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Among the hundreds of schools of thought, the Zongheng family can be regarded as the school that is most afraid of chaos in the world.

And in contrast to the situation of great unification, such a statement has also been verified. Because it happened to be the advent of the era of great unification, the Zonghengjia lost the foundation for development.

And the reason for the gradual demise of the Zongheng family is more because of the uselessness of heroes.

......

If it is said that the Zongheng family is suitable for surviving in troubled times, then there is also the existence of the 12 factions of the 100 schools of thought, which is similar to the Zongheng family, but the biggest difference with the Zongheng family is that this school still has a great influence in the prosperous era, because even a unified country needs the knowledge of the personnel of this school to consolidate the country's military strength.

This hundred schools of thought and twelve factions are soldiers.

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Bingjia is the school of military theory and military activities in the pre-Qin and early Han dynasties, and is the essence of the military thought of the ancient Han people. One of the hundred schools of thought. Regarding the origin of the Bingjia, some people believe that the Bingjia originated from Taoism, and some people believe that the Bingjia originated from the Legalists. According to the records of the Hanshu Art and Literature Chronicles, the soldiers are divided into four categories: military power strategists, military situation strategists, military yin and yang strategists, and military technicians. The representative figures of the military family include Sun Wu and Sima Sui Tho in the Spring and Autumn Period, Sun Bin, Wu Qi, Wei Yi, Zhao Hao, Bai Qi in the Warring States Period, Zhang Liang and Han Xin in the early Han Dynasty.

Today, there are military works such as "The Art of War", "The Art of War", "Wu Zi", "Liutao", "Wei Xuanzi", "Gripping the Book of Wonders" and so on. The writings of the military family are rich in naïve materialism and dialectical ideas.

The master of the military family is Sun Wu's "The Art of War". Since ancient times, soldiers have always been valued in China. The development of military books in China has a long history, and military books were produced in the Western Zhou Dynasty and matured in the Spring and Autumn Period.

How to grasp war from a macro perspective is the key to the art of war. War is a continuation of politics and a major matter that has a bearing on the life and death of a country or a nation or its enslavement. The Art of War can also be regarded as a guide on how to rule a country and formulate a national strategy, and a book on how to lead troops to fight a war and formulate war strategies and tactics. The military family was an important school of thought in the "Hundred Schools" of the Spring and Autumn Period and the Warring States Period, with the study of combat and the use of troops as its main purpose. The Hanshu Yiwen Zhi and the Book of Soldiers divides the works of soldiers into four categories: the military power and strategy category focuses on military ideology and strategy and tactics, the military situation category focuses on the situation of using troops, and the Yin and Yang category discusses soldiers with the five elements of yin and yang. It is also mixed with the theory that ghosts and gods help in battle, and the military skills are mainly weapons and skills.

The main representatives of the military family are Sun Wu, Wu Qi, Sun Bin, Wei Yi and so on. Their works have been handed down: "The Art of War", "Wu Qi", "The Art of War", "The Art of War", "Wei Xuanzi" and so on. These works are all summaries of the experience of warfare and military management at that time, and they put forward a series of strategic and tactical principles, including rich ideas on military dialectics and philosophies on military management and warfare.

In the understanding of soldiers, everything in the world, from small to large, from weak to strong, has its own objective law of change and development. Only by adapting to and using these laws can people achieve the desired goals. This is another important idea of the simple materialist world outlook of the pre-Qin military book: "A superficial understanding of the surface of things often leads to deviations in people's practice, and using this superficial understanding to guide the practice of war is bound to lead to unbearable consequences." In order to improve the success rate of practice, the authors of the pre-Qin military books deeply understood and mastered the general laws of the development and change of warfare.

When discussing the universal laws of warfare, the Book of Soldiers of the Pre-Qin Dynasty was mixed with the ideas and concepts of "Tao" in Laozi. One of the meanings of "Tao" is the law of nature, or the general principle of the growth of all things, which is the law that human beings must follow. Because of its immutability, it is also called "constant". The principles of warfare reflected in the pre-Qin military books can be traced to this ideological source.

The pre-Qin military book inherited the realm form of the Taoist mind of "single-mindedness", and transcended this form, applying it to complex war situations. "Sun Tzu: Military Struggle" cloud: "The man who drums the Jin clan flag, so the eyes and ears of one person are also; If a person is single-minded, the brave cannot go alone. The cowardly shall not retreat alone, and this is the law of the public. "The gongs, drums, and ripple flags unify the ears and eyes of the soldiers, and the ears and eyes of the soldiers are in harmony, and the whole army is strictly unified from top to bottom, so the attack is brave, and the retreat is not chaotic.

The "Nine Lands" chapter also said: "It is the old horse that buries the wheel, and it is not enough; Qi Yongruo. The way of politics is also; Both rigidity and softness are obtained, and the principles of the earth are also. Therefore, those who make good use of soldiers, if they join hands to make one person, they will not be able to do it themselves. "Those who make good use of soldiers, because they can unify the orders of the whole army, lead the whole army to fight as if they were carrying one person. Here, Sun Tzu pointed out a way to use soldiers, that is, "one". "Liutao" inherits this strategic idea and clarifies the concept of "using soldiers to pay for one". In his "The Way of Soldiers", the author believes that "the way of soldiers is more than one." What is one? "一" is the greatest real number in the Taoist theoretical system, and it is also the entity of the universe, so it is a sacred and profound theoretical category. The author uses this concept to highly summarize the use of the armed forces, a tool of warfare, which must meet the fundamental requirements of unity, centralization, and harmony. The author uses the phrase "being able to go alone" to explain "one," which can be understood as the unity of the army's command and can also be understood as the meaning of the unity of the will and action of the whole army. Therefore, the word "one" contains the subtle mysteries of military science. The author also quotes the words of the Yellow Emperor to explain "one": "One is higher than the Tao and several than the gods." Use it in the machine, show it in the potential, and make it in the king. Therefore, the Holy King's soldiers are murder weapons, and they must not be used for their own purposes. The first sentence is the remarks of the Yellow Emperor, and the latter sentence is from the twenty-third chapter of "Lao Tzu": "The husband is a soldier, an ominous weapon." The soldier's ominous weapon, not the gentleman's weapon, has to use the military idea of the soldier as a last resort. ”

Here, the author regards "one" as the highest state of military science. Therefore, it is an excellent view of the pre-Qin military book. The unity, concentration, and coordination of the armed forces is the fundamental guarantee for victory, and many military strategists have discussed this issue, such as "The Power of the Soldiers" says: "Soldiers should be calm and stubborn, and they should win by dictatorship." The "Wu Yi" also said: "Fu Shui, even the weakest, but the hills touched will collapse." There is no difference, sex is exclusive and sincere. These two "specialized" are single-minded. It is obviously the inheritance of the theory of "Sun Tzu". These military scholars used the unique philosophical ideas of Taoism to integrate their own theories of military science, which was a major contribution to China's ancient military thought.

"Sun Bin Art of War" on the "Tao" as many as 50 places, "King Wei asked", Sun Xi respectively answered the questions raised by King Qi Wei and Tian Ji, and finally there is a paragraph: "Sun Tzu said: 'The master of the Ming Dynasty, the general who knows, does not use the public to make a few contributions. The grandson came out and the disciple asked, "King Wei, Tian Ji." What is the question of the lord?' Sun Tzu said: 'King Wei asked nine, Tian Ji asked seven. I know a few soldiers, but I haven't reached the Tao. ......'" Sun Xian's remarks are intended to explain that to guide war, it is necessary to be proficient in the way of employing troops and to master flexible and mobile strategies and tactics, and as a ruler, he must not only know the soldiers, but also "reach the way," that is, he must master the general laws of war.

"Wu Tzu" also believes that there are laws to follow in the generation and development of things, and people's actions must conform to objective laws, and he calls this law "Tao", such as "the way to stabilize the country", "the way to know the soldiers, the people, and the way to consolidate the country", "the way to defend and win", "the way that the enemy must be attacked", "the way to know the army", "the way to march" and so on.

Therefore. He believed that people's actions must be "in accordance with the way" and "behave in accordance with the heavens", otherwise, "if they do not follow the wrong way", "the trouble will be reached". For example, the way of Anguo, it is necessary to "precaution as treasure" and "Anticipate the Enemy"; The way to enter the army should be to understand "four light, two heavy, one letter" and "governing the army"; The way of marching is "no offense to the festival of progress, no loss of suitable food, and no overwhelming strength". Otherwise, "if you live in a house, you will be in chaos, and if you use war, you will be defeated," "Governing the Army," and so on, all show that war must follow certain laws. That is, "the way".

Lao Tzu regards the Tao as the essence of the universe, which is nameless, formless, and ineffable. "The Tao is a thing, only in a trance", "invisible to see", "unheard", "inaudible", "incomprehensible". However, it is "like the sect of all things", before heaven and earth. "Can be the mother of heaven and earth". The key to governing the country is to guide the country according to the situation and conform to the will of the people, which is a typical way of governing the country of Huang Lao. The "Tao" here refers to a supreme state reached by life and society, and this realm is the ideal society regulated by "Zhou Li".

The pre-Qin military book inherited this concept, and also integrated the "Tao" regulated by the "Zhou Li" into strategic thinking, and "Sun Tzu" has more than 20 places to talk about "Tao", which has a wider meaning, in short, it mainly refers to the political cultivation of the country and the monarch, focusing on the "government" to govern the country. For example, in the "Calculation" chapter, "Dao" is at the top of the "Five Things": "The Taoist makes the people agree with the superiors, so they can die with it, they can live with it, and they are not afraid of danger." Sun Tzu's "Tao" connects politics with the people's heart. Since the soldiers want to "reach the Tao", what is the result of "reaching the Tao"?

The chapter "The Art of War: The Soldier" gives a specific answer: "If you know, you can win." In this article, Sun Xi listed the five conditions of "Hengsheng has five" and "Heng does not win five", among which "know" and "do not know" each account for one, "know, win", "do not know, do not win". Sun Xi wrote again in the chapter of "Guest and Host": "The many are better? The rich are better than the rich? The one who is strong in the army is better than the one who is strong, and the victory is easy to know. Therefore, the rich are not safe, and the poor are not in danger; The many have not been victorious, and the few have not been defeated. Those who are in danger with a decisive victory, the Tao is also. It can be seen that what plays an absolute role in war is not the number of people, nor the amount of food, still less the bluntness of weapons and armor, but "there is a way to win", that is, the decisive factor is to achieve the goal of victory according to objective laws, and this objective law is the "way."

"Wei Xuanzi" put forward the principle that combat should rely on "victory by the way", and its "Battle Might" said: "All soldiers win by the way, some by might, and some by strength." Talking about the enemy, so that the enemy's spirit is lost and the division is scattered, although the form is complete and not used, this way is victorious. Judging the legal system, rewarding and punishing, and using toilets, so that the people have the heart to fight, this is also a victory. Break the army and kill the generals, take advantage of the annihilation, rout the crowd and seize the land, success is the return, and this force is victorious. The prince knew this, so the three victors, the end. The "Tao Sheng" here actually refers to the tactic of "stressing force to anticipate the enemy" and defeating the enemy, and its "formality" means that the enemy does not lose a single soldier but makes him lose his combat effectiveness, and the "moral" principle is mixed in the war.

Liu Yin said in "Straight Explanation": "The way of the husband is not only to talk about military weapons and prepare for the enemy, but also to cultivate morality, administration, support the people, and make oneself virtuous. For example, King Wen conquered Chong, did not resist for thirty years, withdrew from the religion and resumed the war, and fell because of the base. ”

The Book of Soldiers of the Pre-Qin Dynasty also has a discussion of the "Tao of Heaven", which also originated from Taoism. Regarding the concept of "Heavenly Dao", the seventh chapter of "Lao Tzu" says: "The reason why heaven and earth can last long and long is because they do not generate themselves, so they can live forever." Think of the "sky" as the natural sky opposite the earth. Heaven, like the earth, is not a conscious objective existence, but an unconscious, ignorant, and desireless material object. The so-called "heaven and earth are unkind, and all things are dogs" (Chapter 5). Heaven has no emotional will and is left to fend for itself, which fully affirms the objective existence of the Heavenly Dao. Lao Tzu also explores the relationship between "man" and "the way of heaven", and "Lao Tzu" says: "The way of heaven is like a bow and a bow, and the higher ones suppress it, and the lower ones lift it, and those who have more lose it, and those who are deficient make up for it." The way of heaven is more than enough to make up for the deficiency, but the way of man is not, and the loss is not enough to give more than enough. Lao Tzu has made an incisive exposition on the relationship between heaven and man.

In addition, "Lao Tzu" also has a kind of natural thought of heaven: "Retirement after merit is completed, the way of heaven." "When I succeed, the people call me natural. This is also the concept of going with the flow expressed in Lao Tzu's ideological system.

This idea was used and brought into play by the authors of the pre-Qin military books, such as the article "Liutao: Defending the Country", which made a philosophical argument on the "way of benevolence" from the perspective of the concept of "heavenly dao". The author believes that in the natural world, "the four seasons are born, and the earth gives birth to all things", and in society, it is "the people in the world, and the benevolent saints are pastorals" in the natural world, which is born in spring and summer, and hidden in autumn and winter. This is what makes saints great. The author argues that the monarch rules according to the inherent temperament of the people, and the people are selfish by nature, which inevitably leads to disputes. Therefore, the sage governs the country, always with the slaughter of autumn and winter, and the warmth of spring and summer. The author also believes that saints always save the world in troubled times, and once the war stops, they quietly retreat, just like the law of growing in spring and summer, and hiding in autumn and winter. Therefore, the saint always conforms to the current situation, and leads the current situation, and regulates the society according to the laws of nature, so that "the light with heaven and earth" can achieve the long-term peace and stability of the monarch and the country. Judging from the content of "Liutao", its basic theories and categories mostly come from the classic Taoist work "Lao Tzu".

Not only that, after understanding the way of heaven, but also to grasp the general laws of the way of heaven, "Sun Bin Art of War?Eight Formations" said: "Sun Tzu said: If you don't know enough, the generals will be self-assured." Lack of bravery, generals, self-explanatory. I don't know, the number of battles is insufficient, the generals, fortunately. The man who is the kingdom of the country, the king of the vast multiplication, and the people of the whole multiplication, only knows. Those who know know the way of the sky, know the reason of the earth, win the hearts of the people inside, know the feelings of the enemy outside, and know the scriptures of the eight formations. Fight when you see victory, see and clean, this king's general is also. Sun Xi pointed out that the decisive factor in war is "knowing," and as a "general of the king," it is necessary to be familiar with the "way" of the laws of war, give full play to the subjective initiative, and the commander must know the requirements of the six situations, such as the time of day, geography, the will of the people, the formation, the dangers and obstacles of the road, and the distance and proximity, which embodies the requirement that subjective guidance should also conform to the objective law. This operational guiding principle requires that the commanders have a thorough understanding of the general laws of nature and society, as well as the specific laws of warfare.

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