What achievements did Zhuge Liang make in his life?

1. Zhuge Liang is diligent in thinking and pays attention to innovating ordnance and fittings. Developed a ten-arrow crossbow and a wooden bull and a flowing horse suitable for mountain transportation. And improved the steel knife, enhanced the combat effectiveness of the Shu army. Good at the art of war, the deduction of the array method is "eight-array diagram", which is passed down to later generations.

2. In managing the army, Zhuge Liang attached importance to the restraint and training of the army, and advocated the rule of law and stress.

3. When fighting, Zhuge Liang used his troops to assess the situation and was cautious; Strive for a quick decision in every battle; Attach importance to logistics and send thousands of officers and men to renovate Dujiangyan all the year round to ensure the production of rations; Every retreat is very cautious, and measures such as ambush in the mountains are taken to take the initiative and ensure safety.

4. Strategically, Zhuge Liang knew the three points of the world before he was born, and Longzhong Dui was far-sighted in analyzing the form at that time; In addition, he was good at observing the general trend and always insisted on uniting Wu against Cao, which made him win in the struggle with Wei and Wu Dingli.

disadvantage?

1. Human error. First of all, let Guan Yu guard Jingzhou. Guan Yu is arrogant, upright, courageous and foolhardy. Guan Yu's loss of Jingzhou frustrated Zhuge Liang's idea of sending troops to the northern expedition in Longzhong Dui, and made Shu always fall behind in the future wars. Secondly, Ma Su was used to guard the street kiosks, while Ma Su was familiar with the art of war and was good at military planning, which won Zhuge Liang's esteem. However, Liu Bei felt that Ma Su was exaggerating. On his deathbed, he said to Zhuge Liang, "Ma Su is exaggerating and can't be used. Why not observe it? " Zhuge Liang disagreed and often talked with him about the art of war, sometimes staying up all night. The fall of the street pavilion threatened Zhuge Liang's main flank, destroyed the whole battle plan and forced him to retreat.

2. Restrictions on talents. After Zhuge Liang assisted the government, he had to ask himself everything, which seemed admirable, but inadvertently restricted the development of talents. Zhuge Liang should personally handle such a small matter as the appointment and removal of a county official; In the army, "I have reflected on 20 punishments." As a result, after Zhuge Liang's death, talents in Shu failed to meet each other, resulting in the situation that "there is no general in Shu, and Liao Hua is the pioneer".

3. mistakes in using troops. "Zhuge Liang was cautious all his life" and used his troops cautiously. This is Zhuge Liang's advantage and his disadvantage. Caution is the main way to fight, supplemented by strangeness. The combination of odd and right is promising. At that time, Wei Yan proposed that he would lead ten thousand people to attack Tongguan. Zhuge Liang thought the move was hasty and did not agree. After Wargo destroyed Shu, it was a surprise attack. Sima Yi said in a letter to his younger brother Sima Fu: "If you are ambitious, you will not see opportunities; More plans, less decisions; If you are a good soldier, you have no right. Although you lost 100,000 soldiers, you will be destroyed (The Book of Jin Xuandi Ji). Although this statement is somewhat exaggerated, it also reflects certain facts.

Later generations especially praised Zhuge Liang's strategy and ingenious calculation, and regarded it as the embodiment of wisdom. The novel Romance of the Three Kingdoms deified it, and its plot was widely circulated among the people. Its spirit of "doing one's best, dying before dying" has become the precious wealth of the Chinese nation.

In the Biography of the Three Kingdoms, Chen Shou commented that Zhuge Liang was also concerned about the country and the people, showing etiquette, appointing people on their merits, surrendering to power, being sincere and fair; Although those who are loyal to the times will get revenge, those who violate the law and neglect their duties will be punished by their relatives, those who confess their feelings will be released, and those who are eloquent will be slaughtered. Good without reward, evil without fiber without degeneration; Ordinary things are concise, based on physics, with real responsibility for fame and fortune, hypocrisy and contempt; Finally, people who are afraid and love each other in the national territory, although the criminal law is harsh and there is no complaint, are trying to persuade them clearly. It can be said that he is a talented person who knows how to govern the country, and he is a horse of Xiao. But after years of mobilization, it still failed, and the cover strain will be slightly, which is not its strength!

Zhuge Liang helped Liu Bei and his son to govern Shu for decades. Chen Shou's "History of the Three Kingdoms" commented that "Zhuge Liang is also a relative, caring for the people, showing etiquette, cronyism, authority, sincerity and justice; Although those who are loyal to the times will get revenge, those who violate the law and neglect their duties will be punished by their relatives, those who confess their feelings will be released, and those who are eloquent will be slaughtered. Good without reward, evil without fiber without degeneration; Ordinary things are concise, based on physics, with real responsibility for fame and fortune, hypocrisy and contempt; Finally, within the territory of the country, I love it with fear; Although the criminal administration is harsh and has no regrets, it is wise to admonish it. It can be said that the only person who knows politics is a horse. " The people in Shu also remember and admire Zhuge Liang's death, "because of the private sacrifice in the season." (1) Under Zhuge Liang's rule, Shu Han was "open in territory, with solid granaries, excellent equipment, abundant reserves, unpretentious courtyards and intoxicating roads". (2) The "frosty grass field" under Liu Zhang's father and son was still "the people scattered in the wild, and the surplus grain lived in mu" when they arrived in Liu Chan. (3) Later, people gave a higher evaluation of Zhuge Liang's achievements in governing the country, from the achievements in governing the country to the praise of perfecting his personality. Then literary exaggeration and superstition were added, and everything from people to things was deified. From monarchies, bureaucrats, intellectuals to ordinary people, the goal of "speaking with one voice" has really been achieved since ancient times, which is a rare spectacle in the history of China and has formed a unique cultural phenomenon in ancient and modern China society-"Zhuge Liang phenomenon". Today, when we analyze this cultural phenomenon, we can't stay at the level of myth and romance, and we can't argue unnecessarily whether Zhuge Liang is Confucianism, Taoism or Legalism. Instead, we should use the methods of modern history, cultural anthropology, behavioral science, politics and legal philosophy to scientifically interpret, summarize and explain this outstanding heritage of human culture. This paper attempts to make a superficial analysis of China's thoughts of governing the country from the perspective of "Zhuge Liang's cultural phenomenon" and the traditional culture of, especially the thoughts of pre-Qin philosophers. The Three Kingdoms period was similar to the Spring and Autumn Period and the Warring States Period, and the society was in a period of cultural transformation. (4)。 Local strongmen annexed a lot of land, which resulted in the vicious expansion of local separatist forces, the increasingly disintegration of centralized autocratic politics, and the position of Confucian classics, which has dominated since the Han Dynasty, began to shake. The increasingly acute social contradictions and the successive rise of peasant uprisings have plunged the Eastern Han society into a heavy crisis. Due to social unrest and competing with others, social thoughts have been liberated from the stable imprisonment, and a hundred schools of thought that were originally ousted by the rulers of the Han Dynasty have revived, and Confucianism, which was ruled by an independent Sect, is facing revolutionary development. Zhuge Liang's thought of governing the country is the essence of human civilization bred under this great background. First, the rule of law spirit of punishing and rewarding clearly occupies a very important position in Zhuge Liang's thought of governing the country, and it can even be said that the rule of law thought is implemented in all aspects of his thought of governing the country. The connotation of Zhuge Liang's thought of rule of law is unique in the history of China. His thought of rule of law is completely different from the thought that applied to Korea in the pre-Qin period and the thought of "rule by virtue and supplementary punishment" under Confucianism in China's legal system that later formed the main legal system in the world. The core of his rule of law thought is not the Confucian morality of equality and difference centered on etiquette, but the value principle of "ruling the country fairly and justly" which is suitable for the social transformation period and beneficial to the overall development of society. Professor He Lin once called Zhuge Liang's rule of law, Korean rule of law and modern western democratic rule of law three types of human rule of law, and called it "Zhuge Liang's rule of law or rule of law based on morality". Although his distinction may not be scientific, nor did he make a detailed analysis of the meaning of the so-called "morality", he pointed out that Zhuge Liang's rule of law has its unique connotation. (5) Zhuge Liang's thought of the rule of law, try to analyze its content from the following aspects: (6) (1) Put the universal value principles of human society such as "strictness, fairness, openness, honesty, trustworthiness and loyalty" above legal norms, and occasionally implement them in the process of legislation, judicature, law-abiding and legal supervision. This is very valuable in ancient society, especially in China's ancient oriental autocratic society based on agricultural production mode. It is also the key to his success in governing Shu, and the fundamental reason for "clear love and hatred". This mode of rule of law, which emphasizes the value foundation, is naturally quite different from Shen Han's rule of law. Although Shen Buhai and Han Feizi also emphasized "abiding by the law, distinguishing between rewards and punishments", they ignored the construction of the humanitarian value of law, "emphasizing law over people" and "dominating the world without restraint", which would inevitably lead to the tyranny of Qin Shihuang. Although the Confucian legal system "morality dominates punishment", it is based on "ceremony", that is, the values of patriarchal ethics, which openly emphasizes that "punishment can't go up to a doctor, and ceremony can't go down to Shu Ren", which makes the law lose its effectiveness in front of a specific social class and inevitably hinders the realization of the law. (7) (2) Advocating "knowing the law", opposing "indiscriminate punishment" and emphasizing humanitarianism in punishment. Zhuge Liang believes that "reward can't be given for nothing, and punishment can't be added indiscriminately" (8). If the reward and punishment are unclear, it will lead to the situation that "loyal ministers die without sin, and evil ministers play non-work" (9), which will bring harm to the country. After Liu Bei Group occupied Shu, Zhuge Liang immediately implemented the rule of law. He personally organized Fa Zheng, Liu Ba, Li Yan, Li Ji and others to formulate Shu Ke, which is an important code of Shu Han. At the same time, he successively formulated the legal inspection, Ling Ke, Five Fears, Six Fears, Seven Commandments and Eight Services. At the same time, Zhuge Liang attached great importance to the concrete implementation of the rule of law. He said that "loyalty can make prison, and honesty can make rewards and punishments" (1 1). It is emphasized that prison execution should be cautious, neither wronged good people nor released bad people. The punishment emphasizes humanitarianism. Look at Zhuge Liang's usage, although "urgent" but not cruel, the treatment of Li Ping, Liao Li and others is the best example. (3) The criminal policy is flexible, emphasizing "education first". In the famous Answer to Law, Zhuge Liang expounded the reasons for the implementation of the rule of law and strict laws after the establishment of Shu Han. "You know one thing, but you don't know another thing. There was nothing the Qin dynasty could do. The government was harsh on people's grievances. When people shouted, the world collapsed. Because of this, Gaozu can benefit Hongji. Liu Zhang is weak and has been blessed for many years. He is bound by grammar, and he entrusts each other with important tasks. He does not advocate virtue, politics, or coercion to punish. Shu people are autocratic and arrogant, and the way of monarch and minister is gradually replaced by Ling. Pets with places are cheap; Be kind to it, and it will slowly run out. Therefore, the disadvantages are caused by this. I will use it today, and I will know how to do it. I will be limited to the Lord, and the Lord will respect me; Rong * * * economy has festivals from top to bottom. For the purpose of governance, write it in Si. " On the one hand, Zhuge Liang emphasized the importance of the rule of law? It is also pointed out that the law should be tailored to the time, wide is wide, and strict is strict. He compared the difference between Shu Han and the early years of the Western Han Dynasty, and thought that the early Han Dynasty could not be achieved because of Qin's laws. "The government is harsh on people's grievances and urgently needs probation to relieve people's grievances. Therefore, Emperor Gaozu was "magnanimous" and abolished the cruel laws of the Qin Dynasty, which was only a "three chapters", which eased social contradictions and consolidated the political power. However, when Liu Zhang and his son ruled, Shu Han was weak, the law and discipline were unknown, and local forces were autocratic and laissez-faire, which led to chaos. At this time, strict laws must be enacted to crack down on the mighty and punish indulgence. In addition, Zhuge Liang also stressed that the implementation of the rule of law and the strengthening of education should go hand in hand, so that the law can truly achieve the purpose of "rewarding meritorious service and punishing traitors." Therefore, he advocated that "the way to be a monarch is to teach first, then punish, and fight without teaching, then abandon it." (12) When evaluating Zhuge Liang's thought of the rule of law, the Jin people said: "Law is indispensable, self-inflicted punishment is added, contempt is not private, and punishment is not resentful. There are still dissatisfied people in the world! Therefore, Zhuge Liang can use punishment, which has never been seen since the Qin and Han Dynasties. " (13) This compliment is not excessive. In fact, other dynasties in China after the Three Kingdoms did not have the effect of ruling the country by law like Zhuge Liang. Although Zhuge Liang's thought of rule of law is full of creative wisdom, it is not passive water. Judging from the origin of the development of China's legal thought, he mainly absorbed the legal thought of Guanzi, that is, the combination of law and ceremony. "Guanshu" explained that "the owner is a people-oriented feeling. And those who save money for it. Therefore, the owners are justified. Be reasonable, and you can distinguish between righteousness and righteousness. Therefore, courtesy comes from righteousness, righteousness comes from reason, and reason is appropriate. "It is different from what Confucius called" ceremony ". The interpretation of the law says: "If we follow the law, the country must go abroad. So it's also a kill and a ban. "That is to say, people abide by mandatory norms. At the same time, ceremony and law are equally important, emphasizing the social value connotation of ceremony, law and unification. Zhuge Liang is the further development of Guanzi's thought of the combination of etiquette and law. He derived a series of value principles from the values of righteousness, reason and etiquette, and combined them with law. Second, the philosophical view of seeking morality, knowing and doing. Zhuge Liang is a politician and strategist, not a philosopher, but it does not mean that he has no philosophical thoughts. His outstanding achievements in governing the country are inseparable from his philosophical view of the unity of knowing and doing in seeking morality. Zhuge Liang did not leave any special philosophical documents, but he can still sort out the clues of his philosophical thoughts from his books. (A) the dialectical epistemology of materialist empiricism of "seeking truth by name". Zhuge Liang's philosophical thought is based on the pre-Qin philosophers' learning from others. He absorbed the materialism and empiricism epistemology of Mozi and Guan Zi, and made dialectical development. He believes that "saints are heaven, saints are law, and wise men are ancient." (14) Only when people have a broad understanding of the laws of nature, society and history can they get a correct understanding. To understand these laws, we must listen more, see more and learn more, widely absorb the opinions of others and learn from the experience of our predecessors. " The politics of seeing and hearing is to look at the small shape and listen to the small voice. Small in shape, invisible, and quiet in voice. So Mingjun sees a few small things and listens to big things, inside and out, inside and out. Therefore, the way to govern the country is to know. Therefore, we should seek Shu Ren from the words of the audience, take everything as its eyes, and assist its ears with sound. (15) It is precisely because "the eyes are the heart, the mouth is the heart, and the ears are the heart, which is the peace of mind" (16), "Many people see it as wisdom, and many people listen to it as God." (17) Only through the contact between the senses and external objects, and the connection between the mind and things, can we reach the realm of "wisdom" and "spirit". To correctly handle political affairs and "understand its meaning", we must be confident and think close to Philip Burkart. (2) The practice of "Xiu De". Zhuge Liang said in the famous "Commandment": "A gentleman's trip will be quiet and self-cultivation, frugality and self-cultivation. If he does not stay in the garden, he will not have a clear ambition. If you study, you must be quiet; Talent needs to be learned. If you don't learn, you can't learn widely, and if you don't stay still, you can't succeed. If you are slow, you will have no energy, and if you are impetuous, you will not be cured. Here Zhuge Liang linked his epistemology with his life practice. To "do", that is, practice, we must "be clear-minded" and "be reasonable" First of all, you must be "quiet" in the main link, that is, you should be "quiet" instead of rushing forward before the contact with foreign objects. At the same time, we should be thrifty and use thrift to cultivate our moral integrity. Only in this way can we calm down, manage the family diligently, and correctly aspire to "ambition" and achieve "ambition" in the worldly fame and fortune, that is, take on the great responsibility of the world and realize it. It can be clearly seen that Zhuge Liang was influenced by the four philosophical thoughts of "The Way of Static Cause" in Guanzi and made creative development. He integrated the important philosophical category "virtue" in traditional culture into the philosophical categories "quietness" and "Tao", saying that "Wei Xian can convince others" and "those who accumulate well will prosper, while those who accumulate badly will lose" (65438+. Therefore, Zhuge Liang emphasized that people should aim high, be strong and be generous, so as to "be patient" and "be stingy", so as not to worry about "staying too long" or "unlucky" (19) and win the world. This philosophical thought of the unity of knowing and doing is full of positive and enterprising spirit and open and innovative belief, which has laid a solid foundation for his future political practice. Third, the strategic thinking of gaining contingency During the Three Kingdoms period, social unrest, "heroes rise", strategists also emerged one after another, and the development of strategic thinking was extremely prosperous, shining with wisdom everywhere in political, military and diplomatic activities. Among these stars, Zhuge Liang is the brightest. In the traditional culture of China, Zhuge Liang became the embodiment of wisdom, which is also the fundamental reason. In a sense, Zhuge Liang's thought of governing the country, in a word, is his strategic thought. He extensively studied the thoughts of pre-Qin philosophers and counselors, and combined with practical struggle, formed a profound strategic ideological system. Due to the limitation of space, this paper makes a brief analysis from two aspects: (1) the foresight of "Three Points in the World". When Liu Bei visited the thatched cottage, Cao Cao had unified the north and stood out from the crowd, hoping to unify the whole country at an early date. Sun Quan, a co-manager of Jiangdong for three generations, has a solid political foundation: Liu Biao, Liu Zhang and Zhang Lu. It is in this situation that Zhuge Liang, with his superhuman foresight, analyzed the power contrast between separatist forces at that time in Longzhong Dui, and put forward the scientific conclusion of "three points in the world", which put forward a series of feasible strategies and tactics for Liu Bei to develop and strengthen his power and realize national reunification. (1) Destroy the weaker troops in Liu Zhang and Liu Biao, and occupy Jingzhou and Yizhou as the base areas; (2) after that, we should innovate politics internally, accumulate strength, improve relations with ethnic minorities in northwest and southwest, and stabilize the rear; (3) unite with Sun Quan, isolate Cao Cao, create a good external environment, and form a tripartite confrontation; (4) Escape, divide troops from Wanluo and Qinchuan, attack, destroy Cao in the Northern Expedition, recover the Central Plains, and finally unify the whole country. In the end, Zhuge Liang's life was carried out in accordance with this general strategic policy and achieved considerable success. His foresight is really unparalleled. (2) Against Chibi with a weak plan. Before the war, Cao Cao had occupied most of Liu Biao's territory, and Liu Bei was in danger of being wiped out at any time. At the critical moment of life and death, Zhuge Liang, with his extraordinary courage, went to Chaisang to meet Sun Quan and persuaded Sun Quan to fight Cao Cao. In the process of persuading Sun Quan, Zhuge Liang made full use of his strategy. On the one hand, he played hard to get, and surrendered Sun Quan in imposing manner. On the other hand, he objectively analyzed the strength comparison between the two sides and expounded the reasons for winning the Qing War. Battle of Red Cliffs Zhou Yu won, but Zhuge Liang was the biggest winner. After the war, Liu Bei's influence not only occupied Jingzhou, but also gained the four counties of Wuling, Changsha and Lingling in Guiyang, and his strength was greatly enhanced. 4. Flexible and pragmatic diplomatic tactics Looking at the various situations in the three countries, politics, military affairs and diplomacy are often combined, and any successful political and military activities cannot be separated from the cooperation of diplomatic tactics. Zhuge Liang was very familiar with the diplomatic strategies of Su Qin, Zhang Yi and others during the Spring and Autumn Period and the Warring States Period, and applied the wisdom of these predecessors to his own diplomatic practice flexibly. The foreign policy of "uniting with Wu to resist Cao" occupies a very important position in Zhuge Liang's thought of governing the country. Later, despite repeated setbacks, he unswervingly implemented it throughout his life, creating conditions for him to rule Shu and attack Wei. After Battle of Red Cliffs, the alliance between Sun and Liu was greatly consolidated, and Liu Bei Group "borrowed Jingzhou" to gain Yizhou, Hanzhong and strength. See:

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