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.
This refers to the effect a ruler’s virtuous behavior has on his subjects, in the way the wind influences the myriad things. Moral cultivation is an important part of education. The Confucian view is that a ruler should set an example to the people, influencing them unobtrusively. If he is moral and ethical in conduct, the people will follow his example and abide by the rites and moral standards willingly without being under duress. The term also refers to the prevailing social mores in a country shaped by a ruler's influence.
Shaping the mind through education was a key concept of the political philosophy and an essential way of governance in ancient China. Rulers usually used a combination of means, both visible and invisible, to subtly spread their values among people so that these values would be observed in people’s daily life, leading to integration of governance and social mores. These means include issuing administrative decrees, conducting moral education, creating a favorable environment, disseminating popular literature that promoted ethical values, and selecting officials through imperial examinations.
Renwen (人文) encompasses the cultural and ethical progress created by rites, music, education, codes, and systems as well as a social order which is hierarchical but harmonious. Renwen is in contrast to tianwen (天文), the study of celestial bodies including the sun, moon, and stars. Renwen also refers to human affairs in general, that is, behaviors, customs, and the human state. Under the influence of Western culture in the modern period, renwen came to mean cultural phenomena in human society as well as the humanities, which are academic disciplines that study human culture.
This term refers to a thriving, prosperous, and perceptibly refined society in which people behave in a cultured fashion. Wen (文) refers to the arts and humanities, including social norms, music education, moral cultivation, and a social order that is hierarchical yet harmonious. Ming (明) means bright, prosperous, and highly civilized. The Chinese nation has always preferred wen to wu (武 force). This is the loftiest ideal pursued by the Chinese nation since ancient times. It was also the criterion by which to judge whether the governance of a nation was well conducted.
The term is used to describe efforts to teach people essential ideals and principles of renwen (人文) and guide them to embrace goodness with the aim of building a harmonious – albeit hierarchical – social order, according to the level of development of a civilization and the specifics of the society. Renwen refers to poetry, books, social norms, music, law, and other non-material components of civilization. Hua (化) means to edify the populace; cheng (成) refers to the establishment or prosperity of rule by civil means (as opposed to force). The concept emphasizes rule by civil means, and is another expression of the Chinese concept of “civilization.”
To be able to stop war is a true craft of war. This famous military view was first raised by King Zhuang of Chu(?-591 BC) in the Spring and Autumn Period, on the basis of the structure of the Chinese character wu (武). Wu is composed of zhi (止), which means to stop; and ge (戈), which means dagger-axe or weapons and is used here in the metaphorical sense of warfare. To interpret wu as stopping war was consistent with the cultural characteristics of Chinese characters. It also expresses the Chinese people’s thinking of using military means to stop violence and their love of peace and opposition to war.
The principles or methods to win a war must be based on the success in politics, that is to say, military outcome is determined by the strength of politics. Ancient Chinese strategists and legalists looked at war from the angle of politics, regarding war as political in essence and an extension of politics. Efficient governance and social harmony among the people were the decisive factors of winning a war. That “the methods of warfare must be based on the success in politics” is an expression of the same idea as the Prussian military strategist Carl von Clausewitz (1780-1831) in his On War when he suggested that war was the continuation of politics by another mean, but the former is 2,000 years earlier than the latter.
Relying on moral strength will bring prosperity, whereas relying on violence will bring doom. The saying is described in The Book of History (as cited in Records of the Historian). De (德) refers to morals, grace, and integrity. Li (力) refers to coercion, violence, and military power. Under the influence of the political and ethical principles of the Confucian school, since ancient times the Chinese people have been advocating benevolent governance virtue (winning over people with benevolence) as opposed to rule by force (wielding power over people), believing that only by relying on benevolence can the ruler hope to win people’s hearts and minds, resulting therefore in a positive synergy that brings about prosperity. Rule by force, on the other hand, can merely coerce people into submission, but cannot achieve genuine and lasting harmony and unity. This is true not only in managing an entity or governing a country, but also in handling relationships among countries. As a principle for managing international relations, the term suggests that wanton engagement in military action or attempting to completely dominate others are incompatible with the development of civilization. Only by observing moral principles and trusting one another can sustainable peace and security be achieved in the world.
Weapons are tools of death; war is wicked and against morality. The original meaning of bing (兵) is “weapon” and is extended to mean “army”; zheng (争) means “conflict” and “struggle” and here means “war”; nide (逆德) means inhuman, contrary to benevolence and compassion. The ancient Chinese, including military strategists, all considered the use of force and war fearsome, only to be employed as a last resort, and that even if military force was deployed, the principles of benevolence and righteousness should be adhered to. This is another expression of high respect Chinese have for benevolence and enlightenment in the spirit of upholding peace as embodied in the idea of wen.