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The Fiction of “Sun Tzu” – and The Facts
Sun Tzu’s Art of Was was, we are told, written by an ancient Chinese soldier – except we have no evidence that there ever was a General Sun Tzu. The commentary just guesses when, where and who he served, and when he sat down and crafted this remarkable book. And the book? Well it is not at all about war. There are no military instructions, no weapons, no wounded, and no loss of life. We are told how to achieve results without conflict. Conflict is condemned again and again as the worst possible option for achieving objectives. Conflict signifies failure.
“The Art of War” title is a mistranslation of Bing-fa that, 2300 years ago, meant The Art of Diplomacy. The Tao Te Ching, a work created at the same time gives us the vision and values upon which are built Bing-fa principles and methods. These volumes are two of the greatest ever works on strategic management and planning.
With this understanding, we are able to examine the possible application of the works, and what was achieved. We see those results in 221 BCE, when Qin ended the 200-year-long Warring States period in less than ten years. These states were brought together, through craft and persuasion, into a remarkable nation whose structure remains intact to this day.
NOTES:
The following is an excerpt of my book The School of Sun Tzu.It is the first plain language, common sense, non-military “Sun Tzu’s Art of War.” It delivers the basic instructions for winning without conflict. It is not about winning and losing. It is only about winning.
Those who have read The Art of War are familiar with its military language. These terms were used because Bing-fa’s purpose and processes were new and army terms made it easy to understand the new paradigm. My rendition uses generic, contemporary language to show that the book’s subject is not military-specific. Therefore prince / sovereign becomes “Chief,” generals become “Leaders,” armies become “Teams,” enemies become “Others? or “Other Party,” and spies become “Observers.” Here, war is “engagement” or “intervention.”
Bing-fa and Art of War sources are shown thusly: “III.3” for chapter and verse.
Principles
Manage Your World
The Bing-fa concepts and its integrated principles and practices were and are revolutionary. Only because the Art of War commentary has seen war where there is none have we been denied these ancient, proven lessons. Bing-fa challenges the inevitability of conflict and defines it as a failure indicator. Bing-fa has forty references to the grave need for managing organizations, and engagements between organizations when required. The importance of these activities justifies the effort and expense involved. Importantly, the costs of not managing organizations and engagements are astronomically higher.
Bing-fa presents us with instructions and measures for operational economy, efficiency and effectiveness. We also have the structure and processes for essential engagements of all sorts. When Observers advise a convergence is possible, and avoidance is problematic, a formal engagement may need to be crafted. A strategy must be developed and a Team chartered. In this way, we are able to break the deadly and endless repetition of failure that characterizes relations between organizations that have similar or competing interests. We can achieve personal and organizational objectives without cost to Other Parties. This is all about wins without losses. This is strategic issue management. High-quality analysis and planning, deployment and resolution are mission critical.
Organizations live in a universe of risk and opportunity, populated by Others with real or potential conflicting interests. Making progress and ensuring safety in a world guided by a complex web of intersecting forces demands constant attention. Effective management means guidance and control outside the organization as well as inside it, while managing relations between people, units and organizations within that complex milieu. Bing-fa defines roles, rules, and processes and warns us repeatedly against losing control. Identifying key issues and what methods might work best is a proactive process that assesses all issues and ideas – continually. We are told what must be done, and what never must be done.[1] Managing with regard for all concerned means we don’t waste our time and resources in conflict.
The general that hearkens to my counsel and acts upon it, will conquer: let such a one be retained in command! The general that hearkens not to my counsel nor acts upon it, will suffer defeat. Let such a one be dismissed! (I.15)
Engagement is a normal part of organizational life. Bing-fa’s methodology is concerned with engagements that are more like a couple becoming engaged than engagements that military forces undertake. But unlike couples “engaged,” Bing-fa engagements are of very short duration; lasting only as long as they must. Bing-fa’s brash thesis is that real results are achieved effectively, and unobtrusively, sometimes without even the Other’s awareness.
Bing-fa demands that Leaders and Teams follow strict ethical and behavioural practices. Teams do not defend. They advance, not into conflict, but into benevolent resolution.
Follow the Moral Law
Moral Law “causes a people to be in accord.” It is solidly before and over all the people, it is the socially binding higher truths and principles that define nations and societies. Moral Laws are the values for which people die, literally and figuratively. They energize and give purpose and direction. Moral Law conveys the absolute necessity for integrity, honesty, and benevolence in relationships and engagement management.. “Success in warfare is gained by carefully accommodating ourselves to the enemy’s purpose”(XI.60). The Bing-fa methodology, with its intelligence gathering, deception and covert operations, is solidly dependent upon a sound code of ethics.
While engagement strategies and tactics vary by conditions, the Moral Law is a constant. “An organization must be prepared to change everything about itself except those beliefs as it moves through corporate life” (Pascale and Athos 1981, 184). Covey (1990, 165) says the single most chronic problem in organizations is the absence of shared vision and values: “… either the organization has no mission statement or there is no deep understanding of and commitment to the mission at all levels of the organization.”
Leaders are bound to their organizations through a complex web of beliefs and values. This explains a curious riddle: why in Bing-fa is there no reference to disloyalty and insubordination? Whether the subject is warfare or peaceful engagement, surely discontent and dissonance should be expected. But Moral Law over-rides: Bing-fa methods do not allow for such. Mandate, the mission, and shared values preclude self-interest.
Win without Conflict
“Supreme excellence means breaking resistance without fighting.” (III.2)
“Thus the highest form of generalship is to balk the enemy’s plans; the next best is to prevent the junction of the enemy’s forces; the next in order is to attack the enemy’s army in the field; and the worst policy of all is to besiege walled cities. (III.3)
When Qin embarked on its quite incredible journey to build the Chinese empire, paupers and princes had to be convinced that life could be better than living in a constant state of war. Qin’s messages were strident: “Don’t Fight!” The Bing-fa methodology states that even minor interventions must be undertaken only when absolutely essential. And given the rule of benevolence, goals may only be realized in a way that minimizes damage to all concerned.
The Bing-fa authors dismissed fatalistic determinism and conflict inevitability. But here we are over two thousand years later, and people continue to believe conflict is a natural human condition. In the management and military genres, conflict is deemed unpleasant and sometimes truly awful, but still, an unavoidable fact of life. Some of these texts insist that conflict is often beneficial. Tackling these tightly held views means going up against a long and tall hoarding of assumptions and beliefs.
After he completed his extensive work on Baron von Clausewitz, W. B. Gallie said he wished that someone would work on the issue of war’s inevitability. The good news – not yet received by power echelons – is that that work was done 2300 years ago. With increasing globalization, consider how beneficial it would be if our thinkers, leaders, and each and every one of us at least considered the possibility that conflict is not a fundamental, irrevocable aspect of life. Might we explore more healthy and helpful alternatives? Bing-fa‘s practical philosophy defines a methodology that carries profound promises for society.
That methodology demands that activity be “instinctive, ” within a state of “naturalness.” One achieves order by the means of “noncontrivance,” where one acts unobtrusively and without self-awareness. In this manner, the Way will prevail. Through noncontrivance, organizations manage their affairs and their environments through judicious avoidance or sensitive intervention. This is wu-wei, exercised when noninvolvement doesn’t work. Organizations then intervene in accordance with a defined strategy. Bing-fa says, “Only one thoroughly acquainted with the evils of war can thoroughly understand the profitable way of carrying it on.”(II.7)[2]Here, Bing-fa means, that unnecessary and poor management of engagement is the “evil of war.”
Effecting change is a time-consuming and costly business even when the Other Party is unaware of your existence. But if the Other Party does become aware, management and control are a great deal more difficult. As the costs go up, so too do the risks. Unexpected dangers may emerge. The pace of activity quickens. Only the very skilled are able to perform with excellence under such circumstances. That’s why, when engagement is warranted, Bing-fa says do it quickly and quietly.
Methods
Be Adaptive
In a Bing-fa true organization, all action is purposeful; though it may not appear so to Others. Some of that activity is purposeful deception, and some of it demonstrates flexibility and adaptivity. These are all existential behaviors. Fixed courses and practices can be counter-productive.
Successful organizations and Teams assess conditions and situations, establishing engagement strategies through the management of intelligence. One of these strategies is a compulsory rule that all planning elements are subject to change. VIII.3 is the admonition that, where conditions warrant, engagement Leaders should even disregard specific instructions of the Chief. “According as circumstances are favorable, one should modify one’s plans” (I.15).[3]
Another adaptivity instruction is: “Let your rapidity be that of the wind, your compactness that of the forest” (VII.17). Art of War commentary sees this an instruction to remain both fast and compact, but moving “as fast as the wind” and remaining “as tight as a forest” would be to act predictably. Every next move would be evident to all. Therefore that rendering is incorrect. Bing-fa also says, “Emulate the rapidity of a running hare” (XI.68).[4]Both admonitions demand that one ensure being adaptive and unpredictable.
Use Intelligence
In Bing-fa methods nothing happens without knowledge. Knowledge is built through intelligence. “Spies are a most important element in water, because on them depends an army’s ability to move” (XIII.26). Knowing the plans and interests of Others, one is able to manage the self and the environment in the best interests of all concerned. Bing-fa says, “It is the height of inhumanity” to remain oblivious of Others because it might cost a little to gather intelligence.
A key talent of the Chief is ability to manage an intelligence network: “… divine manipulation of the threads … is the sovereign’s most precious faculty”(XIII.8). When the potential for an unhelpful organization convergence becomes known, intelligence will suggest if and when an engagement is appropriate and how it should be conducted. And in the midst of engagement, intelligence shows how the strategy should be modified. Indeed, we are even shown how we can, unobtrusively and painlessly, cause an Other to contribute to our intelligence. We may even cause them to betray their own strength levels.
Sometimes, however, there is simply too much complexity to enable effective analysis. Water rushing, gushing, and overflowing its banks is how Bing-fa describes a condition of being overwhelmed. In such circumstances, don’t move when there is too much data, confusion, or there are knowledge conflicts (IX.14). Wait till things settle down. You may then conduct a proper situation assessment.
The terracotta soldiers of China are now familiar to the world, it being a major global tourist attraction. Its authorities are, sadly, bent on maintaining a fiction about its purpose. They insist one of the greatest thinkers and leaders of all time spent a vast fortune to build a clay army to “protect him in the afterlife.” Look carefully. The soldiers in front are dressed in robes. The ones behind are in armor. That’s just what one would expect, if this “army” had been constituted as Bing-fa instructed. There are civilian persuaders in front, gathering intelligence and manipulating the threads. They were Qin’s “picked troops in the front rank.”[5]The terra cotta display is a peace diorama.
Be Prepared
When Bing-fa says “prepare,” it means build “organizational strength.” Prepared organizations are full of strength and knowledge. Their Teams are unconquerable. Strong organizations do not proclaim their strength, they radiate it. When they are ready, they will prevail – sometimes without any activity. This is the only possible meaning of: “In war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory” (IV.15).
The Art of War commentary sees “measurement” as arithmetic comparisons of soldiers and armaments. The argument goes: “if we are ‘better prepared’ than they are – meaning we have more soldiers, bullets or bombs – they ‘wouldn’t dare’ challenge or attack us.” This is a serious misunderstanding about Bing-fa. Its methods- regarding organization and strength – are intangible and do not include materiel enhancement.
Manage Strength
The Tao Te Ching(57) says, “Become master of the universe without striving.” Strength management is a Bing-fa underlying thesis. It is referenced thirty-eight times. I.19–25 tells us that when you are fully knowledgeable, you are able to use water and fire to manage strength.[6]Water builds strength, and fire reduces it. “All men can see the tactics whereby I conquer, but what none can see is the strategy out of which victory is evolved”(VI.27)
Fire and water are metaphors for strength reduction and growth. They affect “qi.” Qi is not “power” or “force” in the sense of assertion or domination. It is the invisible strength that resides within the individual. It is the strength of conviction, purpose and energy. Strength can be nurtured and grown, but it can also be reduced. It is only from the perspective of qithat we can understand “if you are careful of your men, and camp on hard ground, the army will be free from disease of every kind, and this will spell victory”(IX.12).
Only by understanding qi and its management does this famous Bing-fa admonition make any sense. “Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory.” (IV.15) Victory is achieved before war. Every commentary says this admonition speaks of war preparedness. But it doesn’t say, “He who prepares appropriately wins the battle.” It says victory is achieved before war. Why would war be needed if victory has already been achieved? Bing-fa says strong organizations “disable” Others by their superior force. This describes a condition where you appear so strong that an Other decides it would be foolish to get in your way.
He wins his battles by making no mistakes. Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated. (IV.3)
Assign, Delegate, and Empower
Bing-fa instructs us, without ambiguity, on roles, authority and relationships of all key players. These players understand that success depends upon their ability to be flexible and show initiative.
Chiefs decide when non-intervention or intervention is required, based on their ongoing situational analysis. When intervention is indicated, the Chief will craft a strategy and deliver it to an engagement Leader. The Leader and Team will carry out the strategy, subject to changes approved by the Chief. But in tactical delivery and plan adjustment political interference is prohibited. “There are … commands of the sovereign which must not be obeyed.” (VIII.3)[7]Calthrop’s chapter I says if a general “differ from my plans, he will be defeated and dismissed from my service.” In confusion, his immediate next line reads, “The plan must be modified according to circumstances.”
Ames (1993, 87) says that the “fundamental question” in Bing-fa was to figure out how an “enlightened ruler achieved victory at minimum cost.” The answer, he says, was to “give free rein to the consummate military commander.” These two points are incorrect. Fundamentally, Bing-fa shows how to manage without the cost of conflict, and no military commander (in Bing-fa) or elsewhere should ever have a “free rein.”
Bing-fa’s metaphoric but hardly ambiguous instructions to Chiefs and Leaders in engagement are based on principles of empowerment and delegation. In fast-moving situations calling for rapid, appropriate judgment, it can’t work any other way.
Practice Deception
“All warfare is based on deception.” (I.18)
“War” in Art of War is a metaphorical term for inter-organizational relationship management. “The management of organizations is a vital political concern” (I.1).Bing-fa insists that successful organizations are always “at war.” Alert organizations observe, and adapt. At all times, the organization must shield and disguise these activities. It must know more than Others, and it must be prepared to undertake a shift before Others are even aware of the impending convergence. Deception helps the organization remain unseen and of little concern. Admonition I.18 tells us that deception is a management constant – whether the organization is “in engagement” or not. Used with benevolence, deception can reduce friction and support harmonious relations. Deception is therefore an ethical practice.
In engagement, deception allows one to guide events sensitively, as strength is used as a powerful force for good. The organization may telegraph superior or inferior strength as necessary. Deception practices may shift into high gear to cloak, and to confuse.
Common sense would suggest that, whether one is playing poker or marshaling troops at the border, there would be an advantage in cloaking one’s situation and intent. It would also seem eminently logical and fortuitous if the “enemy” thought you were heading in a different direction altogether from what you really intended. Many commentators think using deception is “not playing fair” (Aron 1976, 327; Tung 1994).
The commentary, military community and many readers have seen only war in “The Art of War.” But plain language articulation, and content and context analysis shows only peace. Now we can see the Sun Tzu School admonitions for benevolence and ethics, and values, tools and techniques that collectively, could help us reduce, and possibly eliminate, clashes between people and organizations.
If we can bring ourselves to challenge widespread assumptions about conflict and peace, we can perhaps come to appreciate what China’s first emperor achieved. His Sun Tzu School likely never imagined that their antiwar, pro-empire treatise would become known and accepted as a text on military tactics. Likewise, they would have been surprised, and perhaps amused, to see the Bing-fa military metaphor—an inspired teaching device—come to be seen as the message and not the medium.
[China’s first emperor discovered how one successfully manages organizations, and relations between organizations without loss, and without conflict. Bing-fa conveys remarkable possibilities for contemporary inter-personal, inter-organizational and international relations. If you want to see Bing-fa’s origins, context and applications read see: The School of Sun Tzu: Winning Empires without War.It is available from Amazon.ca Link here: https://tinyurl.com/yxmkee82 ]
Bibliography
Ames, Roger T., trans. Sun-Tzu The Art of Warfare. New York: Ballantine, 1993.
Aron, Raymond. Clausewitz: Philosopher of War. Englewood Cliffs: Prentice-Hall, 1976.
Calthrop, E. F. The Book of War. London: John Murray, 1908.
Covey, Stephen R. Principle-Centered Leadership. New York: Summit Books, 1990.
Gallie, W. B. Clausewitz on the Nature of War. Cambridge University Press, 1979.
Giles, Lionel, ed., trans.Sun Tzu on The Art of War. Project Gutenberg Etext #132 (originally published in 1910).
Pascale, R. T., and A. G. Athos. The Art of Japanese Management. New York: Simon and Shuster, 1981.
Tung, Rosalie. “Strategic Management Thought in East Asia,” in Organizational Dynamics.Vol. 23, Issue 4, 55, Spring 1994.
[1]And this is how “besieging walled cities” must be seen. It is not an option. It is metaphor for going too far.
[2]Read in conjunction with II.8-10, II.15, and II.17
[3]The metaphor for adaptive skill is the shuai-jan mountain snake (see XI.29–30).
[4]This, of course, supports adaptivity. No hare has ever run at one speed in a straight line.
[5]When a general … neglects to place picked soldiers in the front rank, the result must be rout (X.19).
[6]Strength management instructions also appear in VI.18, VI.21–22 and IX.40
[7]See the persuasion called “The Imperial Concubines.” I have an essay on that issue here on WordPress. Some commentary, absurdly, calls this “the biography of Sun Tzu.” It is the articulation of admonition VIII.3 and a passionate endorsement for delegation of authority
This article appeared in the 9 October 2020 issue of Ancient Origins Magazine.
ShibumiMC 
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