Source: Weiliaozi combat power
"Wei Liaozi" examines people's psychology from the perspective of human nature, and puts forward many incisive thoughts on governing the country, such as "people don't like to die but hate to live" and "scholars can't appoint more; If the reward is not thick, the warrior will not be strong if he does not choose; If it is inconvenient to use, it is not strong; The latter sentence can be used as the general outline of Wei Liaozi's thought of governing the country and the army.
Influenced by Liu Tao or other Huang Laotao's theory of governing the country at that time, the Guardian proposed that governing the country should make people have no desire. Without desire, there will be no struggle. Without struggle, there will be no crime and war, and then the world will be at peace, that is, "if you want to fight against your principles, Tu Tu will be empty."
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This article points out that serenade can be achieved by tactics, and more soldiers can win by force. Advocating pre-emptive, virtual and real, it is difficult to distinguish between true and false, "some people have nothing, some people have nothing", so that the enemy can not understand my intentions. Oppose "fighting lightly" and not "doing meritorious service".
It is advocated that according to the situation, we can see that we are sure of winning, and then we will fight a decisive battle. The so-called "follow the will, do not doubt, seize the enemy, and add." If you see it clearly, you will be arrogant and the military method is excellent. "
Finally, it is pointed out that military operations should be strictly kept secret, combat operations should be controlled, battlefield discipline should be strictly purged, the court should make wise decisions, the generals should be carefully selected, and the enemy's territory should be quickly and suddenly entered, so that it is possible to "defeat the enemy without fighting."
On the whole, the idea of The Guardian is close to the Legalist school, opposing the principle of affinity between Confucius and Mencius, and advocating the use of severe punishment to govern the country and the army. Some ideas are very cruel, and the word "kill" can be seen everywhere in the whole text, which strongly advocates the system of sitting down and guarding armor.
Interestingly, Andy praised morality, benevolence and righteousness, and put forward that it is also against morality to fight for people who are "soldiers' sharp weapons". Everything has its roots, so the king's rebellion is based on benevolence and righteousness. "He warned the monarch that" miscellaneous studies are not universal Confucianism ",suggesting that his theory is the most useful one.
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2. What are the contents of Wei Liaozi? Wei Zhuzi is a famous ancient Chinese art classic, and it is also one of the Five Classics published in the Song Dynasty.
Liao Wei wrote it. Liao great man's historical record is very short. The miscellanies in Hanshu Yiwenzhi recorded figures in the Six Kingdoms period, and Yan Shigu quoted Liu Xiang's Bielu as "Liao Weizhi".
Sui Shu Jing Ji Zhi was originally described as "Liang Dynasty", and since then most bibliographies have followed the above statement. But Song Chao's Reading Records of Zhai Jun is called Who is Unknown, Song's Seven Books Giving Lectures is called Qi Ren, and Mao Ming's Wu Beizhi is called Ren Wei and Guigu Gaudi. It is speculated that Shi, Mao and Gui are far from the Warring States Period.
Because in Historical Records of the First Qin Emperor, there is a saying "Ren Liang Liao Wei, people talk about the king of Qin", and some people "think that Qin is Liao Wei". Therefore, the author of the book Wei Liaozi depends on Wei of Liang or Wei of Qin and Wei. The controversy caused by later generations is still inconclusive.
However, judging from the person, tone and content of the book, it begins with "Liang invites Wei Liaozi to talk" and "Wei Liaozi to talk", and there are words such as "listen to my words", "listen to my skills", "listen to my words" and "think about my words", which are also called Wei "I" and "I". The content reflects the situation of the beam. Wuqi, the state of Wei, was exiled to Chu, and the military strength of Wei was weakened, and the army was defeated and moved to the capital. He wanted to revive in the decline and "win with soldiers". He mentioned Wuqi many times and praised it greatly, and twice mentioned "Wuqi Qin War".
Accordingly, it is logical to be designated as a beam. Recently, some scholars have verified that the correct answer to Liang came from Liang to Qin.
There are 29 Liao Wei written by the sage and 3 1 Liao Wei written by the strategist in Hanshu. There are only five volumes of Sui Shu Jing Ji Zhi, Old Tang Shu Jing Ji Zhi and New Tang Shuyi Wen Zhi, but there are no records of military strategists.
Since the compilation of Chongwen Mu Zong during the reign of King You in the Northern Song Dynasty, the five-volume Military strategist Wei Liaozi has come to light again. In Song Shenzong's time, it was awarded the "Five Classics" together with Grandson, but the sage never recorded it again. This is the "Five Classics" handed down from generation to generation.
Later generations also have different views on the relationship between saints, military strategists and Wei Liaozi handed down from generation to generation. Some people think that Liao Wei, a sage and strategist, is a book. Some think it is two books with different contents; Some people think that this "Wei Liaozi" is the original military book, and the miscellaneous books are dead; Some think it is the original miscellaneous book, and the art book is dead; Some people think that it is a co-edited version of two ancient books. Based on the analysis of the existing data, it is difficult to determine whether two books, Liao Wei and Liao Wei, recorded in Han Zhi, were lost because the abstracts of the two books in Seven Laws were deleted by Ban Gu.
However, from the following situation, there are many overlapping descriptions of the same person's works in the description style of Qilue, such as 10 articles and 271 articles such as Yi Yin and Taigong, which Ban Gu thinks are repeated descriptions; Wei Liaozi was classified as a miscellaneous branch by the compiled Zheng, but not as a military branch. At the same time, Wei Liaozi, which he compiled when he wrote the Book Collection, is similar to the text corresponding to the incomplete bamboo slip Zhangzi of Wei Liaozi unearthed from the Han tomb in Shanxi Province, and the title corresponding to Wu Jingben (that is, the present-day handed down book) is basically the same, which shows that the sage and the strategist. As for the completion time of Wei Liaozi, since Chen proposed that Wei Liaozi was not a pre-Qin military book in the Southern Song Dynasty, there has been a theory of forgery since the Ming and Qing Dynasties.
1972, the remnant bamboo slips of Wei Liaozi were unearthed in the tomb of Zhangzi, a tomb before the Han Dynasty in Shanxi, and its contents are basically the same as those handed down today. Not only did they not avoid several emperors in the early Han Dynasty, such as Liu Bang (the great ancestor of Liu Bang), Won (Liu Ying,), Heng (Heng), Qi (Jingdi Liu Qi) and Che. "Wei Liaozi" has been recorded since Hanyin, but the number of volumes and articles is different, including five volumes and six volumes, and thirty-one, twenty-nine, twenty-four and thirty-two articles are different. There may be two reasons, one is lost in circulation, and the other is divided into different articles. For example, Jason Wu divides "Bing Jiao" into "Shang" and "Bing Jiao".
Article 24 is passed down from generation to generation. Their titles and main contents are as follows: Heaven is the First, which mainly discusses the truth that "Heaven is the time of officials, not personnel" in the war and refutes the idealistic theory of destiny; "On the Second Soldiers" mainly discusses the relationship between building a city, land, population, grain and consolidating the country's victory over the enemy, explains the truth that "foreign defeat is internal, and soldiers are better than the court", and puts forward some methods of governing the country and the requirements for generals. The third part of "On Control" mainly discusses the relationship between the political system and the military system and the outcome of the war, and puts forward some methods to govern the army and the country, such as "we must control every soldier first" and "make our orders clear and reward us with punishment, so that all non-agricultural people in the world can't get food, and there is no victory without fighting". Battle Force IV focuses on the great role of high morale in winning the war and the methods to motivate the morale of the troops. The Fifth Attack of Power focuses on the strategy and tactics of the attack, emphasizing that before the war, we should have sufficient ideological and organizational preparations and be good at choosing the enemy's weaknesses to launch an attack; Guarding the Six Powers mainly discusses the method of guarding the city in defense; Seven of the Twelve Mausoleums summarizes twelve positive and negative experiences in running the army. The eighth "Wuyi" is rich in content, which discusses the nature, purpose and material basis of war, the role, conditions and power of generals, and the principle of reward and punishment. The ninth principle focuses on the truth that unclear law enforcement will affect the national economy and people's livelihood, cause a shortage of military supplies and make the country dangerous; "Ten Officials" mainly describes the importance of setting up posts for different officials in the country, as well as the functions and administrative measures of the monarch and ministers; The eleventh book "Cure the Root" mainly discusses that the governance of the country should be based on agricultural weaving, and puts forward the progressive view that "the past life is unattainable and the afterlife is not waiting"; The Twelfth Combat Force mainly expounds the importance of understanding war tactics; The "Thirteen Orders for Severe Punishment" mainly focuses on the penalty measures for officials who surrender or flee. The fourteenth order of the military system mainly focuses on the continuous insurance system, strict military discipline and prevention of the army.
3. Soldiers take weapons as factories, and texts are translated: on the issue of war, military is the means and politics is the purpose.
Said by: Liao Wei [Qin Dynasty] Wei Liaozi is the 23rd in military orders.
Soldiers take martial arts as their plants and literature as their seeds. Wu is the table, and Wen is the inside. If you can judge the two, you will know the victory or defeat. Therefore, Wen regards interests and argues for security. Wu therefore committed a strong enemy and wanted to attack and defend.
Interpretation: On the issue of war, military is the means and politics is the purpose. Military is a phenomenon, and politics is the essence. If we can understand the relationship between the two, we will understand the truth of victory and defeat. Politics is used to see interests clearly and distinguish security. The army is used to defeat powerful enemies and defend the country.
Extended data:
Creation background: Twenty-three Military Orders is an article on the art of war recorded in Wei Liaozi, an ancient military book of China. This paper discusses that the purpose of war is to "suppress riots, conduct benevolent policies and establish prestige in the Warring States". The essence of war is "taking weapons as plants and literature as species". In addition, the methods, disciplines and requirements of enemy deployment are also discussed.
"Wei Liaozi" examines people's psychology from the perspective of human nature, and puts forward many incisive thoughts on governing the country, such as "people don't like to die but hate to live" and "scholars can't appoint more; Reward Lou not thick * * * don't advise; Warriors don't choose, people are not strong; If it is inconvenient to use, it is not strong; The latter sentence can be used as the general outline of Wei Liaozi's thought of governing the country and the army.
Influenced by Liu Tao or other Huang Laotao's theory of governing the country at that time, the Guardian proposed that governing the country should make people have no desire. Without desire, there will be no struggle. Without struggle, there will be no crime and war, and then the world will be at peace, that is, "if you want to fight against your principles, Tu Tu will be empty."
Wei Liaozi divides wars into two categories: "fighting in the name of righteousness" and "making enemies by abusing power for personal gain" (attacking power, continuing the ancient Yi series, the same below), supporting the war of "suppressing violence and forbidding evil" and opposing the war of "killing one's father and killing one's brother, benefiting people's wealth and goods, and courtiers' children". Emphasize that the purpose of war is to achieve feudal unity and "combine with the vast system."
It is believed that "soldiers take the army as the factory, literature as the kind, the army as the surface and literature as the essence", and that politics is the foundation and military is the branch, which is the development and performance of politics; He believes that economy is the basis for deciding the outcome of the war, so he attaches importance to farming and regards the development of agriculture as the foundation of governing the country. Commerce has a great influence on the victory or defeat of the war. "Therefore, market makers defended the war." "It is meaningless to fight without a department store official."
At the same time, it is believed that military victory will promote the development of domestic politics and economy, and "defeating foreign countries will bring good luck to China" ("On the Private", a simplified version of Han Dynasty). We advocate cautious war and oppose the rash use of force. It is necessary to "prosper if you see victory, and stop if you don't see victory."
4. What kind of book is Wei Liaozi? Wei Liaozi is a famous military book in ancient China, and it is also one of the "martial arts classics" issued in Song Dynasty.
Liao Wei wrote it. Liao Wei, whose historical record is very short, "Han Shu?" The essay "Yi Wen Zhi" was recorded as a person in the Six Kingdoms period, and Yan Shigu quoted Liu Xiang's words in "Bielu" that "dazzling is learning".
Sui Shu? Records in ancient books were originally recorded as "Liang Shi", and most of the later bibliographies followed the above statement, but the Book of Reading in County Zhai in Song and Wu Dynasty said "Who is unknown", the Notes to Seven Books in Song Dynasty said "Qi Ren", and Military Preparation Records in Ming and Mao Yuan Dynasties also said "Ren Wei", "Ghost Valley" and Gui Youguang. It is speculated that Shi, Mao and Gui are far from the Warring States Period.
Because of historical records? In the Chronicle of the First Qin Emperor, there was a man named Liao Wei, who came from a girder and said that he was the king of Qin and thought he was the king of Qin. So, did the author of Wei Liaozi meet Liang or Qin Guowei? The controversy caused by later generations is still inconclusive.
However, judging from the person, tone and content of the book, the beginning is "Liang invites Wei Liaozi to talk" and "Wei Liaozi to talk", while there are not many words such as "listening to my words", "listening to my words" and "thinking from my ministers", and Wei is also called "I" and "I", which reflects the situation of Liang. Wuqi, the state of Wei, was exiled to Chu, and the military strength of Wei was weakened, and the army was defeated and moved to the capital. He wanted to revive in the decline and "win with soldiers". He mentioned Wuqi many times and praised it greatly, and twice mentioned "Wuqi Qin War".
Accordingly, it is logical to be designated as a beam. Recently, some scholars have verified that the correct answer is one by Liang.
Hanshu? There are Liao Wei's Twenty-nine Articles written by sage and Liao Wei's Thirty-one Articles written by strategist. Sui Shu? Jing Ji Zhi and Old Tang Shu? Gyeonggi annals, new Tang books? Liao Weizi has only five volumes, but there is no military strategist's record.
Since the compilation of Chongwen Mu Zong during the reign of King You in the Northern Song Dynasty, the five-volume Military strategist Wei Liaozi has come to light again. Song Shenzong and his grandson both won the title of "Five Classics", but the sage did not record it again. This is the book of "Five Classics" handed down from generation to generation today. Later generations also have different views on the relationship between saints, military strategists and the handed down book Wei Liaozi. Some people think that Wei Liao Zi by sage and strategist is a book, others think that it is two books with different contents, some people think that this book is the original military letter and the miscellaneous military letter is dead, some people think that it is the original miscellaneous military letter and the military letter is dead, and some people think that it is two ancient books.
Based on the analysis of the existing data, it is difficult to determine whether two books, Liao Wei and Liao Wei, recorded in Han Zhi, were lost because the abstracts of the two books in Qilv were deleted by Ban Gu. However, as can be seen from the following situation, the description style of Seven Laws has many overlapping descriptions of the same person's works, such as ten books, 27 1 article, such as Yi Yin and Tai Gong, which are considered by Ban Gu as repeated descriptions.
Wei Liaozi was classified as a miscellaneous branch by the compiled Zheng, but not as a military branch. At the same time, the tapir written by Wei Liaozi in Tapestry unearthed from the Han Tomb in Shanxi Province is similar to the corresponding word when writing Collection of Books, and the corresponding title is basically the same as that of Wu Jingben (that is, the present-day handed down edition), which shows the mixed race and the military race. As for the completion time of Wei Liaozi, since Chen proposed that Wei Liaozi was not a pre-Qin military book in the Southern Song Dynasty, there has been a theory of forgery since the Ming and Qing Dynasties.
1972, the remnant bamboo slips of Wei Liaozi were unearthed from the tapirs in the early Han Dynasty in Shanxi, and the contents are basically the same as those handed down today. Not only did they not avoid several emperors in the early Han Dynasty, such as Liu Bang (the great ancestor of Liu Bang), Won (Liu Ying,), Heng (Heng), Qi (Jingdi Liu Qi) and Che. Since the Han Dynasty, Wei Liaozi has been recorded in all dynasties, but the number of volumes and articles varies, including five volumes and six volumes, as well as thirty-one, twenty-nine, twenty-four and thirty-two. There may be two reasons for this. One was lost in circulation, and the other was divided into different articles. For example, the Jason Wu version divides Ling Bing and C Jiao into Shang and C Jiao respectively.
Twenty-four articles have been handed down from generation to generation, the title and main content of which are: "Heaven is the first official", which mainly discusses the truth that "Heaven is the time of officials, not personnel" in war and refutes the idealistic theory of destiny. "On Soldiers II" mainly discusses the relationship between building a city, land, population, grain and consolidating the country's victory over the enemy, expounds the principles of "defeating the enemy from outside, preparing the master from inside" and "soldiers are superior to the court", and puts forward some methods for governing the country and the soldiers and the requirements for generals.
The third lecture of "On Control" mainly discusses the relationship between the political system and the military system and the outcome of the war, and puts forward some methods to govern the army and the country, such as "every soldier must control first" and "keep me disciplined and reward me clearly, so that there will be no food for non-agriculture and no reward for war". The fourth method of warfare focuses on the important role of high morale in winning the war and the methods to motivate the morale of the troops.
The Fifth Attack of Power focuses on the strategy and tactics of attack, emphasizing that before the war, we should make full ideological and organizational preparations and be good at choosing the enemy's weaknesses to launch an attack. Defending the Six Rights mainly discusses the method of guarding the city in defense.
Seven of the Twelve Mausoleums summed up twelve positive and negative experiences in running the army. The Eight Books on Wuyi is rich in content, which discusses the nature, purpose and material basis of war, the role, conditions and power of generals, and the principle of reward and punishment.
The ninth principle focuses on the truth that unclear law enforcement will affect the national economy and people's livelihood, cause a shortage of military supplies, and make the country dangerous. "Ten Officials" mainly describes the importance of setting up posts for different state officials, as well as the functions and administrative measures of the monarch and ministers.
The eleventh book "Cure the Root" mainly discusses that governing the country should take agriculture as the foundation and weaving as the industry, and puts forward the progressive viewpoint that "the past life is unattainable and the next life cannot wait". The Twelfth Combat Force mainly expounds the importance of understanding war tactics.
Thirteen Orders for Severe Punishment mainly focuses on the punishment measures taken by the Ministry of Punishment for defeat, surrender and evasion of officials. "Wu Zhi Ling 14", mainly about.
5. Soldiers take weapons as factories, and texts are translated: on the issue of war, military is the means and politics is the purpose.
Said by: Liao Wei [Qin Dynasty] Wei Liaozi is the 23rd in military orders. Soldiers take martial arts as their plants and literature as their seeds.
Wu is the table, and Wen is the inside. If you can judge the two, you will know the victory or defeat.
Therefore, Wen attaches importance to interests and advocates safety. Wu therefore committed a strong enemy and wanted to attack and defend.
Interpretation: On the issue of war, military is the means and politics is the purpose. Military is a phenomenon, and politics is the essence.
If we can understand the relationship between the two, we will understand the truth of victory and defeat. Politics is used to see interests clearly and distinguish security.
The army is used to defeat powerful enemies and defend the country. Extended data:
Creation background: Twenty-three Military Orders is an article on the art of war recorded in Wei Liaozi, an ancient military book of China.
This paper discusses that the purpose of war is to "suppress riots, conduct benevolent policies and establish prestige in the Warring States". The essence of war is "taking weapons as plants and literature as species".
In addition, the methods, disciplines and requirements of enemy deployment are also discussed. "The Guardian" examines people's psychology from the perspective of human nature, and puts forward many incisive thoughts on governing the country, such as "people are not happy to die but hate to live", "Bu 636F707962616964757A 686916F3133343336", * *. Warriors don't choose, people are not strong; If it is inconvenient to use, it is not strong; The latter sentence can be used as the general outline of Wei Liaozi's thought of governing the country and the army.
Influenced by Liu Tao or other Huang Laotao's theory of governing the country at that time, the Guardian proposed that governing the country should make people have no desire. Without desire, there will be no struggle. Without struggle, there will be no crime and war, and then the world will be at peace, that is, "if you want to fight against your principles, Tu Tu will be empty." Wei Liaozi divides wars into two categories: "fighting in the name of righteousness" and "making enemies by abusing power for personal gain" (attacking power, continuing the ancient Yi series, the same below), supporting the war of "suppressing violence and forbidding evil" and opposing the war of "killing one's father and killing one's brother, benefiting people's wealth and goods, and courtiers' children".
Emphasize that the purpose of war is to achieve feudal unity and "combine with the vast system." It is believed that "soldiers take the army as the factory, literature as the kind, the army as the surface and literature as the essence", and that politics is the foundation and military is the branch, which is the development and performance of politics; He believes that economy is the basis for deciding the outcome of the war, so he attaches importance to farming and regards the development of agriculture as the foundation of governing the country. Commerce has a great influence on the victory or defeat of the war. "Therefore, market makers defended the war." "It is meaningless to fight without a department store official."
At the same time, it is believed that military victory will promote the development of domestic politics and economy, and "defeating foreign countries will bring good luck to China" ("On the Private", a simplified version of Han Dynasty). We advocate cautious war and oppose the rash use of force. It is necessary to "prosper if you see victory, and stop if you don't see victory."