The Spring and Autumn Period and the Warring States Period, which inherited three generations before the Han and Tang Dynasties, was a turning point in the history of China's civilization for thousands of years. At that time, the political order in East Asia was the decline of the royal family and the collapse of rites and music. The so-called "princes are arbitrary and the government is strong" (Biography of the Scholars in Historical Records), and the so-called "things in the world should be attacked by Lian Heng" (Biography of Mencius and Xun Qing in Historical Records). Sima Qian, Tai Shi Gong, said: "Everything is scattered in the Spring and Autumn Period, and in the Spring and Autumn Period. In such a social and historical process of "ten years and eleven wars, the people are in poverty" (Zuo Zhuan Huan Gong Er Nian), all the pre-Qin philosophers paid extensive and profound attention to war or military affairs. Among them, the pre-Qin Confucianism's understanding or position on war is particularly worthy of being cherished by future generations and gaining enlightenment from it. First, attach great importance to the issue of war. At the beginning of Sun Tzu's Art of War, Sun Tzu said: "Soldiers, the great event of the country, the place of life and death, and the way of life and death cannot be ignored. "Sun Bin's Art of War, a bamboo slip from the Han Tomb in Yinque Mountain, also said:" If you are defeated, you will be defeated by national subjugation; If you can't win the battle, you will cut land and endanger the country. This is what soldiers must do. "The profound understanding of war about life and death is also fully reflected in Confucius. Confucius inherited from the Yin and Zhou Dynasties that "the state affairs lie in worshipping Rong, which is accompanied by worshipping Rong, and worshipping Rong is also a great festival of God" (Zuo Zhuan's Thirteen Years of Public Service). He believes that sacrifice and war are national events related to ghosts and gods, so the Analects of Confucius records "Zi Shen: fasting and fighting. "So, like Wuqi's so-called' Xiu De in China, treating the country from abroad' (Woods Tuguo), Confucius believes that both literature and martial arts should be paid equal attention to, and literature and martial arts should not be slackened. Historical Records of Confucius' Family records Confucius' "taking photos" when he joined the League in Luqi for ten years, and says: "When you hear about it, you must be prepared. When you get it, you must be prepared. When the ancient princes went out of Xinjiang, there must be officials to follow them. Please have Sima around. "Obviously, when Confucius was alive, it was not that he didn't pay attention to the war and didn't understand the military. Think about the two subjects of "shooting" and "imperial" in Confucius' "six arts" and his image of driving with a sword at ordinary times. Think of the generals such as You Ran, Luz, Fan Chi and Youruo among his disciples (Wu Qi, a strategist, was a disciple of Confucius). Think about it, in the summer of thirteen years, Confucius personally directed the attack against Lu and achieved success. ("The Book of Rites") Second, adhere to war justice. Because war, as violence, will inevitably cause casualties and destruction, from the perspective of peace and benevolence, Confucianism disapproves of human war in principle, just like Mozi's proposition of "non-attack". For example, Wei Linggong asked Confucius for advice, and Confucius not only tasted it with the word "cowpea"; If you join the army, you will fail if you don't learn, and you will leave the country the next day (The Analects of Confucius, Wei Linggong). It's not that Confucius didn't understand "running the army", but that Zhu said he was "the king without virtue". Confucius taught the art of winning by attacking and cutting to the monarch who had no good war. Didn't he help others? Therefore, Confucius thought that "No common goal, no common goal" (The Analects of Confucius, Wei Linggong) and left the country the next day. As for Mencius, pacifism was more acute in its attitude against war. He said: "Some people say that I am good at fighting, and I am good at fighting, which is also a big sin." ("Mencius") also said: "Fight for land, kill people and make profits; Fighting for the city, killing the city: this so-called eating human flesh is unforgivable! Therefore, those who are good at fighting will be punished, followed by those who have become princes, and those who are willing to work for the land are second. " (Mencius on Li Lou) Although Confucianism disapproves of military violence in principle, it also believes that the war of prohibiting violence, eliminating the four evils, protecting and caring for the people is a just war, while aggression, expansion, killing and looting are unjust wars. This is exactly what Xun Bing said: "When a gentleman talks about soldiers, it is often based on benevolence and righteousness. Lu's Spring and Autumn Annals, which is a miscellaneous account of Confucianism in the pre-Qin period, said: "If a soldier is righteous, he can attack, save and defend; The soldiers are unjust, it is impossible to attack and attack, and it is impossible to save and defend. " The essential requirement of this war ethics of attacking, cutting, saving and defending "only righteous soldiers are possible" (swinging soldiers) is that "other soldiers are also necessary, so it is forbidden to use violence to control violence and eliminate pests" (Xun Bing). Therefore, "A Brief Training of Huainan Zibing" also said: "Those who are used to fighting in ancient times must be greedy for money for the benefit of the vast land, and will save the world from chaos and eliminate the harm of all people." Therefore, in the Confucian view, the purpose of war should be subordinate to the justice of war, and the war with the purpose of "saving the innocent and beheading the guilty" (Zhou Li Xia Guan Sima) is essentially a just move worthy of recognition. Known as the "righteous man" and "the teacher of the king", it is known as the "Tangwu Revolution". 3. Opposing the indiscriminate killing of innocent people in the war As for the justice of the war, Confucianism believes that not only the purpose or motive of the war, but also the process or effect of the war should be guaranteed. If there is no "procedural justice", then the war between "objective justice" and "motive justice" will also change in nature in the course of the war: from justice to injustice. On the premise of objective justice, the basic requirement of Confucianism for process justice is that war should not kill innocent people indiscriminately and deliberately destroy people's livelihood. Therefore, unlike clausewitz, the originator of modern western military theory, who opposed the direction of military development in On War and tried to defeat the other side with the least casualties (he thought it was wrong, "this is the most harmful"), Confucianism always emphasized the equality and kindness of life and tried to defeat the other side with the least casualties. And completely opposed to the indiscriminate killing of innocent people, deliberately destroying civilian facilities unrelated to military objectives-Confucius called it "a gentleman dare not hurt his class" (Historical Records of Confucius' Family), and Mencius called it "doing no harm for benevolence" (Mencius Hui Liang Wang Shang), which printed the statement that "Confucianism has the virtue of good life" Confucianism's war ethics and its enlightenment come from: Free paper net's "Heaven and Earth Virtue Makes Life" (under the Book of Changes) and "Man-made Heaven and Earth are Naturally Expensive" (filial piety). It is precisely because of the spirit of "respecting morality, using morality, caring for life, and valuing harmony" (Da Yu Mo in Shangshu) that Confucianism has always advocated "treating people like injuries" (Mencius Li Lou), "loving people like morality" (Zuo Zhuan's Seven Years of Being "Xiang Gong") and "forbidding the disabled to stop violence" (in Dai Li, "the murderer dies and the one who hurts is punished" Anyone who punishes it is not punishing its people, but punishing those who disturb them. Sima Fa also recorded the marching ban of the Zhou Emperor, such as "No violence, no wild hunting, no destruction of soil, no burning of houses, no felling of trees, no taking of six animals, crops and equipment". -The Confucian ethical thought of prohibiting the indiscriminate killing of innocent people and deliberately destroying people's livelihood undoubtedly occupies an important position in human military thinking and still has universal significance in the world. Fourth, the legal authority of international intervention not only attaches importance to the dual dimensions of war, advocates peace and emphasizes war justice in motivation and process, but also has an intriguing position of pre-Qin Confucianism, that is, Mencius said that "the enemy country does not levy" ("Mencius"). The original meaning of "Zheng" is a just crusade. Mencius said "political integrity" wholeheartedly, and Shuo Wen Jie Zi also said "political integrity", which shows that justice is the first requirement of "politics (seeking)". Why "enemy countries don't want each other"? Because all countries, big or small, are independent and equal, there is no question of "who conquers whom" between independent countries. If "enemy countries impose on each other", then either side may pretend to be just and send troops to other countries without authorization. Mencius severely condemned the five tyrants in the Spring and Autumn Period for attacking other countries for their own self-interest, and asserted that "there was no righteous war in the Spring and Autumn Period, but there was good" (Mencius devoted himself to it), which meant that they were just "calling pot calling the kettle black with a pot" (Mencius Liang Wanghui). Confucian war ethics and its ideological enlightenment come from the fact that independent and equal nations are not qualified and have the right to launch military intervention to "levy the enemy", so who will carry out legal military intervention? Mencius said that "if you are a celestial official, you can behead him" ("Mencius Gongsun Chou"), which means that international military intervention is mainly realized by the only "legal power" (the son of heaven/the teacher of the son of heaven), so Confucius said: "If there is a way in the world, rites and music will be conquered from the son of heaven; If there is no way in the world, the rites and music will be conquered by the princes. " (The Analects of Confucius Jishi) Mencius said: "The emperor seeks without cutting, and the princes cut without asking. "The Confucian idea that the enemy countries do not want each other or that international military intervention mainly resorts to legal authority is completely consistent with the so-called" sovereign equality "in modern international law and the spirit of the Charter of the United Nations, and it is the only" legal authority "for international military intervention. At the same time, legal intervention cannot control the territorial occupation and governance of an independent country. When a teacher of righteousness completes his mission of "banning violence and eliminating insects", he should "order it quickly, oppose it, stop its heavy weapon, seek for its people, establish a monarch and then go" (Mencius and Hui Liang and Wang Xia)-this view of Confucianism is also true in today's international politics. V. Limited War and Permanent Peace "The sage uses his army when necessary. "Obviously, Confucianism does not advocate pacifism against all wars, nor does it advocate a just war against all peace. Confucianism believes that "harmony" and "righteousness", "courage" and "benevolence" are one. Therefore, the Confucian war ethics is a kind of limited war argument, that is, it advocates ensuring security and safeguarding people's livelihood through limited war, and seeking long-term stability of the country and permanent peace of the world. This is the so-called "stopping war with war" in Zuo Zhuan (the twelfth year of Zuo Zhuan's reign) and the so-called "stopping war with war" in Sima Fa (Sima Faren Ben). Confucius said that the best judge is to pursue permanent justice and make society eliminate litigation (The Analects of Yan Yuan: "No litigation"). Similarly, Confucianism also advocates that the highest state of war is to seek permanent peace and eliminate war. Mao Zedong's "On Protracted War" called it: "Not only seek peace in one country, but also seek peace in the world; Seek not only temporary peace, but also permanent peace. "Lu Chunqiu's party soldiers said that" the ancient sages had righteous soldiers but did not restrain them ",and Sima Qian's Historical Records of the Law also said that" punishment should not be donated to the country, and punishment should not be restrained in the world ". Looking forward to and pursuing permanent peace does not mean that we can deny or forget war and combat readiness: "If we don't rely on it, we will wait" (Nine Changes of Sun Tzu's Art of War); If you are not prepared, you can't learn from me "("Zuo Zhuan lived in seclusion for five years "); Be prepared for danger in times of peace, be prepared for danger in times of peace (Zuo Zhuan, Eleven Years of "xianggong"). Just like Mozi's "The Law of Non-attack is the Law of Preparedness" (Yu Yue's Preface to Mozi), Confucianism also emphasizes that strategic preparation and war training should be actively carried out in peacetime to prevent and eliminate war injuries. They said: "If a worker wants to do a good job, he must sharpen his tools first" (The Analects of Confucius, Wei Linggong); Enough food, enough soldiers, and the people believe in it "(The Analects of Confucius, Yan Yuan); If you are afraid of the crisis, you will succeed "(The Analects of Confucius), or even" fight to teach the people "(The Analects of Confucius), or" use to teach the people "(Mencius and Summer). "Sima Fa" said: "Although the old country is big, belligerence will die; Although the world is safe, it will be dangerous to forget the war. "War, as Lao Tzu and Guan Zi said, is not a superior way or virtue, but after all, war and military affairs cannot be completely removed, otherwise the painful lesson of Song Xianggong and Xu Yanwang's" benevolence "defeat is undoubtedly to be learned well (everything is wrong). After all, the world is not peaceful. After all, justice needs strength to win and maintain (Pascal's thought: "Justice without force is incompetent, and force without justice is tyranny. " ); Without preparations for war and national defense, the life of the country and people is doomed to be weak and dangerous. Therefore, Mencius said: "If you enter, you will not be able to go home, but if you leave, you will be invincible against foreign invasion. The country will perish forever, and then you will know that you were born in sorrow and died in happiness. "("Mencius Gaozi Shang ")-Cheng Zi! The Confucian thought of war ethics and its enlightenment come from: free paper net ※※※※※※※※※※※※※※ Although Xu Shen thinks that "Confucianism is soft" (Shuo Wen Jie Zi), Confucianism is not what they imagined. True Confucianism or Confucian scholars, whether people or their ideological theories, are full of masculinity, wisdom, courage and strategy after enriching delicate talents and virtues. The previous account of Confucius has proved enough. Tian Chang, the prime minister of Qi, wanted to move to Lu in history. Confucius said to his disciples, "Fu Lu, where is the tomb? The country of parents and the country are in danger. Why can't the two sons and the three sons get out?" "Confucius' Criticism of Disciples" "The country is in trouble, what should we do?" It directly triggered a series of earth-shattering historical interpretations of Zigong later: "So when Zigong came out, it defended Lu, chaotic Qi, defeated Wu, strengthened Jin and leveled Yue. Zigong envoy, the situation is broken. In ten years, the five countries have changed. " (Biography of Historical Records and Zhong Ni)-This also shows how brilliant and heroic Confucianism was in the Spring and Autumn Period! "Fight, unprepared, the poor die. "("Sun Bin Wang Wei asked ")" a country's wealth, it is best to save for a rainy day. "Zhuge Liang also said:" The great task of the husband country must be kept. " (Defense General Park) Confucius said that "evil should be repaid with directness" (The Analects of Confucius, a wise article), and that "only benevolent people can be good and evil" (The Analects of Confucius, a man). Sima Qian also pointed out that power is not important, so "it is a great shame for a monarch to die, but a minor offender is weak", so "teaching" is why Zhao Benxue, a teacher of Yu, a famous anti-Japanese fighter in the Ming Dynasty, once said with deep sorrow: "Those who use power to disturb the people all over the world and suffer from foreigners are actually the internal affairs of scholars, so they should read their books when they have leisure, and find out the reasons ... At that time, when the country was in trouble, why didn't there be a main soldier? He said,' Accuse Winder of improper use of troops'. This pedantic plan to protect our health is also treason! " (Introduction to Sun Tzu's Art of War) 1