from　Lao　Tzu　downwards；　and　especially　as　reflected　in　the
  standard　literature　of　Confucianism；　　has　been　　　consistently
  pacific　and　intensely　opposed　to　militarism　in　any　form。　　It　is
  such　an　uncommon　thing　to　find　any　of　the　literati　defending
  warfare　on　principle；　　that　I　have　thought　it　worth　while　to
  collect　and　translate　a　few　passages　in　which　the　unorthodox　view
  is　upheld。　　The　following；　by　Ssu…ma　Ch‘ien；　shows　that　for　all
  his　ardent　admiration　of　Confucius；　he　was　yet　no　advocate　of
  peace　at　any　price：
  Military　weapons　are　the　means　used　by　the　Sage　to
  punish　violence　and　cruelty；　to　give　peace　to　troublous
  times；　　to　remove　difficulties　and　dangers；　　and　to　succor
  those　who　are　in　peril。　　Every　animal　with　blood　in　its　veins
  and　horns　on　its　head　will　fight　when　it　is　attacked。　　How
  much　more　so　will　man；　who　carries　in　his　breast　the
  faculties　of　love　and　hatred；　joy　and　anger！　　　When　he　is
  pleased；　　a　feeling　of　affection　springs　up　within　him；　　when
  angry；　his　poisoned　sting　is　brought　into　play。　　That　is　the
  natural　law　which　governs　his　being。。。。　　What　then　shall　be
  said　of　those　scholars　of　our　time；　　blind　to　all　great
  issues；　and　without　any　appreciation　of　relative　values；　　who
  can　only　bark　out　their　stale　formulas　about　　〃virtue〃　　and
  〃civilization；〃　condemning　the　use　of　military　weapons？　　They
  will　surely　bring　our　country　to　impotence　and　dishonor　and
  the　loss　of　her　rightful　heritage；　or；　at　the　very　least；
  they　will　bring　about　invasion　and　rebellion；　　sacrifice　of
  territory　and　general　enfeeblement。　　Yet　they　obstinately
  refuse　to　modify　the　position　they　have　taken　up。　　The　truth
  is　that；　just　as　in　the　family　the　teacher　must　not　spare　the
  rod；　　and　punishments　cannot　be　dispensed　with　in　the　State；
  so　military　chastisement　can　never　be　allowed　to　fall　into
  abeyance　in　the　Empire。　　All　one　can　say　is　that　this　power
  will　be　exercised　wisely　by　some；　foolishly　by　others；　　and
  that　among　those　who　bear　arms　some　will　be　loyal　and　others
  rebellious。　＇58＇
  The　next　piece　is　taken　from　Tu　Mu's　preface　to　his
  commentary　on　Sun　Tzu：
  War　may　be　defined　as　punishment；　which　is　one　of　the
  functions　of　government。　　It　was　the　profession　of　Chung　Yu
  and　Jan　Ch‘iu；　both　disciples　of　Confucius。　　Nowadays；　　the
  holding　of　trials　and　hearing　of　litigation；　the　imprisonment
  of　offenders　and　their　execution　by　flogging　in　the　market…
  place；　　are　all　done　by　officials。　　But　the　wielding　of　huge
  armies；　the　throwing　down　of　fortified　cities；　the　hauling　of
  women　and　children　into　captivity；　and　the　beheading　of
  traitors　　　　this　is　also　work　which　is　done　by　officials。
  The　objects　of　the　rack　and　of　military　weapons　　　are
  essentially　the　same。　　There　is　no　intrinsic　difference
  between　the　punishment　of　flogging　and　cutting　off　heads　in
  war。　　For　the　lesser　infractions　of　law；　which　are　easily
  dealt　with；　only　a　small　amount　of　force　need　be　employed：
  hence　the　use　of　military　weapons　and　wholesale　decapitation。
  In　both　cases；　however；　the　end　in　view　is　to　get　rid　of
  wicked　people；　and　to　give　comfort　and　relief　to　the　good。。。。
  Chi…sun　asked　Jan　Yu；　saying：　　〃Have　you；　Sir；　　acquired
  your　military　aptitude　by　study；　or　is　it　innate？〃　　　Jan　Yu
  replied：　　　〃It　has　been　acquired　by　study。〃　＇59＇　　　〃How　can
  that　be　so；〃　said　Chi…sun；　〃seeing　that　you　are　a　disciple　of
  Confucius？〃　　〃It　is　a　fact；〃　replied　Jan　Yu；　〃I　was　taught　by
  Confucius。　　It　is　fitting　that　the　great　Sage　should　exercise
  both　civil　and　military　functions；　though　to　be　sure　my
  instruction　in　the　art　of　fighting　has　not　yet　gone　very
  far。〃
  Now；　　who　the　author　was　of　this　rigid　distinction
  between　the　〃civil〃　and　the　〃military；〃　and　the　limitation　of
  each　to　a　separate　sphere　of　action；　or　in　what　year　of　which
  dynasty　it　was　first　introduced；　is　more　than　I　can　say。
  But；　　at　any　rate；　it　has　come　about　that　the　members　of　the
  governing　class　are　quite　afraid　of　enlarging　on　military
  topics；　　or　do　so　only　in　a　shamefaced　manner。　　If　any　are
  bold　enough　to　discuss　the　subject；　they　are　at　once　set　down
  as　eccentric　individuals　of　coarse　and　brutal　propensities。
  This　is　an　extraordinary　instance　in　which；　　through　sheer
  lack　of　reasoning；　men　unhappily　lose　sight　of　fundamental
  principles。
  When　the　Duke　of　Chou　was　minister　under　Ch‘eng　Wang；　he
  regulated　ceremonies　and　made　music；　and　venerated　the　arts
  of　scholarship　and　learning；　yet　when　the　barbarians　of　the
  River　Huai　revolted；　＇60＇　he　sallied　forth　and　chastised
  them。　　When　Confucius　held　office　under　the　Duke　of　Lu；　and　a
  meeting　was　convened　at　Chia…ku；　＇61＇　he　said：　　〃If　pacific
  negotiations　are　in　progress；　warlike　preparations　should
  have　been　made　beforehand。〃　　He　rebuked　and　shamed　the
  Marquis　of　Ch‘i；　who　cowered　under　him　and　dared　not　proceed
  to　violence。　　How　can　it　be　said　that　these　two　great　Sages
  had　no　knowledge　of　military　matters？
  We　have　seen　that　the　great　Chu　Hsi　held　Sun　Tzu　in　high
  esteem。　　He　also　appeals　to　the　authority　of　the　Classics：
  Our　Master　Confucius；　answering　Duke　Ling　of　Wei；　　said：
  〃I　have　never　studied　matters　connected　with　armies　and
  battalions。〃　　＇62＇　　　Replying　to　K‘ung　Wen…tzu；　he　said：　　　I
  have　not　been　instructed　about　buff…coats　and　weapons。〃　　　But
  if　we　turn　to　the　meeting　at　Chia…ku；　we　find　that　he　used
  armed　force　against　the　men　of　Lai；　so　that　the　marquis　of
  Ch‘i　was　overawed。　　Again；　　when　the　inhabitants　of　Pi
  revolted；　the　ordered　his　officers　to　attack　them；　　whereupon
  they　were　defeated　and　fled　in　confusion。　　He　once　uttered
  the　words：　　〃If　I　fight；　I　conquer。〃　＇63＇　　And　Jan　Yu　also
  said：　　　　〃The　　　Sage　exercises　both　civil　　　and　　　military
  functions。〃　　＇64＇　　　Can　it　be　a　fact　that　Confucius　never
  studied　or　received　instruction　in　the　art　of　war？　　　We　can
  only　say　that　he　did　not　specially　choose　matters　connected
  with　armies　and　fighting　to　be　the　subject　of　his　teaching。
  Sun　Hsing…yen；　　the　editor　of　Sun　Tzu；　　writes　in　similar
  strain：
  Confucius　said：　　〃I　am　unversed　in　military　matters。〃
  ＇65＇　　He　also　said：　　〃If　I　fight；　　I　conquer。〃　　　Confucius
  ordered　ceremonies　and　regulated　music。　　Now　war　constitutes
  one　of　the　five　classes　of　State　ceremonial；　＇66＇　　and　must
  not　be　treated　as　an　independent　branch　of　study。　　Hence；　the
  words　〃I　am　unversed　in〃　must　be　taken　to　mean　that　there　are
  things　which　even　an　inspired　Teacher　does　not　know。　　Those
  who　have　to　lead　an　army　and　devise　stratagems；　　must　learn
  the　art　of　war。　　But　if　one　can　command　the　services　of　a
  good　general　like　Sun　Tzu；　who　was　employed　by　Wu　Tzu…hsu；
  there　is　no　need　to　learn　it　oneself。　　Hence　the　remark　added
  by　Confucius：　　〃If　I　fight；　I　conquer。〃
  The　men　of　the　present　day；　however；　willfully　interpret
  these　words　of　Confucius　in　their　narrowest　sense；　as　though
  he　meant　that　books　on　the　art　of　war　were　not　worth　reading。
  With　blind　persistency；　they　adduce　the　example　of　Chao　Kua；
  who　pored　over　his　father's　books　to　no　purpose；　＇67＇　　as　a
  proof　that　all　military　theory　is　useless。　　Again；　　seeing
  that　books　on　war　have　to　do　with　such　things　as　opportunism
  in　designing　plans；　and　the　conversion　of　spies；　　they　hold
  that　the　art　is　immoral　and　unworthy　of　a　sage。　　These　people
  ignore　the　fact　that　the　studies　of　our　scholars　and　the
  civil　administration　of　our　officials　also　require　steady
  application　and　practice　before　efficiency　is　reached。　　The
  ancients　were　particularly　chary　of　allowing　mere　novices　to
  botch　their　work。　＇68＇　　Weapons　are　baneful　＇69＇　and　fighting
  perilous；　　and　useless　unless　a　general　is　in　constant
  practice；　he　ought　not　to　hazard　other　men's　lives　in　battle。
  ＇70＇　　Hence　it　is　essential　that　Sun　Tzu's　13　chapters　should
  be　studied。
  Hsiang　Liang　used　to　instruct　his　nephew　Chi　＇71＇　in　the
  art　of　war。　　Chi　got　a　rough　idea　of　the　art　in　its　general
  bearings；　　but　would　not　pursue　his　studies　to　their　proper
  outcome；　　the　consequence　being　that　he　was　finally　defeated
  and　overthrown。　　He　did　not　realize　that　the　tricks　and
  artifices　of　war　are　beyond　verbal　computation。　　Duke　Hsiang
  of　Sung　and　King　Yen　of　Hsu　were　brought　to　destruction　by
  their　misplaced　humanity。　　The　treacherous　and　underhand
  nature　of　war　necessitates　the　use　of　guile　and　stratagem
  suited　to　the　occasion。　　There　is　a　case　on　record　of
  Confucius　himself　having　violated　an　extorted　oath；　＇72＇　　and
  also　of　his　having　left　the　Sung　State　in　disguise。　＇73＇　　Can
  we　the