental integration ability.
Therefore, this sentence is equivalent to: self-knowing, wise; He knows, wise. Those who are wise from themselves, know; Wise others, OK.
We can see that the pre-Qin expression of internal and external expressions to obtain clear cognition and judgment, Sun Tzu has a system, Confucius has a system, Lao Tzu has a system, Sun Bin has another system, and Mozi also has a system, in fact, they are all the same thing.
Lao Tzu's judgment is called the opposite movement of the Tao.
Any judgment, as long as it grasps the essence, it is easy to make a clear discernment. Therefore, Lao Tzu directly took out the master of things - "Tao".
Sun Bin uses the method of "so" from the surface to the inside, unlike Lao Tzu who directly "from the inside to the inside", which makes the brains of later generations crazy**.
Knowing the laws is from the outside to the inside, how can you be born to see the abstract laws, and then summarize the laws through the laws?
Of course, Lao Tzu meant to see the law through the phenomenon, but the question is how to see through the phenomenon? What is the relationship between phenomena and laws? The generalization of an anti-word is too highly abstract, so Lao Tzu's sentence has been engaged in for more than 2,000 years, and many people still don't know what Lao Tzu is talking about.
Or Sun Bin is clear - so.
It is the cause, basis, and root cause of the phenomenon.
For example, if people like money very much, they should not look at money, but look at the ways to make money, and look at the methods of making money, not at the method itself, but at how much high-level material and spiritual value services they can provide to others.
The capabilities of these services become methods, and then the methods are fused with the environment.
Therefore, the essence of making money is its own value.
This self-value is what Sun Bin said.
Lao Tzu's reverse character is not, he means: what kind of money? Wouldn't it be more meaningful to look directly at the essence of one's own life?
The problem is that the foundation of life is the guarantee of the material world, and man cannot live by eating air. Therefore, if you go too far, you will enter into the nihilism of life. This is also the root cause of the misguided path of some extreme practitioners of Taoism. The essence of the One lies in the grasp of the source, and the question is that without the true self, how can we see the source?
Therefore, Taoism is the goal, and it is the method.
Death is not enough, and the scholars do their best.
Translation:
Only by constantly and repeatedly, from the perspective of God, from the perspective of all, from the perspective of all-perceiving, from the perspective of the true God and the righteous soul, by looking at our own crisis, inadequacy, stubbornness, stubbornness, arbitrariness, and all the obstacles that prevent our soul, wisdom, nature and nature, and our own heart and nature, can we discover the root cause of our own real problems. The behavior of "Zhende" naturally conforms to the laws of heaven, so all kinds of spiritual people, creative talents, and ordinary material addicts get the effect of the laws of the Tao, so the stars arch over them.
I used the "Stars Arch" in Confucius's "For Politics", which I think is very appropriate.
This sentence is similar to Lao Tzu's "see it, see it, and call it Yi; If you don't hear it, you can smell it, and the name is Xi; If you don't fight, you have to get it, and the name is small. "It's the same thing.
It's just that everyone expresses it in a different way. Micro is the power that is everywhere.
As the Yi says, only with the support of all the people can we truly achieve the center. Therefore, it is called the center, and all the people are served.
This kind of thinking is a highly consistent ideological system in our ancient times, no matter which school or school, it is all such a thought.
There was a very remarkable system of descriptions of gentlemen and kings in ancient times. However, the shortcomings lie in the overemphasis on the responsibilities and constraints of kings and kings, and the neglect of the responsibilities and constraints of social backbones, capital, large family forces, and social groups.
How can a society put the blame on one person or a few people?
This is the result of the joint action of all the backbone of society, the public, and the leading forces of the main body of society, so it is still Confucius Niu, directly with a "star arch", crape myrtle wall has the role and function of crape myrtle, too micro can not be idle, Tianshi can play the role of the arch.
Sun Bin emphasizes the relationship between the central force and the auxiliary force.
焉, neither mood particle, nor conjunction, pronoun, this word is the protagonist not a supporting role. In fact, if you look at the head of this word, you will know that this word is very important, and the head of the word Yan is the word "positive", which is equivalent to the fact that this word is born with its own laws and law attributes.
Shi, this word today is almost completely incomprehensible in ancient meaning.
The real meaning of this word is: the talent who controls the law.
In ancient times, once it was said that it was a scholar, it was equivalent to a professional in a certain field today.
Professionals have a natural attribute at all times, and this natural attribute is called the right to speak.
It is precisely because of these attributes that scholars are often important people who discover and cultivate talents, so this word was also used as the person in charge of talent recommendation in ancient times.
Shi is a person who has been a scholar.
Confucius famously said that it is called "Push the Ten in One".
This does not mean that ten people are elected, and then ten people are elected one more person, who is called a scholar.
What Confucius means is: A person who has systematically classified laws and phenomena after repeated practice and refinement, and can easily apply the laws, and thus make great contributions to society, is called a scholar.
Result-oriented treatment of a taxi is far more effective than identity.
Look at how demanding the old master is.
You have to prove that you are capable with facts and practice, so you can't, and you have to make a real, tangible contribution to the society that the people can see, so that you can be qualified to be a scholar.
Mozi begins with "Relatives".
If you enter the country, you will not be able to survive the country. See the virtuous but not, hurry, slow down. There is no urgency for non-virtuous people, and there is no concern for the country. Slow the virtuous and forget the soldiers, and those who can survive with their country, there has never been.
Mozi's taxi very clearly emphasizes another attribute of a scholar - morality. When the state selects professional talents, it cannot only look at ability and morality, because high-energy talents without moral character will have greater destructive power and danger.
Mozi's sentence uses "urgency", which is very clever.
Where is Gao Ming?
How can character depend on personal self-discipline? Do I care if your character is good or bad?
In a hurry, it's fine.
What does that mean? Institutions are more reliable than people.
Therefore, under the fair, just and open system, it can play a more effective role.
This is a very prominent ideological system of Mozi. No, in ancient times, it was regarded as a higher level of discernment.
However, Confucius's theory is more concrete, what kind of rules and systems can be widely recognized by the masses and more reasonable?
The "scholar's best effort" here cannot only rely on the scholar's character, morality, and self-discipline. In the face of family affection, interests, and human nature, most people's chances of failure are far greater than the odds of constraints under the open system.
Therefore, Sun Bin immediately gave a solution:
Soldiers, soldiers are very much, and if they are trapped, they are not, and they are afraid.
Translation:
The interests of the **, the weakness of human nature, even the most great "scholar", these human characteristics in the "evil" will not disappear, only the clever system, rules all-round, no dead ends, transparent supervision of the evil of human nature, in order to really let the scholar play a positive talent value.
The word soldier here is equivalent to the impulse under the interests of **.
In the pre-Qin period, trapping characters was equivalent to a high-level talent who ignored rules and laws and was trapped.
Because the trapped word in this sentence follows the word rule, which is equivalent to an all-round, dead-end, and transparent supervision system. Sun Bin uses the word "trapped" here, which has a strong flavor of "governing the country according to law" and highlights the seriousness of the law.
Fear, the object of this word is the heart. Expression, see the true meaning of yourself, often used with fear, this kind of use comes from Master Xu's annotation. Master Xu was the most typical advocate of "human position" in ancient times, so his annotations are often linked to nature, true self, and heart. The fear in the text has a strong idea of curing the root cause.
If you don't do anything, you will be solid. If you go deep, you can't detain it, and if you have it, you have to fight.
Translation:
The methods, systems, and rules for solving problems in a balanced, listening, and taking into account are the laws that have remained unchanged since ancient times, and are the laws of social stability and lasting development.
Extensive information collection lies in the decomposition of the essence of information after in-depth analysis, and the identification, separation, and utilization of information effectiveness, so as to truly enter the inner essence of things, which is the only way to solve all confusion, ignorance, defects, deficiencies, arrogance, and conceit.
Balance from the outside, supervision from within, transparency, and thorough understanding of the self and the system in which the self belongs is the beginning of the real application of the law, which is also the only effective means and method to consider the collective system.
Dou, there is no problem here as a standard of consideration.
Be.
Therefore: its soldiers do not cultivate, do not quit, and ask for it.
By chance, dear; Don't let it, believe.
If you understand the two most important words of this sentence, the idea of this sentence will be very clear.
No, here it is regarded as a series of ignorant behaviors and rule-breaking behaviors that arise from human selfishness and greed.
Dear, everyone is equal and widely supported. The ancient character of the pro, expressing the supreme pursuit of human life and spirit is to protect the orderly operation of the laws of heaven, and the seal script is added to see the word, which is a great progress in word-making. Why?
Anyone can say that they are the defenders of the order of the Heavenly Dao, and the villains of Liangshan will also carry the banner of doing the Tao for the Heavens, but what they do is all to harm others and benefit themselves, burning, killing and looting.
The problem is that they themselves don't think they're evil, and that's the point.
In fact, the real value of the Water Margin tells us is the principle of pro-words.
When the social system and system enter the way of self-interest and private use, and enter the evil law, the society will use evil to counter evil, and the reference of every person who does evil is the environment, so they do not think that they are doing evil, and even think that they are doing the right thing for heaven.
The pro-word has added the word "see", which essentially emphasizes selflessness, seriousness, seriousness, rigor, reasonableness, and a comprehensive reference for measuring everyone's inner morality.
This is a text about the dialectical relationship between good and evil, and Sun Bin is obviously emphasizing the law of restricting private feelings and selfishness with this word. We only need to think about a problem, and the pro-solution comes out.
How to restrain people's selfishness and selfishness? How to build a trust system for the public? It's Fang**.
In essence, this sentence further strengthens the non-discrimination of the rules. In the text, precepts, requests, covenants, relatives, orders, and letters are used, and in the pre-Qin precepts, relatives, orders, and letters, they are completely aimed at the state system and gentlemen.
The common people do not treat everyone equally, there is not much value, and the gentleman does not treat everyone equally, in fact, there is not much value, the key is whether the system has the ability and conditions to treat everyone equally and everyone is equal.
That's the crux of this sentence.
Therefore, "abstain from no", "abstain" is the unrestricted nature of human power, and the abstinence is the abuse of power. The initiator of the order is the system, not the subjectivity of people.
Letter, here as a lasting humanitarian stable development.
We see that such a thought is truly articulated for the first time in the path of the soldiers.
According to common sense, the topography chapter should systematically express such a theory, but such an idea is put in the Nine Lands, which is obviously a special supplement to Sun Bin. Such an idea, in Sun Bin's time, was actually a principle that most thinkers agreed on, including Mozi.
Legalism also adopted such a theoretical system, which had to go back to Confucius.
Confucius was the first to make it clear that the rule of man is not as good as the rule of law, and after more than 100 years of influence, many talents from the princes and countries at that time gradually formed a unanimous identity.
With regard to the law, Montesquieu in the West also explained the principles of these contents. (Montesquieu, On the Spirit of the Law).
We see that the article has very clear writing features, and the purpose of Sun Bin's extreme soul science application in the previous chapter is to announce this answer.
The addition of this content makes Sun Tzu's military path more complete.
We found a question, why did Sun Bin do this?
The reason is very simple, let those with vested interests give up their interests for the sake of the laws of heaven, fairness, and justice.
But is this realistic?
It's not that the stakeholders themselves don't give up, but why should they give up?
Under the convention agreed by everyone, the benefits obtained in a reasonable, legal, fair and just manner, let the family unconditionally give up the benefits, which in itself is not in line with the law of fairness and justice.
Some theories in the East and the West have even changed violently and punished harsh laws, but such methods cannot solve the problem at all.
It's just that the landlord Zhang was replaced by the landlord Liu, and the small capital was replaced by a big monopoly. This question has plagued all mankind for thousands of years.
The dragon slayer boy still became an evil dragon in the end.
Let's take a look at Sun Bin, how did he solve this doubt of mine?
Forbidden to doubt, to death there is nothing, we have no money to spare, not evil; There is no life left, and it is not an evil life.
On the day of the order, those who sit on the sitting, those who lie down, those who are throwing themselves into it, those who have nothing to do, and the courage of all the soldiers.
This passage can be summed up in five words - wealth responsibility system.
To put it simply, it is:The amount of wealth must be linked to the ability to solve the employability, the contribution to society, and the significance of positive social development. This is the law that is common in the world today, but the law in the world today is taxation. That is, to balance the gap between the rich and the poor through taxation.
The question is, have the slums, street vagrants of black Americans been solved?
Has the gap between rich and poor been solved?
Is it really fair for them to get their wealth? There is a clear hand of control over the flow of capital.
Sun Bin's method is different, directly linking wealth with specific people, things, and things in society, and wealth has reached a boundary, which must be open and transparent.
People can have privacy, but power and wealth cannot have privacy, and Sun Bin expressed this meaning.
There is no surplus of our people, which is equivalent to all the actions of all those who have the right to speak and distribute, and there is no personal privacy.
If you want privacy, don't be a taxi.
There is no right or wrong in wealth and capital, and the root cause lies in whether the system and power that control wealth and capital conform to the supervision and restraint of fairness, justice, and transparency.
This is a typical Confucian thought of "self-denial and revenge", in the "Analects", "no: suffering from the few, suffering from no, even; No: suffering from poverty, suffering from no, peace. That's what we are talking about.
Let's simulate Sun Bin's solution.
Does it seem unfair for a person to obtain reasonable and legitimate wealth under the same conditions through his own efforts and abilities under the same conditions?
Just like in the 100-meter course, if you want to win the million-dollar championship prize, the only way you can do it is through your own ability, and we can't be jealous of the wealth of a champion, but we will envy the talent of others, not their wealth.
The hatred of wealth is gone.
Wealth is linked to ability and fairness, and wealth will be freed from the evil path.
We then deduce that the champion began to start the development of sports business, and his business success allowed more people to obtain a better life, rather than infinitely squeezing the value of others' time, such a wealth expansion, and the champion obtained great wealth in the spiritual world through his wealth and ability.
As a result, the true good deeds of business were born, and such wealth would become the cornerstone of social civilization. Even if you are poor, can you still hate the rich?
Why do we have rich people who keep doing charity today, and the common people don't care?
The motive of wealth, the object of wealth responsibility, and the goal of wealth responsibility have no relationship with the common people.
Everyone is regretting how they supported a white-eyed wolf back then.
More importantly, is it true that these wealth acquisitions are made fairly and justly?
Is it really reasonable, reasonable, and legitimate?
Once the "three disagreements" will be "the courage of all the people".
These four words are equivalent to the division under the slogan of justice.
Countless dragon-slaying teenagers were born.