User:Li Jia

My name is Lijia. I am from Yichun city of Jiangxi province, which is a city with a long history of over 2000 years. I have finished my undergraduate period in 2023 in Chengdu University of Technology and my major is translation. I’ve passed CET 4 with scores of 582, CET 6 with scores of 654, and CATTI International with scores of 148. I have also gained TEM 4 and certificate of translator level three. Besides, I have won the first prize in the final competition of 2021 Big Writing Event under one one topic, and the second prize award in the 2022 FLTRP ETIC Cup English reading contest. In July, 2022, I have been successfully selected to participate in a translation project initiated by Vision Sichuan Bilingual Magazine and the translation department of my college. During the time from July to October last year, I have translated a total of five passages of about 6000 words for this magazine, which is not very much. But it is very demanding because it is of higher standard and involves many cultural elements including culture-loaded words.

• 1st, November, today, I talked with Mira about my favorite philosopher.
• 2nd, November, today, I talked with Mira about my favorite fictional character.
• 3rd, November, today, Mira asked me to recommend some music to her.
• 4th, November, today, Mira asked me to recommend some good books to her.
• 5th, November, today, Mira and I talked about the skills essential for survival.
• 6th, November, today, Mira and I talked about driving.
• 7th, November, today, Mira asked me what my favorite Chinese dish is.
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• 12th, November, today, I talked about the spots that really stood out to me.
• 13th, November, today, I talked about the pictures I took of scenery.
• 14th, November, today, Mira asked me if I have been to the beach.
• 15th, November, today, I told Mira I wanted to have a pet.
• 16th, November, today, Mira and I talked about types of earphones.
• 17th, November, today, I told Mira I made lacquer fan once.
• 18th, November, today, I talked about solar terms with Mira.
• 19th, November, today, Mira and I talked about the translation theories that caught my interests.
• 20th, November, today, I talked about a mix-up about the deadline for one task.
• 21st, November, today, I talked about my favorite type of news source with Mir.
• 22nd, November, today, we talked about the ways of woman empowerment.
• 23rd, November, today, we talked about the movie called Her Story recently released.
• 24th, November, today, I told Mira about my earphone case.
• 25th, November, today, Mira and I talked about my favorite vegetables and the ways to cook them.
• 26th, November, today, Mira and I talked about my favorite character in novels.
• 27th, November, today, I discussed with Mira what makes one stronger.
• 28th, November, today, Mira asked me about the job hunt situations.
• 29th, November, today, I talked about useful tips for exam preparation with Mira.
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• 1st, December, today, I talked about my favorite English TV show.
• 2nd, December, today, Mira and I talked about how to keep positive.
• 3rd, December, today, I talked with Mira about my anxiety about securing a job.
• 4th, December, today, I discussed with Mira how to find a good job.
• 5th, December, today, Mira and I talked about the necessity of taking the IELTS exam.
• 6th, December, today, I talked with Mira about my favorite job now.
• 7th, December, today, I talked with Mira about significant historical event.
• 8th, December, today, I talked with Mira about my personal growth.
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• 10th, December, today, I talked about healthy lifestyles with Mira.
• 11th, December, today, I talked about the latest drama with Mira.
• 12th, December, today, I talked about environmental issues with Mira.
• 13th, December, today, I discussed the latest Chinese feminist film with Mira.
• 14th, December, today, I discussed with Mira how to protect environment.
• 15th, December, today, I talked with Mira about the difficulty of taking the IELTS exam.
• 16th, December, today, I asked Mira how to prepare for the IELTS exam.
• 17th, December, today, I told Mira how I felt about the preparation process.
• 18th, December, today, I discussed with Mira how to become a teacher.
• 19th, December, today, I expressed my fear for taking the IELTS exam.

Sunzi’s Art of War: A Book on War

Li Jia/Zoe

Abstract

Sunzi's Art of War (Sunzi bingfa), is an ancient classic on war. It consists of 13chapters in about 6,000 characters. Sun Wu, respectfully called Sunzi, was born sometime between 550 and 540 BC, or toward the end of the Spring and Autumn Period (770-476 BC). He was a native of the State of Qi but later moved to the State of Wu, where he became the king's trusted strategist. As many of the book's contents bear features of the Warring States Period (475-221BC), some scholars believe the book was probably written in the middle of that period. It represents the theories of war of the Sunzi School originated by Sun Wu. Of the more than 3,000 books on war from the pre-Qin (before 221 BC) period to the Qing Dynasty (1616-1911), Sunzi's Art of War stands out as the greatest classic. It excels over the other books in terms of strategy design, philosophical grounding and in tactical application. Over the centuries it has been respected as "the source for all books on war."

The Strategic Thoughts of Sunzi

Of the rich strategic thoughts of Sunzi, we have selected just a few for illustration.

"Planning before going to war."

The first example is, "Planning before going to war."Before entering a war,one must compare and analyze all factors of both sides. These mainly include:morale, climate, terrain, commanders, and rules. "Morale" refers to the approval or disapproval of the people. The army that has the approval of the people will gain their support, while one without endorsement will lose their support."Climate" refers to seasonal conditions at the time of war. "Terrain" refers to the distance (far or near), position (ease or difficulty of access), size (large or small), and height (high or low) of the topography for war. Consideration must also be given to the degree of security or danger in the area. "Rules" refer to regulations governing the army, "Who should carry out orders? What are the respective strengths of the soldiers? Who is responsible for training the troops?Who decides rewards or punishments?" The five aspects for consideration during war were echoed by Carl von Clausewitz (1780-1831), a German war expert, as "strategic factors." One or two of these factors are insufficient for one to judge the feasibility and consequences of a war. Consideration must be given to all these factors and their combinations. Such holistic thinking is a special feature of Sunzi's Art of War "One can fight and win a hundred wars if one knows both oneself and the enemy."

The second example is, "One can fight and win a hundred wars if one knows both oneself and the enemy."This is probably the most widely quoted concept from Sunzi's Art of War.

The purpose of considering the five aspects, as introduced above, is actually to know the real situations on both sides. It is not easy to get to know the enemy, because they do their best to keep their secrets and resort to all sorts of deception. Getting to know oneself is not easy, either. What do the people think about the war? What is the capability and state of mind of the commander? How is the morale and training of the troops? These factors are not usually self-evident without thorough analysis, and one may be misled by false impressions. (Sun Jia, 2024, 133) There have been more than a few cases in history where the commander received permission from the ruler to go to war, but without reporting to him that the army was in fact incapable of fighting. The result,needless to say, was always total destruction of the army. This is why Sunzi said, "One can fight and win a hundred wars if one knows both oneself and the enemy. The odds for winning are half and half if one knows oneself but not the enemy. And one is bound to fail if one knows neither oneself nor the enemy."He added, "The odds for winning are half and half if one knows that one's troops are able to attack but does not know the enemy troops are invulnerable to attack. The odds for winning are half and half if one knows that the enemy troops are vulnerable to attack but does not know that one's own troops are not in a position to attack. The odds for winning are half and half if one knows that the opponent is vulnerable to attack and that one's troops are in a position to attack but does not know that the terrain is unsuitable for fighting. Thus an expert of war does not leave anything unclear when declaring war, and also has all sorts of methods to deal with any situation. Victory is certain, if one knows both oneself and the enemy; victory will be complete, if one further knows seasonal and topographic conditions."

"The army survives by treachery."

The third example, "The army survives by treachery." Sunzi said, "The use of force is actually the use of treachery."In his discussion of "strategy" in On War,Carl von Clausewitz attributes its origin to "treachery." By "treachery" Sunzi meant that the army "should appear to be incompetent when it is competent, appear to be unprepared to fight when it is prepared, appear to be retreating when it is advancing, appear to be advancing when it is retreating."In other words, it is crucial to deceive the enemy with false impressions. By treachery, one should "tempt the enemy with gains, attack the enemy when they are in disorder, be prepared for the enemy when they are equal in strength,avoid the enemy when they are stronger, (further) aggravate the enemy when they are angry, cause the enemy to become arrogant when they are prudent,tire the enemy when they are at rest, sow discord among the enemy when they are united." (Qi Zeqiang, 2024, 01) In a word, treachery is meant to entice the enemy to make all sorts of mistakes, defeating them after they fall into a state of chaos. It also means "attacking the enemy at an unexpected time and place." It is by using treachery that an expert of war devises strategies at headquarters while directing his army a thousand miles away to victory.

The Dialectical Thinking of Sunzi

The rich philosophical thought in Sunzi's Art of War has aroused greater and greater attention from scholars of ancient Chinese philosophy. Situations of war are changeable at every moment, perhaps the most changeable of all things in the world. To win a war, the commander must be able to keep abreast of and adapt to such changes. Sunzi said, "There is no fixed way of using force, just as there is no fixed form to water. He who can win a victory adapting to changes in enemy forces is a master of the art of war." Sunzi draws special attention to the changing dynamics in the opposite direction,saying, "Chaos compares with order, cowardice with bravery, and weakness with strength." These contrasting situations may change into their opposites.Thus, it is not uncommon for an army to turn failure into victory or vice versa. Sunzi reminded commanders to consider gains and losses from both positive and negative sides. He said, "Some routes can be taken but should not be, some enemy troops are vulnerable but should not be attacked, some enemy cities can be captured but should not be, and some enemy territory can be obtained but should not be." This is a warning to commanders to be aware not only of potential gains but also of potential losses. Sunzi further advised commanders,"Do not intercept the enemy on their retreat to their home country, leave a gap when besieging the enemy, and do not approach a desperate enemy." In other words, Sunzi was against going beyond the limits in military operations, because things would turn into their opposites once they reached their extreme. In analyzing changes in opposing factors in war, Sunzi also emphasized pushing them into their opposites for the benefit of one's own troops. He said, "When we know the enemy situation but they do not know ours, we can keep our troops together while they have to keep them separate. Now that our troops are in one place while the enemy troops are dispersed in ten places, we can strike them with tenfold force. In this way, our troops enjoy an absolute majority while the enemy suffers an absolute minority." Sunzi's Art of War is full of such dialectical thinking. Sunzi said, "By taking a tortuous route deliberately while tempting the enemy with small gains, we can arrive earlier despite having started later than the enemy. This is the strategy of turning a tortuous route into a straight one." As a kind of synopsis, Sunzi said, "The expert commander is able to make the enemy follow his direction, not the other way round."

Sunzi's Cautions Against War

As a military classic, Sunzi's Art of War provides a complete set of strategies and tactics for winning a war. Paradoxically, the book does not encourage rulers to be bellicose but rather warns them again and again to refrain from waging a war without careful consideration. At the very beginning, the book points out, "The use of force is a matter of life or death for the soldiers, the people and the country." Such a matter can never be taken lightly. At the end of the book, Sunzi raised the warning once more,"A head of state must not wage a war spurred by a momentary anger, and the commander and general must not wage a war spurred by a momentary bad mood. (Pang Xiaotiao, 2024, 11) They must take into consideration overall national interests for declaring war or desisting from war. Anger can turn into delight and a bad mood can change into a good mood, but a country lost is lost forever and those killed are dead forever. Therefore, a wise ruler must handle matters of war with extreme care, and good commanders and generals must handle them with the greatest caution as well. This is the cardinal principle for safeguarding the country and the army." Sunzi's cautions against war were continued in Sun Bin's Art of War (Sun Bin bingfa), by a strategist in the middle of the Warring States Period. While teaching military professionals how to fight and win wars, Sun Bin (birth and death dates unknown) also cautioned that, fighting and winning every war is not a good thing; those who are bellicose and intent on winning victory through wars are bound to fail and only bring shame on themselves. Sunzi's Art of War and Sun Bin's Art of War both warn readers of the great dangers of war. Such thoughts represent, as great strategists, their concern and care for human life. As nuclear war looms larger in today's world, the cautions of Sunzi and Sun Bin certainly deserve the serious attention of those who have the power to push "the button."

Sunzi's Wisdom Beyond the Military

Sunzi's Art of War was introduced abroad from the Tang Dynasty (618-907) onwards. A Japanese student named Kibimakibitookthebook homein734or752. It was introduced to Korea in the 15th century during the Joseon Dynasty. Up to the 17th century, more than 170 books on the study of Sunzi's Art of War were published in Japan.In 1772, Jean-Joseph-Marie Amiot (1718-1793), a Jesuit missionary from France, published in Paris his French translation of the book. That year, Napoleon Bonaparte I (1769-1821) was only three years old. A Russian translation was published in 1860. Later translations of the book include English, German, Italian, Czech,Vietnamese, Hebrew, and Romanian. After World War II, famous strategists and scholars from different countries took a new interest in Sunzi's Art of War. Bernard Law Montgomery (1887-1976), British field marshal during that war, declared that all military academies in the world should include the book as required course material. New translations and more research works on the book have been published since that time. With the spread of Sunzi's Art of War, its influence has gone beyond the military to many other fields, including economics, politics, culture, and diplomacy. Many people regard the book not only as a military work, but also as a work on the philosophy of strategy, referring to the application of military strategies as general methods and principles in all areas of social life. In 2001, online bookseller Amazon listed the book as one of the bestsellers in the humanities category. Many contemporary scholars regard Sunzi's wisdom to be as universal as Confucius' wisdom.

《孙子兵法》：百代谈兵之祖

摘要

《孙子兵法》是记载孙武的兵学思想的古代经典，共13篇，约六千字。孙武是春秋末期人，由齐入吴，受到吴王阖闾的重用。他的出生年代据推算是在公元前550年至公元前540年之间。由于《孙子兵法》的很多内容带有战国时代的特征，所以有的学者认为《孙子兵法》有可能是完成于战国中期，它记录“孙子学派”的军事思想，这个学派的创始人则是孙武。 据统计，中国古代兵书，从先秦到清代，有三千多种。在所有的兵书中，最高的经典是《孙子兵法》。它最有战略高度，最有哲学色彩，最侧重运用之妙，最为后代兵家所重视，诚如《四库全书总目》所说，它是“百代谈兵之祖”。

充满智慧的战略思想

《孙子兵法》的战略思想十分丰富，充满智慧。我们举出其中几条来说一说。

第一，先计而后战。

用兵之前，要在庙堂之上对敌我双方的各种因素进行比较研究，这就是“计”。这种“计”，主要要考虑五个方面：道、天、地、将、法。孙子说：“主孰有道？将孰有能？天地孰得？法令孰行？兵众孰强？士卒孰练？赏罚孰明？吾以此知胜负矣。”首先是“道”。道是民心向背。得道多助，失道寡助。孟子说：“天时不如地利，地利不如人和。”道就是“人和”。接下去是“天”、“地”。“天”主要指时令，寒热二气的消长。“地”指地势的远近、险易、广狭、高下，同时还要讲战势的“死地”（危险地带）和“生地”（安全地带）。再接下去是“将”、“法”。“法”是管理军队的“法”。“法令孰行？兵众孰强？士卒孰练？赏罚孰明？”这些都属于“法”。孙子说的这五个方面，属于19世纪德国军事学家克劳塞维茨说的“战略要素”。判断战斗力的强与弱，决定某一场战争可以打还是不可以打，预测打的后果是什么，不能单独看其中一种或两种战略要素，而要看所有这些要素的强弱及其组合状况。这体现出孙子思想的整体性思维的特点。

第二，“知彼知己，百战不殆”。

这是《孙子兵法》中流传最广的名言。 上面说在庙堂上要从五个方面对敌我双方进行比较计算，这样做的前提就是要知彼知己，了解敌我双方的真实情况。知彼当然不易，因为敌方不会让你了解他的真实情况，他一定会采取保密措施，进行伪装，制造假象，给你假情报，总之要把你搞糊涂，让你受骗上当。同样，知己也不容易。自己方面的民心如何？将领的才能与心理状况如何？士兵的士气与训练状况如何？等等。这些也并不是一目了然的，有时也会出现许多假象。(Sun Jia, 2024, 133)历史上常有这种战例，明明军队已经不能打了，但将领对国君隐瞒实际情况，结果一交战就全军覆没。所以孙子强调说：“知彼知己，百战不殆；不知彼而知己，一胜一负；不知彼，不知己，每战必败。”又说：“知吾卒之可以击，而不知敌之不可击，胜之半也。知敌之可击，而不知吾卒之不可以击，胜之半也。知敌之可击，知吾卒之可以击，而不知地形之不可以战，胜之半也。故知兵者动而不迷，举而不穷。故曰：知己知彼，胜乃不殆，知天知地，胜乃可全。”就是说，知己而不知彼，知彼而不知己，知己知彼而不知地知天，胜利都只有一半的概率，只有知己知彼而又知地知天，胜利才有百分之百的概率。

第三，“兵以诈立”。

孙子说：“兵者，诡道也。”又说：“兵以诈立。”他认为用兵必定要用诡诈之道，这是重要的战略思想。这个思想又被后来的兵家概括为“兵不厌诈”。克劳塞维茨在《战争论》中也专门讨论“诡诈”，他说“战略”这个名称就是来源于诡诈这个词，所以战略本来就具有诡诈的性质。兵以诈立，所以要“能而示之不能，用而示之不用，近而示之远，远而示之近”，也就是要制造假象来迷惑敌人。兵以诈立，所以要“利而诱之，乱而取之，实而备之，强而避之，怒而挠之，卑而骄之，佚而劳之，亲而离之”，就是要用种种办法来引诱敌人犯错误，使敌人的将领狂暴自满，使敌人内部分崩离析，使敌人四处疲于奔命，乘敌人混乱之际夺取胜利。兵以诈立，所以要“攻其无备，出其不意”，在敌人完全意料不到的时间和地点对其发动攻击。(Qi Zeqiang, 2024, 01)“攻其无备，出其不意”也是《孙子兵法》的名言。用兵者运筹帷幄之中，决胜千里之外，靠的就是兵不厌诈。兵不厌诈，就是以无限为有限，以无法为有法，就是运用之妙，存乎一心。

利用对立因素造“势”

《孙子兵法》蕴涵丰富的哲学思想，引起了越来越多的研究中国古代哲学的学者的重视。 战争中的形势瞬息万变，是世界上最有流动性的东西。孙子强调，用兵者要想取胜，必须善于把握这种变化的形势。他说：“兵无常势，水无常形，能因敌变化而取胜者，谓之神。”孙子又强调，在战争中，特别要重视对立因素的相互转化。他说：“乱生于治，怯生于勇，弱生于强。”“乱”和“治”、“怯”和“勇”、“弱”和“强”，这些对立的东西，并不是僵死不变的，而是活生生的，可以互相转化的。在战争中，转败为胜，转胜为败，都是常见的事。所以孙子强调“智者之虑，必杂于利害”，就是要用兵者从正反两方面来考虑利害得失。他说：“途有所不由，军有所不击，城有所不攻，地有所不争。”这就是告诫用兵者，不要只看到有“利”的一面，还要看到有“害”的一面。这就是辩证法。他又说：“归师勿遏，围师必阙，穷寇勿迫。”这就是告诫用兵者，在战争中有些事情不要做过头，不要做绝了，过了头就会走向反面，所谓“物极必反”。要留有余地。留有余地就是辩证法。 孙子对于战争中这种对立因素的转化，不是静止的分析，而是着眼于阐述如何创造条件，推动对立的因素朝着有利于自己的方面转化，也就是制造一种有利于自己的态势。例如他说：“吾所与战之地不可知，不可知则敌所备者多，敌所备者多，则吾所与战者寡矣。”又说：“形人而我无形，则我专而敌分。我专为一，敌分为十，是以十攻其一也，则我众而敌寡。能以众而击寡者，则吾之所战者约矣。”这就是教导用兵者，要善于采用种种方法来分散敌人的兵力，使敌人由“众”转化为“寡”，而使自己由“寡”转化为“众”，形成“以众击寡”的态势，用绝对优势的兵力打击分散薄弱的敌人，从而取得胜利。《孙子兵法》中充满了这种利用对立因素来造“势”的活生生的辩证法。例如孙子提出的“以迂为直，以患为利”、“后人发，先人至”、“投之亡地然后存，陷之死地然后生”等策略，都是运用对立因素互相转化的辩证思维，推动战场上的整体态势朝着有利于自己的方面转化。这就是所谓“善战者致人而不致于人”。致人，就是掌握战场上的主动权，调动敌人就范。致于人，就是陷于被动，处处被敌方牵着鼻子走。

“慎战”的警告

《孙子兵法》是一部兵学经典，它提出一整套在战争中取胜的战略战术，但是它并不鼓励当政者好战，相反，它一再警告当政者要“慎战”。 《孙子兵法》一开头就指出：“兵者，国之大事，死生之地，存亡之道。”就是说，战争是关系士兵和百姓生死以及国家存亡的大事，决不可轻易发动。在全书快结尾时，他又再一次重复这种警告：“主不可以怒而兴师，将不可以愠而致战。合于利而动，不合于利而止。怒可以复喜，愠可以复悦，亡国不可以复存，死者不可以复生。故明主慎之，良将警之，此安国全军之道也。”就是说，国君决不可因为一时动怒就发动战争，将帅也决不可因为心情不好就兴兵打仗。(Pang Xiaotiao, 2024, 11)一定要考虑国家整体利益。动怒了可以变为欢喜，心情不好也可以变好，但国家灭亡了就不可能再存在，人死了也不可能再复活。对此国君必须万分慎重，将帅也必须万分小心，这是保证国家、军队安全的大道理。 《孙子兵法》自始至终是教人善战，但同时又自始至终强调战争的残酷性和严重性，警告当政者、用兵者要慎战，这充分表现了作为军事思想家的孙子的仁者胸怀。 孙子“慎战”的思想为战国中期军事家孙膑所继承。同《孙子兵法》一样，孙膑所作的《孙膑兵法》在教用兵者如何善战的同时，也发出警告：“十战而十胜，将善而生过者也。”“兵非所乐也，而胜非所利也。”“夫乐兵者亡，而利胜者辱。”意思是说，十战十胜，未必是什么好事情。好战的人，一心只想通过战争去夺取胜利的人，早晚会灭亡，使自己见辱于天下。 《孙子兵法》和《孙膑兵法》所说的“怒可以复喜，愠可以复悦，亡国不可以复存，死者不可以复生”，“十战而十胜，将善而生过者也”，以及“乐兵者亡”等话，体现出仁者的忧思，语重心长，在当今核战争的阴影下，尤其值得所有掌握核战争“按钮”的决策者记取。

孙子的智慧超出军事领域

从唐代开始，《孙子兵法》开始传播到国外。公元734年或752年，也就是唐代开元、天宝年间，有一位日本留学生吉备真备把《孙子兵法》从中国带回日本。公元15世纪，《孙子兵法》传到李氏朝鲜。公元17世纪时，日本研究《孙子兵法》的著作已多达一百七十多种。1772年，法国耶稣会传教士阿米奥（汉名叫钱德明）翻译的《孙子兵法》在巴黎出版。这一年，拿破仑三岁。1860年，《孙子兵法》有了俄译本。后来，英、德、意、捷、越、希伯来、罗马尼亚等各种文字版本相继问世。 第二次世界大战后，各国著名的军事家和学者对《孙子兵法》的军事谋略日益重视和推崇。英国蒙哥马利元帅说，世界上所有的军事学院都应把《孙子兵法》列为必修课程。《孙子兵法》新的译本和研究《孙子兵法》的著作也越来越多。 随着《孙子兵法》在世界范围内广为传播，它的影响逐渐超出军事领域，变成很多人从经济、政治、文化、外交、人生等多种角度吸取智慧的经典。很多人认为，《孙子兵法》不仅是一部军事哲学的著作，而且是一部谋略哲学的著作。所谓谋略哲学，就是把战争中克敌取胜的智谋和策略提升为具有普遍意义的方法和原则，因而可以应用于社会生活的各个领域。据日本作家守屋淳说，美国微软公司创始人比尔•盖茨和日本软银集团总裁孙正义，还有在世界杯足球比赛场上连胜11场的葡萄牙足球队教练斯科拉里，他们都把《孙子兵法》随时带在身边，可以说是爱不释手。美国网上零售巨头亚马逊公司评选的2001年度全美最畅销的人文书籍就是《孙子兵法》。（《中国古典的启示》，载日本《21世纪》2007年2月号）全世界都在吸取孙子的智慧。正如美国兰德公司（美国的重要战略研究机构）的学者波拉克斯所说：孙子的智慧和孔子的智慧一样具有永恒的价值。这种智慧属于全世界。

Terms

1. 孙子兵法 - Sunzi's Art of War 2. 春秋时期 - Spring and Autumn Period 3. 战国时期 - Warring States Period 4. 道天地将法 - Morale, climate, terrain, commanders, and rules 5. 知己知彼，百战不殆 - One can fight and win a hundred wars if one knows both oneself and the enemy 6. 兵以诈立 - The army survives by treachery 7. 不战而屈人之兵 - Winning a war without fighting it 8. 兵无常势，水无常形 - There is no fixed way of using force, just as there is no fixed form to water 9. 慎战 - Cautions Against War 10. 兵非所乐也，而胜非所利也 - War is not to be relished, and victory is not to be sought for profit. 11. 谋略哲学 - Philosophy of Strategy 12. 兵者，国之大事 - The use of force is a matter of life or death for the soldiers, the people and the country. 13. 百战百胜 - Win a hundred battles with a hundred victories 14. 以迂为直 - Turn a tortuous route into a straight one 15. 致人而不致于人 - To control the enemy without being controlled by him

Questions

1. When was Sunzi’s Art of War written? 2. What strategic thoughts of Sunzi do you know? 3. How can we use Sunzi’s Art of War to deal with the current turmoil in the world? 4. Can you name some examples of applying strategies in it in your real life?

Answers

1. In the middle of Warring States Period. 2. "Planning before going to war." 先计而后战。 "One can fight and win a hundred wars if one knows both oneself and the enemy."“知彼知己，百战不殆” "The army survives by treachery."“兵以诈立” 3. Sunzi's Art of War and Sun Bin's Art of War both warn readers of the great dangers of war. Such thoughts represent, as great strategists, their concern and care for human life. As nuclear war looms larger in today's world, the cautions of Sunzi and Sun Bin certainly deserve the serious attention of those who have the power to push "the button." 4. Personal Examples.

References

• [1] https://www.sohu.com/a/132842079_662209
• [2] https://epaper.gmw.cn/gmrb/html/2023-07/22/nw.D110000gmrb_20230722_2-11.htm
• [3] https://m.lunwendata.com/show.php?id=22555
• [4] 齐泽强.《孙子兵法·作战篇》主旨考论[J].滨州学院学报,2024,40(01):5-13.DOI:10.13486/j.cnki.1673-2618.2024.01.001.

Qi Zeqiang. Sunzi bing fa zup zhan pian zhu zhi lun kao [J] bin Zhou xue yuan xue bao,

• [5] 庞小条.《孙子兵法》和平战略论[J].孙子研究,2024,(02):7-17.

Pang Xiaotiao. Sunzi Bing fa he ping zhan lun [J] Sunzi yan Jiu,

• [6] 孙佳.读《论语》《孙子兵法》，品为人处世之道[J].青年文学家,2024,(05):133-135.

Sun Jia Du lun you Sunzi Bing fa pin Wei ren chu shi zhi dao [J] Qing nian wen xue jia,

• [7] http://classics.mit.edu/Tzu/artwar.html
• [8] https://www.worldhistory.org/The_Art_of_War/
• [9] https://www.britannica.com/biography/Sunzi

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I hereby guarantee that I have not used the help of AI to write my final paper in this course.