The Art of War — Chapter 8: Chapter 7: Variation Of Tactics
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Essays of Montaigne (Book I) — Chapter 19: Chapter 19: That To Study Philosopy Is To Learn To Die (part 1/2)
the spoken word does not carry far enough: hence the institution of gongs and drums. Nor can ordinary objects be seen clearly enough: hence the institution of banners and flags.
Confucius, in his village, looked simple and sincere, and as if he were not able to speak. 2. When he was in the prince's ancestorial temple, or in the court, he spoke minutely on every point, but cautiously. CHAP II. 1. When he was waiting at court, in speaking with the great officers of the lower grade, he spake freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely. 2. When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed.
The Master said, 'If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man? or is his gravity only in appearance?'
The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, 'He knew propriety.' 2. Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, 'I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of Wu, of the same surname with himself, and called her,-- "The elder Tsze of Wu." If the prince knew propriety, who does not know it?' 3. Wu-ma Ch'i reported these remarks, and the Master said, 'I am fortunate! If I have any errors, people are sure to know them.'
The Master said, 'The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.'
The Master said, 'When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves.'
Do not repeat the tactics which have gained you one victory, but let your methods be regulated by the infinite variety of circumstances.
[Tu Mu tells us that Yao Hsing, when opposed in 357 A.D. by Huang Mei, Teng Ch’iang and others shut himself up behind his walls and refused to fight. Teng Ch’iang said: "Our adversary is of a choleric temper and easily provoked; let us make constant sallies and break down his walls, then he will grow angry and come out. Once we can bring his force to battle, it is doomed to be our prey." This plan was acted upon, Yao Hsiang came out to fight, was lured as far as San-yuan by the enemy’s pretended flight, and finally attacked and slain.]
The Master said, 'The sage and the man of perfect virtue;-- how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' Kung-hsi Hwa said, 'This is just what we, the disciples, cannot imitate you in.'
Chung-kung, being chief minister to the Head of the Chi family, asked about government. The Master said, 'Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.' 2. Chung-kung said, 'How shall I know the men of virtue and talent, so that I may raise them to office?' He was answered, 'Raise to office those whom you know. As to those whom you do not know, will others neglect them?'
The Master said, 'Alas! there is no one that knows me.' 2. Tsze-kung said, 'What do you mean by thus saying-- that no one knows you?' The Master replied, 'I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;-- that knows me!'
The art of war teaches us to rely not on the likelihood of the enemy’s not coming, but on our own readiness to receive him; not on the chance of his not attacking, but rather on the fact that we have made our position unassailable.
The Master said, 'If there were (any of the princes) who would employ me, in the course of twelve months, I should have done something considerable. In three years, the government would be perfected.'
["In war," says Chang Yu, "if a spirit of anger can be made to pervade all ranks of an army at one and the same time, its onset will be irresistible. Now the spirit of the enemy’s soldiers will be keenest when they have newly arrived on the scene, and it is therefore our cue not to fight at once, but to wait until their ardor and enthusiasm have worn off, and then strike. It is in this way that they may be robbed of their keen spirit." Li Ch’uan and others tell an anecdote (to be found in the Tso Chuan, year 10, § 1) of Ts’ao Kuei, a protege of Duke Chuang of Lu. The latter State was attacked by Ch’i, and the duke was about to join battle at Ch’ang-cho, after the first roll of the enemy’s drums, when Ts’ao said: "Not just yet." Only after their drums had beaten for the third time, did he give the word for attack. Then they fought, and the men of Ch’i were utterly defeated. Questioned afterwards by the Duke as to the meaning of his delay, Ts’ao Kuei replied: "In battle, a courageous spirit is everything. Now the first roll of the drum tends to create this spirit, but with the second it is already on the wane, and after the third it is gone altogether. I attacked when their spirit was gone and ours was at its height. Hence our victory." Wu Tzŭ (chap. 4) puts "spirit" first among the "four important influences" in war, and continues: "The value of a whole army—a mighty host of a million men—is dependent on one man alone: such is the influence of spirit!"]
[“We should all look forward to our last day: no one can be called happy till he is dead and buried.”--Ovid, Met, iii. 135]
(3) a hasty temper, which can be provoked by insults;
The Master said, 'I have not seen one who loves virtue as he loves beauty.'
We cannot enter into alliances until we are acquainted with the designs of our neighbours.