Annotation of Sun Tzu's "Topography".
The earth can fully guarantee the environment in which all things grow.
Not all lands are called land, only superior biological environment can be called land. Soil is an environment that conforms to the law of growth of all things, and the word "soil" belongs to the "soil" that human beings yearn for.
The essence of Sun Tzu's "Topography" is to talk about the method and importance of building a better living environment for human beings.
In the military commentaries of the two Han dynasties, the chapter of "The Art of War" is annotated as the occupation of terrain in war, and in fact, the competition for the advantages of the war environment belongs to the content of "Nine Lands".
At the end of this chapter, there is a world-famous saying - know yourself and know your opponent, you will not be defeated in a hundred battles, you will know the heavens and the earth, and victory is not endless.
This sentence is understood by many people as: if you have all the information about yourself and the enemy, you can win all battles or be invincible.
In reality, is such a fact possible?
There is a huge disparity in the strength of the two countries, even if the weak country is clear about the strength of the two sides and how to grasp the information of the two sides, will war be certain? Therefore, this sentence has been seriously misinterpreted since the Han Dynasty.
In the annotations of this chapter, I will adjust the order of the articles and adjust the structure of the articles according to our classification and reading habits today.
Let's look at Sun Tzu's chapter, what kind of humane wisdom does it talk about?
Sun Tzu said:
Sun Tzu began by summarizing the construction of a good social order of human beings and the beautiful living environment of human beings into six major systems, and named them as topography.
Terrain: Thorough; There are hangers; those who have branches; There are those who have a narrow; those at risk; There are far away.
Constituent elements of a good social environment and order:
First, the unimpeded access to talents, this is called a passer.
We have a saying called "political communication", which is actually another way of saying "people". Let's take a look at Sun Tzu's definition of "political communication and harmony"?
I can, in the past; Peco, since, said through. Those who pass the form, first: live in Gaoyang, benefit the grain road, and fight the rules, benefit.
Translation: The national talent system is widely respected and recognized by talents from all over the world, and they are attracted by such a talent system. This is what I can be, in the past.
The reason for the major misunderstanding of this sentence since the Han Dynasty lies in the fact that the pre-Qin period refers to the people under the comprehensive factors of culture, system, and politics implemented by the state.
For example, we are familiar with "Qingqing Zijin, you my heart", this sentence comes from "The Book of Songs" and "Zheng Feng Zijin", the article uses you my heart and my thoughts, not to describe someone's thoughts about their sweetheart.
The content of Zheng Feng Zijin is the people's yearning for a "beautiful political and cultural environment", and this article, I think, is largely describing Zheng Guoren's nostalgia for children.
If I use the word in Song and previous articles, especially in the pre-Qin period, such as: Erzhi loves me.
This is not to say that you and he love me, but to say: the system of the state is very strict, and everyone is equal before the law. If we don't understand my words, we won't be able to read the meaning of such an article.
Therefore, once the word "I" appeared in the pre-Qin period, it must be related to national policies and the social and cultural environment.
For example, when Americans come to China, we ask them where they come from? They can only call themselves: I am from the United States. It can't be said that it is me or giving.
Therefore, the title of pre-Qin me is often used as a pronoun outside of one's own clan.
The establishment of the word "I" as the first person began in the "Yuan Dynasty", because the people at that time were not really Mongolians, but the country built by the Mongols themselves was also Mongolian, and every Han Chinese living in Mongolia was a foreigner, so it became a common phenomenon to call myself a foreigner.
After the formation of such customs, later generations no longer used the word I as a national distinction, but a wide range of first person.
The emperors of the Yuan, Ming, and Qing dynasties claimed to be me every day. It's not our film and television drama interpretation, every day every day "how I am, how I am".
I translate it accurately: a representative under the authority of the world. Equivalent to our **, chairman. Who has nothing to do with their daughter-in-law and son and says: **How am I?
Therefore, I often use it in edicts and edicts. Meaning: On behalf of the people of all ethnic groups in the country, I hereby promulgate.
Regarding self-designation, the pre-Qin dynasty generally used "yu", and I belonged to a group of people who pursued a certain spiritual pursuit. It must be a person who pursues the spiritual world, so Qu Yuan's sentence can only be written: I will go up and down and seek. He can't write me or Yu.
There is also a self-title, called "Yu", which is equivalent to the self-name of a certain occupational group. For example, family doctors, they can call themselves Yu when they come out.
In ancient times, this word generally referred to:Purposeful actions, purposeful movement of space, etc.
In the pre-Qin and Han dynasties, this character was specifically set for the state system. The superior state system attracts people to realize their own ideals, and the way is called Xiang.
We have a colloquial phrase called "Gift and Return".
These four words do not mean polite exchanges between ordinary people, but that the state system is widely recognized, the country is highly developed, and it has attracted a large number of foreign "immigrants".
We know that from the Han Dynasty to the Tang and Song dynasties, China was the holy land of human civilization, and the first choice for students from all over the world was our place.
From the pre-Qin period to the Han Dynasty, the word "past" refers more to the unimpeded channel for attracting talents. The corresponding to the past is to come.
Come, in today's words, it is simply understood: the value of labor is fully realized.
Therefore, when used in ancient texts, it is often used to describe the complete release of the ideal of life.
In the thinking of our ancients, the first labor value is called - ideals, aspirations, and aspirations.
Unlike what we have today, just look at the salary, salary, bonuses, shares.
Of course, the only way for bosses to retain talent can only rely on money and profit, because their personal moral charm cannot play a role, and they have to use money.
Peco, since:The ideal lifestyle and working environment have been widely respected, and talents have found a holy place to realize their ideals, and they have released their life ideals and ambitions through their talents.
The other word in this sentence is difficult for us to understand today. The annotation of this word, when the Kangxi text was deleted and entered, our annotations were castrated in the past dynasties.
The original meaning of the word is: to have the tools or environment to achieve a certain purpose, and by extension, to the human system and humanity.
At the beginning of Sun Tzu, he put the construction of the talent environment in the first place, so he wrote: I can, in the past; Peco, since, said through.
Tong, to use modern words, is actually just two words - freedom.
Therefore, a more accurate translation is: the environment in which life grows freely.
Because there's a very important text in it—yes. In ancient times, it was used as a way to acquire knowledge and ability. Equivalent to our today's college and graduate school graduation.
If the ancients used the word "have" in talents, it means that a person has acquired a certain talent.
Talented people can release their self-worth and release their own life value, which is called action. Therefore, we will still say today that there is great achievement, and great ability is outstanding.
For those who are well-informed, I annotate that the unimpeded flow of talents is actually more clear about the foundation of the social and humanistic environment.
Like a family business, from top to bottom, there are seven aunts and eight aunts, how can such a company attract talents? How can such a company have sustainable development potential?
If the country's talents become second, third, and fourth generations, imagine that the purpose of these future generations to obtain positions will only be for stable and comfortable working conditions, rather than for the realization of the ideal of life.
At least, most people do.
Parents seeking iron jobs for their children are in fact an evasion of their own responsibilities. Because it is too difficult to educate a great achiever with brains and wisdom, parents avoid their subconscious responsibilities, so it is easier to raise their children as "pets".
When the ancients cultivated their children, they often cultivated their children and assisted them in fulfilling their own ideals in life. Many of us parents today raise their children for the sake of their own peace of mind and old age. This is not a competent parent.
Paying attention to everyone's life aspirations is far more meaningful to people than pigsty comfort.
Even if you make a ** "pig trough" for pigs, the maximum value of pigs is that lump of meat. And if people engage in a "pig trough", the value of life is not as great as the value of pigs.
Many parents don't know this truth, but when they grow old in the future, once their children achieve nothing, they stare at the "** pig trough" while looking at the incompetent and selfish parents, and it is difficult for them to be grateful to their parents.
I have made some extended annotations here, in fact, "there is a way", not only the social system, but also the deeper determinant is in the heart of every parent.
Because politics and harmony are the result of collective efforts, not the efforts of a few people.
So under such conditions, Sun Tzu came to such a conclusion:
Those who pass the form, first: live in Gaoyang, benefit the grain road, and fight the rules, benefit.
The talent development mode of the society from the bottom to the top, from the inside out, will inevitably promote the social collective to take the lead in entering the system of higher civilization, which includes: everyone has the opportunity to release talents, everyone has the greatest release of the value of their own lives, and everyone has the ability and opportunity to promote social progress, which is the eternal way to have the longevity of human society.
The grain here is not the grain and grass in the war, and the carrier of the grain road is Jugaoyang. Gaoyang is synonymous with an enlightened social system and a humanistic environment.
Second, the continuous optimization and promotion of the environment and talents, this is called the hanger.
You can go, it's hard to return, and it's said to hang.
Translation:The essence of paying attention to and cultivating an environment that attracts talents is to help talents achieve greater breakthroughs and provide better promotion assistance for talents. The hanging word is specifically aimed at professionalism, spirit, and thought, and belongs to the promotion method of invisible interests.
Hanger: The enemy is unprepared to defeat him; If the enemy is prepared but does not, he will win; It is difficult to return to no, profit.
To help those who are waiting for life to bloom, or to help those who are eager for the release of life ideals, we can not just stop at the improvement of materials, educational equipment, and hardware, but pay attention to their inner quality and the ability to explore the laws in depth, and assist and stimulate them to release their greatest life potential
(1) Under the continuous optimization of internal quality and the continuous stimulation of the pursuit of inner life ideals, more outstanding talents will have a completely fair and just display environment.
Such conditions require a series of system design, standard design, and system design, and are not simple personal decisions. For example, my uncle happens to be a human resources functionary, even if he is extremely recognizable to my talents, even if he is extremely impartial, the only thing he can do is to tell me: Boy, if you want to enter that system, you can only rely on yourself.
Of course, he will tell me about the selection system, just like the students who applied for the exam today. However, this system was not transparent in ancient China, so every 100 years or so, the class would solidify.
It seems to be a fair and just selection mechanism, but the internal links and key factors cannot be mastered by ordinary people, which cannot be called "winning without preparation".
The selection mechanism is only established under the condition that even if my uncle is the director of personnel and I am familiar with the selection mechanism, the selection mechanism can still clearly determine my true level and ability, including but not limited to my personal talents and shortcomings, such a mechanism is the best in talent selection. This is "if the enemy is prepared to come out but does not, he will win." The true meaning of ".
Sun Tzu clarified here the essence of talent promotion in the environment, as well as the essence of a fair and just selection mechanism.
The only basis for selection is the real ability and life belief of talents.
Again, people are very different. There is no distinction between high and low, but there is definitely a distinction between good and bad professions.
Popular talents, yearning for:
A stable and comfortable working environment, and for this reason, their hedonistic way of life is a common phenomenon in all human beings, and it is also the fundamental reason for the formation of the "28" law.
However, we have found that the more people who desire comfort and pleasure, the more embarrassed their lives tend to be, while those who are eager to work hard live without worrying about food and clothing.
In the way of heaven, this is called the principle of equality of life - the balance between giving and receiving.
Niche talents, yearning for:
The purpose of the wealth conversion of personal value is not necessarily a comfortable life, but the stability of a comfortable life is one of their requirements, and on this basis, they are more eager to pursue social status and life dignity. This type of people tend to focus on self-learning and are also prone to become part of the lower-class elite.
Top talents, yearning for:The splendor of life. Many of these people will become the kings of the material world.
Genius: the pursuit of a beautiful human order, a beautiful human environment, and the king of the human spirit.
Of course, the annotations of this passage have not stopped in the preparation conditions for confrontation since the Han Dynasty, so many interpretations since the Han Dynasty have been greatly deviated.
The root of the error lies in the enemy word.
Enemy: The determination to defend the faith.
The enemy is to spread one's faith among people outside oneself. And not as hostile as we understand it today.
The word hostility comes from Gu Yewang's annotation, and the annotation of the old Gu classmates is: hostile, right.
Under the condition of maintaining faith, Lao Gu added restrictions, that is, to maintain the belief that is correct, in line with the law, in line with the laws of humanity, and the laws of heaven.
There is no problem with the use of such annotations in the pre-Qin texts.
If, in the pre-Qin period, you call opposing groups enemies, it means that you have to apply the correct ideals and beliefs to each other.
Our ancient writing is indeed complicated, so since the Han Dynasty and the Song and Ming dynasties, the ideological expression of our ancient writing has been simplified, but these exegetical scholars who optimized the text, as long as they really enter the field of ancient writing, they are all impressed by the ancients.
Reading a few dozen words of pre-Qin articles is like the level of several books in later generations.
It is equivalent to the efficiency of one minute of exercise for others, which is equivalent to the efficiency of one month of exercise for us, and this high-quality wisdom enlightenment method has caused generations of literati to feel headaches.
In fact, from the perspective of the social founders since the Han Dynasty, their real purpose is to spread our culture into everyone's brain, but this kind of diffusion ability can only be achieved by people at the level of Dong Zhongshu, which cannot be achieved at all in that era of cattle and horses.
As a result, an attempt at pan-elitism had to be made.
After our Ming and Qing dynasties, some scholars found that after letting people know the words, they later found that after knowing the words, the inheritance of wisdom became a problem, so the vernacular text must be "monographic", so we people today can no longer understand the pre-Qin texts, and can only obtain wisdom through perception.
This involves a fatal problem, and the subtle ways of thinking such as perceptual ability and comprehension must rely on extensive, rich, and in-depth social practice.
It is equivalent to that before we read Sun Tzu and Confucius, we had at least half of their wisdom level, which is more difficult than the wisdom popularization in the past.
And that's without even counting the other half of the requirement, which is that the person must be able to construct a broad interest in philosophy, psychology, humanities, sociology, economics, mathematical principles, metaphysics, and life sciences.
In short, the broader the interest, the better it is to perceive. For example, **, art, sculpture and so on.
This probability and difficulty are like planting 100 billion sunflower seeds on the moon, and there is a requirement for one to blossom and bear fruit.
The same is true in the Western world.
From the time of Hegel, Western philosophy entered the realm of complete academics.
That is to say, those who engage in ideological and spiritual research are completely divorced from the broad masses of the working people.
The way they adopt is often reading and imagining under superior living conditions and superior social status. In order to safeguard their status and interests, such groups of people often find it difficult to have the ability to solve real and effective social problems, and they have to enter a kind of "word-making" and "pretending to be profound" in order to safeguard their status and interests.
This kind of culture has seriously affected a large number of scholars in our ** period, so we read many articles in the ** period, and most of the words are "圪".
For example, if I invite you to eat a bowl of noodles, I will say: Today's cold touches your heart, my heart, and I want to invite you to taste the fragrance of wheat that autumn day.
If you don't have money, you say you don't have money.
What is the difference between recognizing a few words and reading a few philosophical books and those who live to save face and suffer sin?
The era when words adorned the façade was also born in such a cultural atmosphere.
Those people in Europe gave these posturers a resounding name - poets, philosophers, writers. So the first thing that the down-and-out see from reading is fame and fortune, not the desire for wisdom.
Sun Tzu summed up this social state in five words—it is difficult to return, and it is profitable.
When the pursuit of thought overflows with the fragrance of wheat touched in autumn, that kind of ideological pursuit must be a struggle for merit and fame, profit and lu.
All people no longer focus on the pursuit of the essence of human life.
So Sun Tzu used a "hanging", let's look at the word-making of hanging words, completely say that there is a breakthrough in the cognition of the law and a breakthrough in the cognition of the law again, a breakthrough that keeps coming, the pursuit of the supreme and eternal law, and the never-ending feeling makes me full of awe, reverence, and admiration for the ancients who made the word.
That is the eternal way of life.