This saying comes from Sunzi, the well-known military strategist, who said that the best military strategy is “to defeat the enemy without going to war.” He listed two ways for achieving this: ( 1 ) the use of stratagems to foil the enemy’s plans; ( 2 ) the use of diplomacy to totally isolate the enemy. The opponent is thus forced into a hopeless situation and compelled to submit. This is an over-arching vision of military strategy that combines politics, force, and diplomacy, and has been the ideal of generations of successful commanders. This thinking is prevalent up to the present day in international relations, “business wars,” and other areas. At its heart is the dictum “build yourself and form alliances.”
This term means court calculation on major military and state affairs. The imperial court here refers to the place for officials to deliberate on affairs of state in ancient China. The purpose of calculation prior to war was to work out a strategy based on the state’s strengths and weaknesses. Sunzi’s view was that war was not merely a contest on the battlefield, but was also influenced by political, economic and other factors. Court calculation thus had to take into account different war scenarios and review a full range of circumstances in the state. Court calculation was a necessary preparation for war.
This term means sending an army to fight a just war, similar to the present idea of “fighting for righteousness.” Since ancient times, the Chinese people have held high esteem for an army sent to war for the sake of justice. Here yi (义) means stopping any aggressive act of violence, and eliminating the suffering of the people. War is an act of violence, and no one should initiate a war. Instead, war is a last resort to resist and prevent any violence inflicted on the people. The term demonstrates the ideals of justice and benevolence upheld by the Chinese nation.
Foiling the enemy’s strategy is an important principle proposed by Sunzi the ancient military strategist. In his view, war is waged at different levels, all of which have a significant impact on the outcome. Armed attacks will do great damage to both sides, so they should be avoided if at all possible. Those who are good at leading armies should be able to use stratagems to eliminate the threat of enemy attack in advance or clear the obstacles to their own armed forces to achieve their strategic goals at minimal cost.
To fight or not to fight is one’s own decision, not the enemy’s. This is a principle of military operations proposed by ancient Chinese. “Not to engage the enemy” does not mean passively avoiding confrontation, but means to avoid direct confrontation when the situation favors the enemy. One should not rush or be forced into confrontation just to respond to an enemy’s move. Instead, opt for a sustained defense to wear the enemy out and move them in a way that forces them to reveal their vulnerabilities. Then seize the opportunity to attack or counter-attack and win the battle. This concept emphasizes the importance of taking control in waging a war and advises against fighting when victory is not assured.
Those who are warmongering will inevitably be destroyed, and those who forget war will inevitably land in danger. That is, countries that like to make war are certain to bring destruction upon themselves, and countries which are not prepared for war will find themselves in dangerous situations. Haozhan (好战) refers to those who are keen to stir up conflicts and wars externally for their own interests and in disregard of moral principles; wangzhan (忘战) is to forget that war may befall oneself and thus fail to be appropriately prepared for it. Ancient Chinese believed that domestic and international affairs should be handled with a spirit of loving others. Wars exhaust a country’s resources and lead to loss of life; even a just war, a “war to end wars” conducted to defend a country and safeguard its people, should be a last resort. This phrase both illustrates the dialectical relationship between war and the rise and fall of countries and demonstrates the “civil” nature of the Chinese people who love peace.
When there are armed conflicts, military action is only supplementary to good rule, which is the basis for unity and governance. Wu (武) means armed force or military means, and wen (文) means benevolent rule and edification. This notion was first proposed by the military strategist Yuliaozi of the Warring States Period. He said that how well plants grow depends more on the quality of the seeds than on the skill and care by the farmer. He used this analogy to illustrate the relationship between using military force and benevolent rule to unify and govern the state. To ensure long term peaceful governance over an obeying population depends on benevolent and enlightened rule, with military means only as a supplement. This is one of the earliest descriptions of the relationship between politics and military: the army is always subordinate to the politics, and serves the politics.