A93plyuc_1k5atf2_htk.tmp 133 Vol. 23 no. 1 January to June 2022, 133-132 © 2000 by Assumption University Press THE CYCLIC WHOLENESS OF BING, TAO AND LAW IN SUN TZU’S “THE ART OF WAR” Wang Qi, John Giordano, and Wang Shang-wen ABSTRACT (Pingyin: ) is well-known as one of the oldest writings in Chinese history attributed to an individual author. It is the most famous treatise of the Military School ( ), of The Hundred Schools of Thought of the Pre-Qin and Han period. However, the text is often misunderstood in the based upon the misunderstanding of its terms. Readers and scholars often interpret the text in a pragmatic or utilitarian way, ignoring its philosophical Taoist subtexts. In the text, the term translated as war – Bing – is related to two complicated philosophical terms and concepts: Tao ( ) and Law ( ). treatise on Bing, this paper will investigate, how changes of Tao ( ) and Law ( ) in relation to Bing occur in a holistic cycle. Bing, Tao and Law must be coordinated, otherwise any operation whether military or political will not be in conformity with the Grand Tao, and will not be able to achieve its aims. Keywords: War ( ), Tao ( ), Law ( ), Yin-Yang Dialectic, Cyclic Wholeness 134 Introduction: Sun Tzu ( ; or Master Sun), is the most famous representative philosopher of the Military School ( ), which is one of main schools of thought within the Hundred Schools of Thought ( ) during the Pre-Qin and Han dynasties. His ancient Chinese military treatise writing: by Sun Tzu ( ) emerged from around 2533 years ago (about 512B.C.). Through the modern archaeological discovery at Yinque Mountain, Linyi City, Shandong Province, China in 1972 and after some research, Ping- ti Ho, the famous Chinese-American historian, believes that “it was the oldest extant private writings in the whole Chinese history until now.”1 even for utilitarian purposes such as commerce. Outside of China, only some elements of the text are studied and interpreted, and usually from a utilitarian approach. This selective interpretation neglects the philosophical connotations of the text and of military force and sovereign violence during war. Although the a deeper appreciation of its cultural context analysis and philosophical basis is still required. The text is quite short, it only has 13 chapters and 6075 Chinese characters. While the terms are seemingly simple, there is an ambivalence to explain or translate in a direct and simple way. This is the case not only for this short Chinese treatise, but also for most ancient Chinese for Chinese scholars as well. as 135 does not refer to art in an aesthetic sense, or to art as a kind of practical or utilitarian form of the mobilization of people, raw materials and instruments which can be the Law of , would seem to be a more accurate title, since its main aim is to discuss the problem about how to use Bing. But as we shall see, the term Tao is equally important. In this short text, the terms Tao ( ) and Law ( ) are used up to 23 and 21 times each. We can situate the text based upon its cultural and historical was B.C. This is earlier than “The Analects of Confucius” ( ). It 2 ), that is, the earlier teachings of 3 , which were recorded in the text ( )4, and the historical thought of 5 , which were recorded by the text ( )6. Furthermore, Ping-ti Ho revealed that it also “Tao Te Ching”7 ( ), especially on its dialectical thinking.8 In recent years, Derek M.C. Yuen9 , and concluded that these two classical texts showed a mutual ) and The Military School of Thought ( ) period. In fact, Guan Zhong and the text , was also considered by later generations as an early representative of the Legalist School of Thought / the School of Law ( ). Moreover, the recent research about the relationship between Military ( ) and Legalist ( ) School of Thoughts by Zhao Zhichao10, concluded that 136 the military strategists were the direct product of the war environment in the Spring and Autumn Period and the Warring States Period, while the Legalists came into being in order to frame this intense and frequent war main thinking of the Legalists, while the Legalists extended the scope philosophical connotations of Sun Tzu and Lao Tzu as the sources both 11 ( ), which was the theoretical expansion and practice of the generalization and concretization ” and guided the development of the historical trends during the chaos of Pre-Qin times. is important to understand the conceptual and philosophical meanings of three terms: Bing ( ), Tao ( ) , and Law ( ) . Bing ( ) , as the main character both of the state, it has much more wide and broad meaning than the term of Chinese character and as an ancient Chinese word, its basic meaning was the “implements, instruments weapons or arms” ( ) 12 according to the record of , and later, “those using ” were also called “ ” (soldiers or troops) and this became the second derived meaning of . Eventually it became a general term for all people and things relating to the military or war. So that here can be summarized as a 137 general term about armed forces of the states, and their military might, covers anything and anyone related to military and even to war. Therefore, just like as producers and users make wood into wooden products, war is made from by their producers (involved and armed people of the states) and users (who are usually kings, military generals or commanders and others within the state). In fact, there is no one word in English can directly describe its ) the transliterated word from its Pinyin (Chinese phonetic alphabet) of its Chinese character. Bing was always seen and recognized as a lethal weapon or a tool in Chinese ancient culture and philosophy. In the ancient text Jiang Taigong stated: “the Holy Kings called Bing as lethal weapon of death, when they had no any option for avoiding but to use it, then they had to unwillingly choose to use it.”13 ( ). In chapter 31, of the , Lao Tzu also said something similar: implements and instruments of evil omen, and it may say that all creatures willing to put Bing into use. ”14 ( ). of Guan Zhong, also pointed out something similar: “There is nothing greater than Bing which can create the poverty by harming more rapid than Bing which can accelerate the risks, crises and dangers of the state, while increasing the worry and depression of the Kings.” 15 ( ). Hence, in all periods of Chinese history and in all the schools of ancient Chinese thought, there has been a negative perception of Bing. In a sense, there are some similar ideas in the West concerning this aspect of Bing or on the connection of violence and law. If we consider 138 their sovereignty, then Bing is similar to the German philosopher Walter his essay “The Critique of Violence.” All mythic lawmaking violence, which we may call preserving, “administrative” violence that serves it. Divine violence, which is the sign and seal but never the means of sacred dispatch, may be called “sovereign” violence.16 culture made various attempts to balance its potential destructiveness for protecting the safety and security of the states and ensure the survival of the people. Bing was used when it was considered unavoidable by the rulers and generals etc. That was the reason why Sun Tzu wrote this treatise for revealing the Law ( ) of using Bing. So again, this sense, Tao ( ) was called , and so it would seem that the main topic was to be a discussion about the Law ( ) of Bing. But in fact it is the Tao ( ) of Bing which has more emphasis than Law ( ) of Bing. Tao ( ) is a very complex ancient Chinese word with subtle meanings. In , its original meaning as a noun refers to a “road, route or path” ( ).17 This basic original )18 in chapter 13 or “paths for marching or carrying army provisions” ( )19 in chapter 10 of . Its second meaning as a verb is “to reach / to arrive / to attain” ( )20 139 as in It is also used as a verb by Sun Tzu, for instance in his chapter 7, he uses it in the sense, “to attain / arrive by marching on through the route with double speed ( )”21. Besides these two meanings as noun and verb, it also means “guide, tell or speak out”, for instance, in the passage: “to teach and guide or speak out the orders not clearly and distinctly”22 ( ) in chapter 10 So there are two main layers of cultural derived metaphysical has two levels of meanings. The understanding of these four senses of Tao are very important for understanding how they can be combined and harmonized together for the sake of understanding the use of Bing. is the “Grand Tao” ( ) and its changes, its meaning approximates the ancient Greek terminology - Laws of Nature or the Universe, and has two levels of meaning: unity (oneness or wholeness); and combined with The second level of meaning: the harmonized dialectic changes of Yin ( ) and Yang ( ) within the united circle or dynamic There are many descriptions about this layer of “Tao.” Regarding to of the it can be explained as said, “The Tao that can be reached or can be spoken, is not the enduring and unchanging Tao.” ( );23 and, in chapter 42 of the Lao Tzu further described the transformations or changes of the Tao, “The Tao produced One; One produced Two; Two produced Three; Three produces All things. All things leave behind them the Yin - Obscurity (out of which they have come), and go forward to embrace the Yang - Brightness (into which they have emerged), while they are harmonized by the Breath of Vacancy.” ( 140 );24 and in the chapter entitled Xing Shi, (Guan Zhong) mentioned that, “What the Tao said is just oneness / .);25 and in the chapter Xi Ci I ( ), there is also similar description that, “The successive movement of the Yin (inactive, dark, hard to be known) and Yang (active, bright, easy to be known) operations constitutes what is called Tao - the course (of things). That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things). ( )”.26 in general the ancient Chinese philosophers tend to explain the term of “Tao” in a more abstract and universal through imagery and metaphorical expression, while, the Western philosophers tend to explain the term of “Laws of Nature” by observation and experiences or through logic and mathematics. The second layer of Tao Grand Tao and the harmonized dialectic changes of Tao). This is for the oneness / wholeness. Its meaning is approximate to Western concepts of Natural Law with its homologous courses for Law-making, and it also has two levels of meaning: to harmonize the Yin-Yang dialectic changes of Tao, to coordinate with the grand Tao of oneness / wholeness. The second level of meaning involves the ability to speak out or make plans, standards, doctrines, moralities, policies, methods or solutions 141 for guiding real life. There are also many descriptions about this layer of Tao. Regarding of the although Lao negation, positive or negative in terms of Yang or Yin, the manifestation of dialectics is always the unchanging Tao.” ( );27 and in chapter 37 Lao Tzu writes concerning the exercise of government: “The Tao in its regular course does nothing (for the sake of doing it), and so there is nothing which it does not do.” ( );28 and in Shu Yan, Guan Zhong said that, “Movement of Tao in the heaven is at the Sun, and in the human being at the heart of people.” ( .);29 and of The Jiang Taigong said that, “in general, the heart of people hates death and takes pleasure in life, they love and welcome good virtue and also pursue all people under Heaven will come over and pay their allegiance to it.” ( );30 and in chapter 40 of Lao Tzu stated that, “The changes and movements within Tao proceed by the dialectic of Yin weak.” ( );31 ” of , it borrowed s statement that, “to love people and also to return sage kings use them, the world would have good governance.” ( 142 )32 This layer of Tao running through human society, reveals the universal common basic orientation which originated in the heart of the people and should serve people as far as possible. It is similar as the Western concept of Natural Law, while, which is about achieving justice in the West. This can be found in the earlier texts of Jiang Taigong. In the chapter 12 entitled “The Tao of Bing”, of The , it recorded: King Wu asked Tai Gong: “What is the Tao of Bing?” Then Tai Gong replied: “In general, as for the Tao of Bing, oneness / wholeness can come alone, can depart alone. subtle; its conspicuous manifestation lies in the strategic trends; its completion lies with the ruler. Thus the Sage Kings termed Bing as weapons and evil implements, but when they had no any other alternative, they employed them unwillingly.” ( ” ) 33 Therefore, there are two main intrinsically connected layers of Tao 143 “Tao of survival or downfall” ( );34 );35 “Tao is to cause the people to be in complete accord with their rulers” ( );36 “Which of the sovereigns is imbued with Tao?” ( );37 “Bing is with Tao of (Secretiveness / Surreptitious / Slyness / Deceptions)” ( );38 “The Tao on which to manage an army is to set up one standard of courage which all must reach” ( );39 “This is the Tao to keep a country at peace and an army intact.” ( ).40 Based upon the discussions above we can see that these two layers with their two levels each constitute four levels of Tao constitute a hierarchy and can be considered as operating from the top down, from level of the grand Tao, down to level of guiding human action in real life. , they are to be understood according to this hierarchy. This is crucial for understanding the proper use of Bing. We can now discuss the relation of each layer and level to the use of Bing. (hereafter short as Tao1) on using Bing is the Universal Grand Tao accords with Taoist thought, hereby, it has two “What causes the rulers of the states to use Bing?” So Sun Tzu provides 144 place / basis to decide life and death, and the Tao to survival or extinction, hence it has to be thoroughly pondered, observed, and analyzed carefully.” ( )41 : Grand Tao is oneness / wholeness, and within it, its own movements and changes are naturally of the Yin- Yang dialectic, so that every movement leading to survival or to ruin is a chosen of the movement of Tao. Because the Grand Tao is the origin of all things especially for the general population or the weaker multitudes, so that the preservation of the multitude and the social of vulnerable is the fundamental to the grand Tao, and it is the basis for the existence of any country. Lao Tzu also said that: meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings that in their considering themselves mean they see the foundation of their dignity?” ( 42 Because in the Grand Tao of oneness / wholeness, the Tao of Survival always exists along with its potential opposite the Tao of Ruin, therefore it is these considerations of survival that guide the rulers of states to carefully and skillfully use Bing. : As Guan Tzu said, The Grand Tao of Oneness / Wholeness in human being is at the heart of people.43 145 On the basis of Yin-Yang dialectic thoughts within the Tao, because all people desire life and avoid death, and the survival of their society. The Tao of ruin is always a constant threat. Thus, people tend to come together and follow those who can lead them against this potential threat. The ruler should guide the heart of people to come together for the sake of survival, by the correct use of Bing within the Grand Tao. Therefore, that 44 And Sun Tzu further oneness / wholeness and fully in accord with their rulers / leaders, no matter where or when to go alive or dead with their rulers / leaders all together without any fear of any danger.” ( ).45 chapter, to preserve the life and survival of the multitude by unifying the heart of people. The second layer of Tao (hereinafter short as Tao2) on using Bing is about cultivation of the intellect of human beings especially the rulers or generals who are directly and deeply involved in the Tao1 of Bing. This leads to the two questions: 1) “How could they have Tao1 as much as possible or reach ultimate Tao1 as far as possible, meanwhile, operation using Bing?” : for achieving Grand Tao1 as far as possible, is to serve the prosperity and survival of the population or the multitudes - the socially vulnerable groups (by the smaller group of rulers and authorities). The rule should demonstrate good virtues; to according with ultimate Tao1. That was why Sun Tzu poses the question: “Which of the sovereigns is imbued with Tao” ( ).46 rulers had more Tao1 than the rulers of other states even so-called their 146 At this point, because the soldiers and troops also are recruited from the multitude or the vulnerable groups, Sun Tzu outlined three main concepts: maintaining “National Security” ( ), “Intactness of Troops” ( ), and the “Use of Spys” ( ) which was to allow the heart of people come together for achieving grand Tao of oneness / wholeness. Above three concepts structured the complete usage of this level of Tao2 as “Tao to keep a country at peace and an army intact” ( ), Sun Tzu summarized it in the 12th chapter “The Attack by Fire,” that the ruler must have the ability to maintain the Tao of national security and wholeness / intactness of the population because: “a kingdom that has once been destroyed can never come again into being; nor can the dead ever be brought back to life. Hence the enlightened ruler is heedful, and the good general is full of caution. This is the way to keep a country at peace and an army intact.” ( )47 The second level of the second layer: Facing up to the changes and movement of Tao which is always involves a Yin-Yang dialectics with contradictory directions along with opposite potentials and trends within its oneness / wholeness, this level of Tao2 on using Bing means the way for human beings to deal with the changes and to know how to make plans and Law ( ). Sun Tzu proposed the answer to this problem ” ( ; the term of can be interpreted in a much boarder sense which stand for Secretiveness, Surreptitious, Slyness, Deceptions, Sophistry, the Strange, the Anomalous, or the Paradoxical)48 chapter of . This term of is a concept that covers two movement laws or rules of Tao is the foundational Yin-Yang dialectical principle within oneness / wholeness, which was often with subtle and mysterious situation and unpredictable. Therefore, the second meaning is for human being, especially for the rulers or generals, who have to use 147 Bing should do so based on the knowledge of the above laws or rules, and to make plans and execute practices in seemingly opposite or contradictory ways to guard against their enemies. Actually, this term of had been always misunderstood as merely “deception” by the West. But in fact it is a recognition that the changes of Tao are always unfathomable 49 - Tao ( ), Heaven ( , Time elements), Earth ( , Space elements), General ( , Capable Planners, Participators and Performers) and Law ( ) of the changing situations and conditions which following with the changing laws or rules of Tao (Oneness / Wholeness and Yin-Yang dialectic and so on). Only when these variable are all considered in connection can the practice of Bing elements, he could foresee who was likely to wins or lose before the war or combat takes place. In other words, in the above four levels of two layers of meanings, Tao1 shows what is the origination, reason, orientation and purpose to use Bing, and Tao2 shows how to observe the situation, know the conditions, measure the variables, lay the plans, and then execute the Law ( ) of using Bing. Law (Fa ) The third Chinese term - Law ( ), is also a key character meaning based upon whether it is used as a noun or a verb. in ancient Chinese, e.g. the head of is in 50, is a verb., which means to abide, follow or maintain etc. [Hereinafter short as Fa(Verb.), which meaning is approximate to the Western concept about Law-preserving], the second Fa is a noun., and Statutes, Disciplines, and Ordinances etc. [Hereinafter short as Fa(Noun.), which meaning is approximate to the Western concept about Law-making of Positive Law or Man-made Law]: 148 Guang Tzu, in the chapter entitled , stated that: If not for Fa(Verb.) the Fa(Noun.) managed and always change without any standards or rules, if abiding without methods or laws, then the commands or orders of kings, leaders or generals will not pass to the that means the commands or orders are without the Law - Fa(Noun.). If there is Law - (Noun.), but no one executes, then the result is that who make the commands, ordinances or orders cannot check, control, adjust the directions for keeping executing them rightly.” ( )51 According to terms and means of Law ( ) in , the is Fa(Verb.), the second is Fa(Noun.). If we compare this with Western concepts of Law, Law as a noun refers to law-making, and Law as a verb refers to its law-preserving function. Therefore, hereby, returning to the term of Law ( two main layers of meanings: Fa(Noun.) as Law-making (hereafter referred to as Law1): How to follow Tao2 Positive Laws, Disciplines, Methods, Plans, Choices, Usages, Statutes, Ordinances, Rules, Norms, Standards and so on what collectively refer to the right usable way or route for the rulers and generals being capable and possible to put Bing to predicable good use; and Fa(Verb.) as Law-preserving (hereafter referred to as Law2): How to take and keep series of right actions to Execute, Abide, Follow and Maintain according to Compliance, Enforcement and Usages of Law1 on reach ultimate grand Tao1. That is to say, meanwhile, Law2 also checks or measures whether it can be rightly achieved and reached to win the 149 survival of all the people and their states after all the actions have been taken by using Bing. . In the chapter entitled , of , it states the question, “How to make the people work together for the rulers by themselves?” Guan Tzu answered, “[The more] the law is established and the law is obeyed, the more people are able to be gathered and able to be led by the rulers.” Therefore, Law ( 1 is a system of nouns which are created by human rulers in accordance with Tao2, and Law2 is a series of verbs which are movements / actions taken to rightly maintain the reasonable obeying of Law1 Tao1. In a sense, Tao1 is both the reason and the desired result, or we can call it as the rational end according to Laws of Nature and the Natural Law, while, according to Law2 to use Bing is the means to approach and match the end of ultimate Tao1 – oneness / wholeness. is the Law ( ): The Law ( ) encompass: 1) how to set proper levels and subdivisions of organizations or troops; 2) how to set the matched system of rules and regulations, how to set the ranks, moralities and cultivation modes of organizational information, orders and supplies; above are both Law1, and 3) for the rulers and generals, how to let them check, decide, execute and measure the system of the compliance, enforcement and usages of Law1 on using Bing, which is equal to Law2 -- how to use Bing by the rulers and generals, including what military material and instrumental supplies, and generals to be capable to rightly put Bing to good use.” ( ; my own translation and interpretation)52 150 Then Sun Tzu said that one of the ways to predict success involves the last four factors within seven as below: By following and taking the action of Law2, to observe, account and compare with the advantages and situations: “1) Whose established proper system of Law1 and expressed series of commands are more thoroughly implemented through Law2 powers of Bing and masses are more stronger; 3) Whose 4) Who have and maintain the greater rightly and clearly unswerving enforcement both in reward and punishment according to the system of Law1 and the enforcement requirements of Law2.” ( ).53 Actually, these factors among rulers of the states, are all contained in the category of the term Law ( ) on using Bing. Therefore, Sun Tzu provides a very important observation, in chapter 4, The consummated leaders or rulers who excel at employing Bing into good use, are those whom both cultivate, construct or whole administration of the states as the regulators to master the key to dealing with relative eventuality of victory (success) and defeat (failure). ( )54 1 and Tao2 includes above Law1 and Law2. Then the deep actual meanings of Tao ( ) and Law ( ) in the use of Bing can be understood correctly as a mechanism to maintain dynamic cyclic wholeness. In other words, Tao 151 is both the reason and the end. It is the way to understand the great truth and to observe the changes of the situations and preconditions. Law is the established system by rulers to deal with conditions and situations, therefore this understanding of Law in relationship to Tao allows for the prediction of the use of Bing and its results in terms of victories or to the grand Tao is the protection and survival of the people. Conclusion Therefore, according to above analysis and deciphering of Bing, Tao ( ), and Law ( ), it can be seen that the intention is to show a mechanism for maintaining the dynamic cyclic wholeness of Tao ( ) and Law ( ) when using Bing. Benjamin recognized the perniciousness of law-making or law-preserving violence when taken in isolation. Here with Sun Tzu we have the recognition of a higher coordination which Benjamin might recognize as similar to his divine or sovereign violence. Here it is the coordination with the grand Tao. It is a top-down approach, whereby every series of actions to achieve an aim needs to return back to its initial point in the grand Tao. It is a movement from Tao to Law, and then from Law to Tao; a holistic cycle between Tao and Law through the use will constitute a perfect cycle where beginning and end points correspond to the grand Tao. However, if during this process, Law-preserving Bing and Law-making Bing is not coordinated with their origination in the Tao this wholeness can be broken either by the rulers themselves or by their enemies or hostile powers and forces. It is then that their states and their people will face ruin and death. This is the whole systematical ) and Law ( ) on using Bing, no one state can avoid or escape from this dynamic cyclic wholeness in the history, if it does concern to the survival of its people. In other words, it is also a fundamental law of nature which can That is why Sun Tzu contends that victory or defeat can be predicted by 152 as a philosophy which relies on observation, measure, counting, weighing and computation, to predict the results of victory or defeat before the and to control the use of Bing, when it is unavoidable. ENDNOTES 1 Ping-ti Ho, , Ping-ti Ho, Trans. and Ed. “ oldest extant Private Writings in China]”, in [Three Studies on Suntzu and Laotzu], (Taiwan: Institute of Modern History, Academia Sinica, Lecture Series No.2, 2002), pp.35-69. 2 Guan Zhong, which left an extremely rich military legacy. After Duke Huan of Qi sought diplomatic and military activities and a place. Such a social environment provided Sun Tzu many convenient conditions for military research, making him a knowledgeable military talent in his youth. 3 Jiang, Taigong century BC), one of earliest representative of military school of thought in Chinese Shang, and also known as Jiang Ziya, respectively. Following the elevation of Qi to a duchy, Grand Duke Jiang was a Chinese noble who helped kings Wen and Wu of Zhou overthrow the Shang in ancient China. 4 ( ) is a typical book of Chinese pre-Qin military school of thought which recorded the teachings of Jiang Taigong to King Wen and King Wu of Zhou Dynasty on civil and military strategy at around the eleventh century BC. It is one of the Seven Military Classics in ancient China. 5 Guan Zhong, , (c.720–645 B.C.) was a Chinese philosopher as early Legalist with Taoist tradition, and also a politician as chancellor and was a reformer of Qi-state during the Spring and Autumn period of Chinese history. His teaching was recorded in the treatise of Guanzi. 6 is an ancient Chinese political and philosophical text that is named for and traditionally attributed to the 7th century BCE philosopher and statesman Guan Zhong. 7 Lao, Tzu. . Tao Te Ching , is a Chinese classic text of Taoists School of thought, traditionally credited to the 6th-century BC sage Laozi. 153 8 Ping-ti Ho, , “ [Three Studies on Suntzu and Laotzu, A fundamental reversion in the history of Chinese thought: an argumentation that the (Taiwan: Institute of Modern History, Academia Sinica, Lecture Series No.2, 2002), pp.1-35. 9 Derek M.C.Yuen, (New York: Oxford University Press, 2014), p.6. 10 Zhao Zhichao , [The Research of the Relationship between Pre-Qin Legalist School and Military School]. ( (CNKI) CNKI China Academic Journals (CD-ROM) Electronic journal Society Co., LTD, 2012), p.120. 11 is a treatise attributed to Han Fei , who was a typical representative of foundational Legalists School of Thought. It comprises a selection of essays in the tradition of Legalist school on theories of state power, synthesizing the methodologies of his predecessors. 12 Xu Shen , “ ” in [lit. Discussing or Explaining Graphic Writing, and Analyzing or Explaining Characters], volumes 4, entries 1759. ( volumes 66~69. , Han Dynasty), Reprinted in Sturgeon (2011); Translated by my own). Accessed by: https://ctext.org/shuo-wen-jie-zi/bu3/ens#n27983 13 Jiang Taigong , “Chapter 12 - ” [Tao of Bing; Tao of Military], in [The Six Secret Teaching] Volumes 1 - [The Civil Strategy], ed. in [Complete Library in the Four Branches of Literature], Volumes 1-6, chapter 12 1782, pp. 30-31; Translated by my own. Reprinted in Sturgeon (2011); accessed by: https://ctext.org/library. 14 Lao Tzu , “Chapter 39”, in ( ), annotated in , (Annotated by Wang Bi, Three Kingdoms Period; Translated by James Legge, 1891). Reprinted in Sturgeon (2011); edited by my own. Accessed by: https://ctext.org/dao-de-jing/ens 15 Guan Zhong , “Chapter 16 - ” [To execute / preserve the , volumes 344~347; (annotated by Fang Xuanling, Tang Dynasty; ed. Zhang Yuanji, in Jing Changshu Qushi Tieqintongjianlou cang Song kan ben ben shu er si juan , Shangwu yinshuguan , 1919-1936); Translated by my own). Reprinted in Sturgeon (2011); accessed by: https://ctext.org/guanzi/ens 154 16 Walter Benjamin, “Critque of Violence”, , edited by Marcus Bullock and Michael W. Jennings, p.252. (London: The Belknap Press of Harvard University Press, Cambridge, Massachusetts, 1996). 17 Xu Shen, “ ” , in . 18 Sun Tzu, “ [Use of Spy], in [The Art of War]; English translation by Lionel Giles, 1910. Reprinted in Sturgeon (2011); accessed by: https://ctext.org/art-of-war/ens 19 Sun Tzu, “Chapter 10 - ” [Terrain]. in 20 Ibid. 21 Sun Tzu, “Chapter 7 - ” [Maneuvering]. in 22 Sun Tzu, “Chapter 10 - ”, in 23 Lao Tzu , “Chapter 1 - Embodying the Dao”. in 24 Lao Tzu , “Chapter 42 - The transformations of the Dao”. in 25 Guan Zhong, “Chapter 2 - Xing Shi” , in 26 I Ching ( ) [The Book of Changes]. “ ”, in ; ed. Wang Bi , Wei of Three kingdom period ; annotated by Han Kangbo , Jin dynasty ; notes and commentaries by Kong Yingda ; (Translated by James Legge in , volume 16, 1899; edited by my own). Reprinted in Sturgeon (2011); accessed by: https://ctext.org/book-of-changes/ens 27 Lao Tzu , “Chapter 1 - Embodying the Dao”. in ; edited and translated by my own. 28 Lao Tzu , “Chapter 37”, in 29 Guan Zhong, “Chapter 12- ” , in Guanzi; translated by my own. 30 , in Six Secret Teaching; translated by my own. 31 Lao Tzu , “Chapter 40”, in ; translated by my own. 32 Guan Zhong, “Chapter 12-Shu yan”, in ; translated by my own. 33 Jiang Taigong, “The Tao of the Military” in in ; translation and commentary by Ralph D. Sawyer with Mei-chtin Sawyer (US,Boulder & UK,Oxford: Westview Press, 1993), p51; edited by my own. 34 Sun Tzu, “Chapter 1 - ”, in 35 Ibid. 36 Ibid. 37 Ibid. 38 Ibid. 39 Sun Tzu, “Chapter 11 - ” [The Nine Situations], in 40 Sun Tzu, “Chapter 12- ” [The Attack by Fire],in 155 41 Sun Tzu, “Chapter 1 - ” [Making the Plans / Initial Estimations], in Chapter of “Sun-tzu The Art of War in Translation”, translated with a historical introduction and commentary by Ralph D. Sawyer, (Colorado, US and Oxford,UK: Westview Press, 1994); ed.and translated by my own. 42 Lao Tzu , “Chapter 39”, in Tao Te Ching. 43 Guan Zhong, “Chapter 12- ” , in Guanzi; translated by my own. 44 Sun Tzu, “Chapter 1 - ”, in 45 Sun Tzu, “Chapter 1 - ”, translated by Ralph D. Sawyer; ed. and translated by my own. 46 Ibid. Translated by my own. 47 Sun Tzu, “Chapter 12- ” [The Attack by Fire],in 48 Sun Tzu, “Chapter 1 - ” [Making the Plans], in 49 Ibid. 50 Guan Zhong, “Chapter 16 - ” , in ; translated by my own. 51 Ibid. 52 Sun Tzu, “Chapter 1 - ” [Laying the Plans], in , ed.and translated by my own. 53 Sun Tzu, “Chapter 1 - ”, translated by Ralph D. Sawyer; ed. and translated by my own. 54 Sun Tzu, “Chapter 4- ” [Tactical Dispositions], in translated by Ralph D. Sawyer; ed. and translated by my own. 156 REFERENCES Derek M.C.Yuen, (New York: Oxford University Press, 2014) Donald Sturgeon, Chinese Text Project: a dynamic digital library of premodern Chinese, Digital Scholarship in the Humanities 2019. Sturgeon, Donald (ed.). 2011. Chinese Text Project. Accessed by: http://ctext.org Guan Zhong , “ ” , in , volumes 344~347; (annotated by Fang Xuanling, Tang Dynasty; ed. 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Discussing or Explaining Graphic Writing, and Analyzing or Explaining Characters], in , volumes 66~69. , Han dynasty), Reprinted in Sturgeon (2011); Translated by my own). Accessed by: https:// ctext.org/shuo-wen-jie-zi/bu3/ens#n27983 Zhao Zhichao [The Research of the Relationship between Pre-Qin Legalist School and Military School] (CNKI) CNKI China Academic Journals (CD-ROM) Electronic journal Society Co., LTD, 2012)