If you take any confrontation-from a fight-duel between two people to a war on a geopolitical scale-then you can see similar principles in both. These principles, like all others, are based on some universal laws and rules. In this case, we can go from the particular to the general in two different ways: through the "simplest" single combat (two people) and through the confrontation at the geopolitical and political level (states, coalitions, parties, clans, etc.). This gives us the opportunity to look at the general laws and regulations from different angles, to better and deeper understand them. In addition, in the process of such consideration, it becomes possible to conduct a comparative analysis of the two named particular phenomena among themselves. And both when approaching from the private to the general, and in the opposite case: going from the general to the particular . The main task of the essay is to take a fresh look at the art of war and politics through the prism of martial arts and their general laws and rules. Moreover, we will not limit ourselves to traditional Chinese martial arts and Chinese political exercises, although first of all, like from martial arts, we start from them. We will try to analyze and understand the military and political exercises of the countries of the Far Eastern region (primarily China), gradually reaching the global level, which will give us the opportunity to draw more general conclusions, take a fresh look at the current geopolitical situation in the world, and better understand the policies pursued by superpowers and other states, including in relation to Russia. This is all the more relevant given that Russia is currently going through its worst political and economic times. New developments in the theory of State-building and politics are needed to overcome the crisis, among other measures. To do this, it is necessary to use all the accumulated world historical experience, including the centuries-old experience of the countries of Confucian culture.

ORIENTAL MARTIAL ARTS

Martial arts is an exotic sport for our country, as well as for the West. If judo has become almost "native" in our country, apparently because of its similarity to sambo, and unlike, for example, karate, it was not banned in the USSR in the 1980s, then such types of martial arts as karate, wushu, kung fu, taekwondo, aikido, choi, vietwodao etc., - still exotic. Moreover, more and more similar species are currently appearing - by merging them or, conversely, separating one species from another. In all these types, you can see a lot in common, but their differences are mainly local. Ethno-cultural factors are very important here.

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features of the country where these types of martial arts came from (China, Japan, Korea, Vietnam, Burma, etc.).

China, in the words of A. A. Maslov, has become the cradle of all eastern martial arts [Maslov, 1996, p. 35]. China has had a strong cultural influence on neighboring countries since ancient times. It is no coincidence that this region is called the countries of Confucian culture. Along with various teachings and arts, Chinese martial arts also penetrated here, where, according to A. A. Maslov, they served as a social regulator, were a channel for familiarizing with historical and cultural values [Maslov, 1996, p. 5]. Martial arts, like other cultural phenomena, were transformed in the countries adjacent to China. they have adapted to the local environment and have a rather long history. This topic is worthy of more than one separate study and can tell us a lot about the ethno-cultural features of a particular country, which had and still have a significant impact not only on local martial arts, but also on its politics, diplomacy, economy, etc.

A. A. Maslov believes that the terms" martial arts "or" martial arts "are not able to convey the semantic gamut that is present in the Chinese word "wushu" or the Japanese word "bu-jutsu": What for the Far East was a special type of symbolic reality and ritual practice, a special form of moral and spiritual education and living life "truly", for people of Western culture can appear exclusively as the art of combat [Maslov, 2000, p. 8]. Wushu has become the epitome of the entire Chinese culture, and wushu channels the continuity of the main cultural values of the past. Through martial arts, the Chinese not only learn, but also realize the reality of many philosophical concepts [Maslov, 2000, p. 26]. A. A. Maslov notes that in the West it is customary to talk about a certain philosophy of martial arts. However, an independent "philosophy of Wushu", in his opinion, never existed - martial arts "use" postulates that came from various spiritual and religious systems: Buddhism, Taoism, Confucianism, even Islam that penetrated China. However, most wushu styles were formed under the decisive influence of sectarian syncretism [Maslov, 2000, p. 26]. It was wushu classes and related ritual exercises that often became a form of organizing major religious sects, secret societies, and even revolutionary democratic organizations (Maslov, 1996, p. 4).

There is a very popular version in the West that martial arts entered China, in turn, from India, along with Buddhism. This point of view is refuted by A. A. Maslov, who believes that martial arts, as such, existed in China long before the advent of Buddhism. Martial arts became one of the ways to perceive the teachings that were alien to China, accompanied by their mythologization and sacralization. A specific reflection of reality was created in the minds of those who followed the path of wushu, similar to that of the Buddhists. There is no doubt that Buddhism had a great influence on wushu, but this influence was carried out in the general context of the "participation" of Buddhism in the life of China and was no different from this process [Maslov, 1996, p. 349, 373].

In one way or another, China, in turn, exerted a significant influence both on its neighboring countries, and on Europe, on the European culture of the XVII and XVIII centuries, especially on France. Russia (its upper class) became interested in China, largely following the European fashion of the time. The Russian bohemians of that time closely followed the new European trends in philosophy, politics, etc. [Skachkov, 1977, pp. 66-67]. We can say that initially China (in cultural terms) came to Russia through the West. This Western perception of China had a great influence on Russia for a long time before the appearance of the Russian Orthodox Ecclesiastical Mission in China (XVIII century) and the formation of the Russian school of Oriental studies by decree of Peter I (at first under the supervision of German professors).

A similar path was made to Russia and martial arts. Ju-jitsu (Japanese ju-jutsu), which came from Europe, was very fashionable before the October Revolution. Second wave-

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the first interest in them in the USSR occurred in the 1970s, but then they were persecuted and banned by the authorities. The third wave of interest (the 1990s) came after the lifting of bans on martial arts. Currently, it has significantly subsided, but still in Russia there are a significant number of schools of martial arts, in which they are engaged, no longer following the fashion, but, in many ways, internal spiritual needs. The growing interest in them is accompanied by the publication of a variety of literature on this topic. A. A. Maslov believes that books on Chinese martial arts at that time were mostly either copied from Western publications of not the best quality, or were attempts to "invent" wushu independently. A new stage in the study of martial arts, in his opinion, began when professional orientalists turned to this topic. And if initially some of them were only superficially familiar with wushu issues, this was compensated by an excellent knowledge of the country's culture [Maslov, 1996, p. 16]. This topic was developed more fruitfully when professional orientalists themselves began to practice wushu. This primarily applies to authors such as A. A. Maslov, V. V. Malyavin, and E. A. Torchinov.

The passion for martial arts in the West occurred against the background of fascination with such Eastern teachings as Buddhism, Confucianism, Taoism, Shintoism, etc., as well as the occult sciences. Eastern martial arts brought with them to the West and their accompanying methods of psychophysiological self-regulation, which became an alternative to Indian yoga, which had long and firmly established itself in the West. A. A. Maslov notes that if martial arts were the first component of wushu, then the second was the system of psychopracticsand regulation of the circulation of internal "energy" (chi). The second component, in his opinion, allowed wushu to become a kind of spiritual discipline, "inner asceticism" after many centuries [Maslov, 2000, p.125].

It should also be noted that the eastern martial arts, experiencing in its popularized form all sorts of fashions and prohibitions, lived their rather separate and parallel life in the arsenal of training combat special forces. Thus, speaking about martial arts, we are dealing with a phenomenon that is quite well-known in the West and in Russia, which has its own history and traditions.

The martial arts of China and its neighboring countries, of course, have a much larger and deeper history and traditions. Along with all kinds of martial techniques, forms, physical and psychophysiological training, passed down from generation to generation from various schools and directions, various written texts, ranging from philosophical treatises (Confucian, Taoist, etc.) and ending with various instructive parables, have long been considered integral attributes of martial arts. Along with this, a particular school of Wushu, as a rule, had its own "family" treatise. Moreover, not a single word could be said about the martial arts themselves. Its task was to help the followers of a particular school understand and reveal the spiritual and philosophical depth of martial arts .1 Through martial arts, find yourself, understand such a complex and multifaceted life, interpreting various traditional philosophical teachings in your own way.

The path of understanding martial arts in China since ancient times has taken a worthy place among many other ways of understanding the truth: calligraphy, poetry, medicine, painting, etc. There were often cases when masters of calligraphy, poetry, medicine, painting were also masters of martial arts, which they did, by their own admission, for better understanding your art, as well as to strengthen your mind and body. An integral part of the above-mentioned lie-

1 A. A. Maslov believes that the texts in wushu served in many ways not as manuals, but as stimulators of the work of consciousness. The treatise is valuable not for the information that it contains, but for the fact that it reflects the state of consciousness of the true teacher who wrote the text, that is, it forces the reader to enter the stream of his consciousness [Maslov, 1996, p.143].

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The literary heritage is the Chinese "Seven Books of the Military Canon" (Wu-ching) - the basis of the" school of military philosophy " (bingjia) of ancient China.

TRADITIONAL CHINESE MARTIAL ARTS

Bingjia created the doctrine of the art of war as one of the foundations of social regulation and the manifestation of general cosmic laws. Only in China did military thought stand out as an independent philosophical trend, absorbing the best of the achievements of contemporary social and philosophical thought (Confucianism, Taoism, Legalism, Moism).

At the same time, in the era of the incessant wars of Chunqiu (Spring and Autumn) (VIII-V centuries BC) and Zhanguo (Warring States) (V-III centuries BC), this school itself exerted, and could not but exert, influence on the mentioned philosophical schools (which at that time were not independent of the Chinese state). formed) its considerable influence. Later, over the course of many centuries, Chinese military thought was greatly enriched by the tradition of commentary that is so characteristic of China, which is, as we know, a special type of intellectual activity based on the canon. The task of any commentator is to reveal the meaning of an ancient treatise, to bring antiquity and modernity closer together, to adapt any ancient treatise to the reader of the same era and ethno-cultural environment, to help them understand and put them at their service...

The "Seven Books of the Military Canon", along with other achievements of Chinese social thought, later gave rise to commentatory literature also in Japan, Korea, and Vietnam, where Chinese military classics enjoyed undoubted authority. His ideas formed the basis of the military-political doctrines of these countries and were a mandatory subject of study for applicants for an officer position.

Since the XVIII century, as is traditionally believed, Europeans began to get acquainted with ancient Chinese military classics through French missionaries. In 1772, a French translation of the treatise "Sun Tzu" appeared, made by the Jesuit missionary Amiot, who was commissioned to make it by the French Minister of War Bertin [Sreznevsky, 1860, p. 330]. This book, as V. V. Malyavin notes, was carefully studied by Napoleon, but "in the era of colonial conquests, the indisputable military superiority of the West did not contribute to the study of Chinese military doctrine by Europeans" [Malyavin, 1999, p.114]. The first translation from French to Russian of the treatise "Sun Tzu" was made almost a century later by Lieutenant Colonel Sreznevsky of the Kostroma Infantry Regiment. The military elite, like the entire educated and enlightened intellectual stratum of Russia at that time, spoke French well, sometimes poorly or not at all. This can explain such a "belated" appearance of the Russian translation. Sreznevsky, having "accompanied" this translation with his military-theoretical arguments, apparently set out to bring this treatise closer to the less educated military strata, as he put it, to "his comrades in arms"...

Traditional Chinese military thought is distinguished by:

1. Understanding the inner, hidden laws of war.

2. Consideration of war as a natural and social phenomenon.

3. Achieving political goals primarily by non-military means (this is extremely important in the era of weapons of mass destruction-WMD).

Approximately the same characteristics differ in eastern martial arts, adjusted for the scale of the confrontation. Let's look at the third point in more detail.

ACHIEVING GOALS BY NON-MILITARY (NON-COMBAT) METHODS

In combat and sports combat, physical strength and physical contact are only one of the components, and not the most important-this is recognized by almost all areas of martial arts. The main emphasis is placed on the spiritual insight of the student, on the comprehension of the truth and the education of the will. In the martial arts itself.-

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It is not only the physical contact of the opponents that is affected, but also, first of all, their spiritual contact.

V. V. Malyavin believes that the aphorism "a skilful commander wins without a fight; the greatest warrior does not fight" contains all the postulates, all the rules, all the secrets of the Chinese "science of winning". "Science is equally (which is surprising in itself) sophisticated and naive, practical and satisfying the most exalted aspirations of reason "[Malyavin, 1999, pp. 5-6].

According to traditional Chinese military thought, the best war is the one that you have prevented. Following the main principle of almost all schools of Chinese martial arts, the best fight is the one that you have prevented. War and combat are the most extreme means; they are resorted to when it was not possible to defeat the opponent by other means: political, diplomatic, psychological, economic, etc. Paradoxical as it may sound to a Westerner, Chinese military thought teaches the achievement of political goals primarily by peaceful means. Chinese martial arts also adhere to the same principles. This is primarily due to the fact that non-peaceful means are considered the least worthy in the Chinese tradition. A commander or fighter enters a war (battle) when he was defeated in a non-military or non-combat confrontation (enters the battle already defeated) or did not conduct it well enough. At best, when such a "peaceful" confrontation did not reveal the winner. "Peaceful" means of warfare are not less, but even more aggressive and insidious than the military itself. They achieve political goals more accurately, faster and more profitably than by conducting military campaigns. When we talk about "peaceful" means and non-military methods, we are not talking about peace-loving policies and pacifism.

According to the teachings of the most authoritative Chinese military classic Sun Tzu (VI-V centuries BC), "The best war is to defeat the enemy's plans; in the next place - to break his alliances; in the next place-to break his troops. The worst thing is to besiege fortresses" [Konrad, 1995, p. 28]. The worst war, according to Sun Tzu, is such because it is primarily dangerous and unprofitable, for those who decide to go to war, almost everything is at stake. In addition, a country captured without war, its economy and military forces are not drained of blood by the conduct of military operations and in this form fall at the full disposal of the "invader". Sun Tzu goes on to say: "Therefore, he who knows how to wage war conquers another's army without fighting; takes another's fortresses without besieging; destroys another's state without holding his army for long. He always keeps everything intact and thus challenges the power in the Middle Kingdom" [Konrad, 1995, p. 29].

This main principle of Chinese military thought is very close and understandable to us at the geopolitical level, especially in the era of WMD. Moreover, war as such has long since moved to the "non-military" spheres: culture, politics, diplomacy, psychology, information, etc. One should agree with O. V. Zotov's opinion that the Clausewitz formula ("war is the continuation of politics by other means") has turned upside down in the modern world: The policy of the" cold " war (peacetime wars) became a continuation of the war by other means [Zotov, 1987, p. 14]. In other words, we can say that the above-mentioned measures for the preparation and conduct of war have turned from auxiliary measures (not to say secondary ones) into basic ones, replacing directly military measures.

V. V. Serebryannikov rightly believes that at present the very concept of "war" is extremely expanded. It has expanded to the point where the line between war and peace disappears. The scientific and technological revolution has given unprecedented violent possibilities to the means that were previously considered nonviolent (political, informational, psychological, ideological, etc.), which in our country and in the West have come to be considered "strategic weapons". With the help of these "weapons", it became possible to achieve greater results at the lowest cost than with traditional weapons - military force [Serebryannikov, 2004, p.61]. Military personnel-

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military violence takes two forms: direct - armed struggle and indirect (indirect) - intimidation, pressure, demonstration of force, etc. War is only one of the most violent means of politics among many and is distinguished by the fact that it is the most dangerous [ibid., p. 62, p. 63].

V. V. Serebryannikov gives his new definition of war in accordance with the changed situation. Since the understanding of violent means has changed and they include non-military means, the definition of war should also be clarified in relation to the means used in it: it is a policy implemented by the military operations of the armed forces . The fact that the role of non-military means increased in the war did not make the essence of war different, but it raised many new questions for military science, the political and military leadership of the country [Serebryannikov, 2004, p.64]. We consider this conclusion to be very important and extremely relevant. This essay is devoted at least to a small extent to covering these new issues.

S. B. Ivanov (the current Russian Defense Minister), quoting Sun Tzu ("The greatest commander achieves victory without fighting"), draws attention to the fact that this phenomenon needs urgent study and creative development. We are talking about the fundamental desire of the Americans to achieve their goals in Yugoslavia, Iraq and Afghanistan without decisive military clashes [Materials of the military scientific conference..., 2004, p. 54]. A.V. Kvashnin (former Chief of the General Staff of the Russian Armed Forces) notes that political measures can be effective only if they are based on sufficient military force. The world is so organized that only the strong are considered in it, the weak are not liked, even those countries that call themselves civilized are not considered with them [ibid., p. 61]. Here I would like to clarify somewhat that military force is a necessary but insufficient condition for playing political games. It is only one of the means of psychological and other pressure on the opponent (if you want, the opponent), one of the trumps in such a game. Here we are closer to the opinion of V. V. Serebryannikov.

Consider the same principle of "winning without a fight" at the level of martial arts. We have already discussed the spiritual, psychological, and moral self-improvement of a martial artist. Directly, the combat techniques and physical exercises themselves are the initial stage of comprehending martial arts. Further, as the latter are assimilated, they are filled with more and more new content and are a kind of way to comprehend higher truths. A fighter who has succeeded and progressed through the stages of martial arts sees much wider and deeper than the physical side of the fight. Such a fighter is able to prevent a fight, he can calm down the cock-fighting young fighter by other means. As a last resort, if a fight is imminent, he will direct the attacker's aggression against himself, more" intelligibly " show him the full meaninglessness of the attack. At the same time, in the fight itself, he almost does not participate outwardly: the opponent does everything for him against himself.

To illustrate, let's take the Burmese school of martial arts "Choi". This school divides three stages of learning:

1. "Tiger" - the initial stage, it is the ultimate rigidity, cruelty and aggressiveness, the desire to suppress and destroy the enemy at any cost. Absolute uncompromising attitude, encouraging extreme anger in pupils. It is recommended to present yourself as a ferocious tiger in training and in combat. This is a kind of analog of Okinawan karate in its toughest version;

2. "Dragon" - an intermediate stage, where rigidity, cruelty and aggressiveness, as if reaching their apogee, begin to move into their opposite. Soft elements appear. Moreover, the pupil does not need to prove and justify the need for them theoretically, they appear naturally and as if by themselves. The teacher decides when the student is ready for this stage. It is recommended to represent yourself as a dragon in training and in combat.

3. "Snake" - the highest stage. The name speaks for itself: the snake is the epitome of softness and weakness (in the Chinese sense), but at the same time it conceals a sting as the ultimate embodiment of cruelty and cruelty, it is used in exceptional cases when other people are not happy.-

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todas are exhausted. And those who have reached this stage perfectly do not use them at all or extremely rarely. All movements at this stage are usually soft and smooth. It is recommended to represent yourself as a snake in training and in a fight. This stage is an analog of Japanese Aikido. Very subtle experts on both might argue with us here, but they will agree that, roughly speaking, this is true.

Okinawan karate, as we know, originated among the local peasantry, who were forbidden to carry weapons by Japanese samurai on pain of death, and they were forced to use "empty hands"as weapons. According to one version, a certain prototype of Aikido originated among the samurai as a response to the harsh and brutal style of struggle of the Okinawan peasants. All samurai were armed with swords, but not everyone considered it worthy to bare their sword in front of commoners on any occasion, and, in addition, it was sometimes advisable to leave the enemy alive. Many modern Aikido techniques are constructed precisely as a "soft" contrast to the hard and brutal attack of a karate student. Moreover, this " soft "opposition can be not less, but even more cruel and merciless than the"hard" one. This depends on the goals that the "soft" fighter sets for himself, only he has more opportunities to prevent a collision or reduce bloodshed to a minimum.

Karate players, on the other hand, as they move more and more to the top of their school, tend to pay more and more attention to the elements of Aikido. Here you can see a direct analogy with the training stages of the Choi school. The ancient Taoist formula becomes clearer: "the weak wins the strong, the soft overcomes the hard." "Hard" in the highest phase of its development, as we have shown on the example of martial arts, becomes "soft". A. A. Maslov quotes the opinion of Wushu teacher Yang Chengfu: "The meaning of Taijiquan ("fist of the great limit" - R. Z. ) is to overcome brute force with the help of softness, so be firm inside but soft and pliable on the outside, do not reveal your intentions in any way" [Maslov, 2000, p. 124].

Summing up the above, we can say that a military aggressor or a street bully, when he grows out of his "pants", becomes higher than tough military, combat methods. These methods are no longer worthy of him, and they are not the most effective, so he no longer resorts to them, even if his goals have become no less aggressive. This raises the question of a person's self-improvement, reaching a higher level. This question has always been considered extremely relevant in traditional Chinese philosophy. We will also pay considerable attention to this issue.

Let's compare two people. One of them is engaged in karate at the initial stage, the other in Aikido. (Moreover, those who came to Aikido from schools that primarily teach percussion techniques, such as karate, taekwondo, boxing, etc., get a better grasp of the essence of Aikido faster and better than those who come to Aikido from other sports, and even better than those who start from scratch. The latter have to learn percussion techniques directly in Aikido from the basics. In other words, to understand "soft", they first need to understand "hard", the path to" soft "is through "hard" .) The former sees his goal in stuffing his fists and other parts of the body, in quick reaction, in endurance, in learning techniques and forms of shock technique. The second, for whom all this is a completed stage, sees its goal in finding wholeness, educating the spirit, achieving plasticity and flexibility, but most importantly-in finding the center . According to the Taoist teaching, accepted by almost all schools of martial arts, a person has three centers: the first (upper dantian (cinnabar field) - at the bridge of the nose; the second (middle dantian) - in the heart; the third (lower dantian) - at the level located about two fingers below the navel.

The third is the main and main center in humans. When practicing wushu, choi, aikido, etc., it is necessary to mentally conduct all your movements through this center, otherwise mistakes and superficial execution are inevitable. Since the practice of wushu in ancient China was of a ritual nature and through exercises, among other things, they communicated with their ancestors and the Cosmos, this physiological center also acquires spiritual significance.

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A. A. Maslov cites the opinion of Wushu teacher Che Yizhong: "The meaning of wushu practice for an adept is not in ordinary training or even in bringing their skills to perfection, but in comprehending the universal path of all things-the Tao" [Maslov, 1996, p. 40]. The symbolism of the "middle man", in his opinion, is "rooting in the earth and hanging to the Sky." In this case, man is a place of alignment of cosmic forces, a grandiose fusion of the Universal principle. If a person is nourished by yang energy (chi) from the Sky, then it was necessary to "grow" into the Earth, "take root" in order to nourish the body with yin energy [Maslov, 1996, p. 43, 44].

It is known how important the concept of "center" and "middle"is for the Chinese. This is what is most important, important; everything else is secondary, derivative, peripheral. This axiom permeates and covers everything in the consciousness and life of the Chinese people from beginning to end; and, in addition to being undoubtedly theoretical, it also has practical significance. China in the view of the ancient and later Chinese was the center of the world, and therefore occupied the most important position. It is no coincidence that the Chinese self-name of their country "Zhongguo" translates as "Middle State". This has largely determined Chinese politics and diplomacy for a long time, and in many ways determines it now, when China, having suffered from the "cultural revolution", is increasingly turning to its origins.

Any random and non-random formation tends to the center, that is, it naturally tends to be ordered, find structure and harmony, whether it is a person, a crowd, an army, a state, or space. Without a harmonizing principle, i.e. a center, all this will be chaos on different scales. Finding the Center is one of the elements of finding the Path, one of the main phenomena of military art and martial arts (as well as all other arts related to the Chinese tradition). According to Sun Tzu: "The way is when one reaches the point that the thoughts of the people are identical with the thoughts of the ruler, when the people are ready to die with him, ready to live with him, when they know neither fear nor doubt" [Konrad, 1995, p.26]. For the state, the Center is the Ruler, for the army - the Commander. Without such a Center, the state is no longer a state, the army is a crowd, and a person is no one.

I would like to quote the words spoken in the presence of Kisshemaru Ueshiba, son of the founder of Aikido, Morihei Ueshiba, after his demonstration speeches and lectures on Aikido at the Uruguayan Military Academy in Montevideo in September 1978 (they were spoken publicly by the president of this Academy in front of its audience): "There is always a steady center in the smooth movements of Aikido... I believe that the most important thing in Aikido is to achieve a strong, stable center. As our country watches the tumultuous events unfolding in the world, it is very important to cultivate a spirit with a strong center inside and benevolence outside. I want our students, who will become leaders of our country, to study Aikido intensely and achieve this strong center both spiritually and physically. That is why Aikido is a compulsory subject of our academy" [Ueshiba, 2000, p. 36]. As we can see, we still have a lot to learn not only from the leading world powers, but also from the third world countries.

The center of the state is a government with an accepted state ideology and military-political doctrine, traditions of state-building and management. The more correctly chosen and stable the Center, the more the Path is found, according to the teachings of Sun Tzu. Conversely, when the state and public interests are alien to the government and the ruling elite (or they are understood in a peculiar way), this Center is unstable and the state is in danger. Especially when this elite has all the interests, capital, and even their family members located abroad.

Currently, different strata of society in Russia live by their own, sometimes opposing interests. Even individual departments and corporations have their own interests, which are also opposite and contrary to the state. In these circumstances, acquiring such a Center is the most important task for Russia, and then, as a result, everything else will follow. This Center will be able to "reconcile" various issues.

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The main goal is to "reconcile" and put the interests of various departments and corporations at the service of the state, to lead the country out of a protracted political and economic crisis, and to pursue a decent policy in the international arena.

Outwardly, it does not matter under what ideological flags this will happen. If "democracy" is in fashion, if without this brand and "password" Russia's path to the" civilized " world is closed, why not? We need to accept the international rules of the game in the geopolitical arena and learn to play by them. Moreover, Russia is now too weak to impose its own rules of the game, thereby exposing itself to attack. China has now clearly shown by its example that a third-world country can also be considered and respected. And from their red banners, he, apparently, is not going to give up. At the same time, the West does not resent the lack of democracy and human rights violations in China, as it does in relation to Russia. This is a clear example of the fact that if a country is weak, it doesn't matter what its banners and political course are. Strong countries will always find a reason to reproach it for all its deadly sins and impose sanctions on it. If a country is strong, no one looks at its banners anymore, or they look "shamefacedly", in the second and third places.

Alas, unfortunately, this is the reality of today. The biggest sin in politics is to start from beautiful illusions, and not from the existing reality. An ideology divorced from reality has already dominated our country for more than 70 years. Now there are clearly attempts to impose on Russia another, no less attractive and equally detached from reality ideology-liberalism. And this is exactly the kind of liberalism that the West has long abandoned. We have a lot to learn from the countries of the Far Eastern region, which have not thoughtlessly adopted the political teachings that came from the West, but with a large adjustment to local specifics, and have benefited from this.

The main religious confessions in our country, such as Orthodoxy, Islam, Buddhism and Judaism, could also help the state gain a Center. Even such an orthodox Marxist and materialist as J. V. Stalin collaborated with the church during the war and thereby awakened many of the hidden spiritual forces of the Russian people, so necessary for the successful conduct of the war. Perhaps, in our country, it is advisable to create some kind of inter-confessional council to resolve possible conflicts and contradictions, as well as" exchange experience " in finding a way out of the crisis for religion. The fact that religion in our country, represented by various confessions, is in crisis is no secret to anyone. This is evidenced by at least a considerable number of new sects and "prophets", people are drawn to them to find what they did not find in the official religion. Here, in the truest sense of the word, there is a "struggle for souls", in which, unfortunately, the official religion (represented by various confessions), which is by its very essence a stronghold of state foundations and traditions, is losing its position.

Of course, ideally it is impossible to reach such a Center, but it is quite possible to approach it and thereby cure many old and new diseases in politics and economics. We should at least strive for this. To do this, you first need to understand what such a Center (lower dantian) is in a person on a physiological and spiritual level. Martial arts classes, or at least a theoretical introduction to them, can contribute to this in many ways .2 It's a long time ago

2 Of course, practicing martial arts alone does not automatically make a person superior to other people. For example, the Roman general Gnaeus Pompey was undoubtedly a talented strategist. In addition, he perfectly mastered the martial arts (Roman), could fight on equal terms in a training battle and compete in overcoming an obstacle course with any of his soldiers. Julius Caesar did not possess such virtues, and he had fewer troops at his disposal than Pompey, but he won the civil war. In this case, we are dealing with an exception to the rule. Because Caesar, unlike Pompey, was, in my opinion, a genius.

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they understand it in a Latin American third world country, but, unfortunately, they underestimate this aspect very much in our country.

In our country there was a unique case when the president became the person who is engaged in an eastern type of wrestling-Japanese ju-do. Anyone who is engaged in Eastern wrestling and masters its techniques also learns its basic principles and philosophy. They influence, to varying degrees, his worldview and, as a result, his policies. This cannot but be recognized by those who assess the current Russian president from different sides. The fact that Putin is a judoka is an important factor for a serious and comprehensive understanding of him as a person and understanding of his actions. However, it is also used for more superficial assessments - both for praising and denigrating, which we most often find in the media...

shape

One of the elements common to both the art of war and martial arts is the form, condition (of a fighter, warrior, troops). The form is used to judge the enemy, make strategic plans based on it, and choose battle tactics. Accordingly, the task of any strategist or fighter is to hide their shape and find out the shape of the enemy. To do this, it is necessary to maintain calm and equanimity yourself, while the enemy must be upset, forced to reveal himself.

Anyone who has been involved in martial arts knows that any attack is fraught with many dangers for the attacker himself, when attacking, his vulnerabilities immediately come out, he becomes less protected - the opponent has the opportunity to counterattack him, that is, use the attacker's desire to attack, turning him into his ally. This is the basis of all counter-techniques in martial arts. The counterattacker, in turn, has his own vulnerabilities, and it is possible that the attack was a false one, taken only in order to force the opponent to open up. The options here are endless - the principle itself is important to us. In this light, the basic rule of almost all martial arts schools "never attack first" takes on a different meaning - from humane, it becomes the rule of cunning, insidious calculation.

In war, this principle is also applicable, and all military history shows this. Many military leaders achieved victory by using the enemy's attack and offensive, opposing it to exhaustion, strikes in the rear, ambushes, etc. The English military historian and theorist Liddell Garth convincingly showed that generals and politicians at all times, as a rule, faster, easier and more accurately achieved their goals primarily by non-military methods, or, as he put it, by the use of non-military methods. says "indirect actions". In his book" The Strategy of Indirect Actions", by the way, he quotes Sun Tzu as epigrams on two pages (Liddell Garth, 1957, pp. 19-20).

Academician N. I. Konrad defines Sun Tzu's correct battle as a frontal offensive according to all the rules, without tricks. Maneuver - false advance or retreat, strike to the rear, flank, ambush, and so on. He believes that Sun Tzu considers these two techniques as elements that are mutually conjugated, follow from each other and are inexhaustible. Skilful use of the techniques of correct combat and maneuver allows you to turn the enemy's strong point into a weak one [Konrad, 1995, p. 106, 111]. We are talking about a very important ability to control the enemy. Konrad considers the law of change and transformation (yin-yang) to be the central idea of Sun Tzu's entire strategy. This, in his opinion, is indicated by many provisions of his treatise and the course of reasoning of the ancient author. All phenomena in war, as in nature, turn into each other. It is very important, according to N. I. Konrad, to master the process of changes and transformations, to turn it to your service. The process of changes and transformations.-

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In the Chinese worldview, he set himself the content of all existence. That is why, according to N. I. Konrad, the one who mastered this process, Sun Tzu calls a "deity" (Konrad, 1995, pp. 267-271).

It is important not to let the enemy know where you have the right fight, where the maneuver is. Sun Tzu defines war as a path of deception. The armed forces take on a very specific form. According to it, the enemy judges everything and makes decisions. N. I. Konrad pays great attention to the teachings of Sun Tzu on form. He believes that the false display of his form has the first specific purpose of distracting the enemy's attention from his weak, vulnerable points and directing it to the strong points. He defines the form of Wu Sun-tzu as the state of the army corresponding to the conditions of war. This is the position of invincibility and the possibility of winning, the highest achievement of the organization of the army, its combat capability, its adaptability to all changes in the combat situation [Konrad, 1995, p. 132, 99-100, 133]. N. I. Konrad emphasizes " the highest requirement (Sun Tzu to the commander. - R. Z. ) - the most difficult and at the same time covering all its other requirements." The meaning of this requirement is that the highest limit to achieving a form is its absence [ibid., p. 133]. Moreover, N. I. Konrad emphasizes that it is not the concealment of the form, but its absence: if the enemy cannot see it by simple means, he will turn to intelligence. Even if she can't see anything, a clever and astute general will still recognize her by a number of subtle signs. Therefore, Conrad concludes, Sun Tzu does not mean concealing, but destroying the form (Conrad, 1995, pp. 133-134).

The main qualities of a commander, according to A. A. Maslov, are to avoid force and rule inconspicuously, to see the invisible and use the void. And also-the impermanence of form, the eternal transition between hard and soft, which means the ability not only to fit the situation, but also to be in harmony with the heavenly transformations of yin and yang (this is related to a wushu fighter) [Maslov, 1996, p. 191-192]. The meaning of wushu is to contain hidden knowledge not only about all kinds of techniques, but also about world transformations in general. A. A. Maslov quotes the opinion of wushu teacher Chen Xin: "The student of wushu moves from what has a form to what has no trace, comprehending in this heavenly art (tiangong the innermost and refined beginning " [Maslov, 2000, p. 35]. A. A. Maslov believes that a person who follows the Tao (after all, the attributes of the latter are "formlessness" and "tracelessness"), has some amazing depth of heart and emotions, super - peace of mind, which allows you to do everything. There is not even a place for determination or perseverance - absolute calm, realness of spirit. This is a special type of self-concentration, which we do not understand very well, and which does not require concentration: a special idleness, a peaceful unclouded spirit [Maslov, 1996, p.54].

For those who practice Aikido, choi, wushu at the highest level, the ideal is, as N. I. Konrad accurately formulated, "the destruction of form". Outwardly, such a fighter is not aggressive at all. Even on the contrary! Everything is directed not outward, but into itself. It is formless, so it seems helpless. It is not clear where to strike him, what kind of battle tactics to choose with him. A novice fighter, depending on the situation, will either be inspired with extreme arrogance, for which he will pay, or, by letting the novice understand who he is, he will put him to flight without a fight. This "detachment" allows him to see the enemy more deeply, to see all his actions even at the moment of their birth, and "formlessness" misleads, allows him to remain invulnerable.

Here I would like to comment on the formula" annihilation of form", formulated by N. I. Konrad when he revealed the essence of the teachings of Sun Tzu. At first glance, this recommendation at the martial arts level is very strange. A fighter at the beginning of learning martial arts sheds a lot of sweat and blood, in order to achieve this form, it is better to gain it. From the outside, it seems ridiculous that when it is reached, it is recommended to destroy the form. Why then

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was it necessary to achieve it? In fact, hardly anyone gives such a recommendation directly, the fighter comes to this truth himself. "Annihilation of form" is the highest stage of its achievement. Just as "hard" in its highest phase becomes "soft". According to traditional Chinese teachings, the highest ideal of a person is the comprehension of the Tao. It has no trace, no form, but It determines everything and everything. In this regard, it can be said that the "destruction of form" and the acquisition of softness are among the indispensable conditions for comprehending the Tao, that is, achieving perfection.

It may be possible for a person to achieve such perfection ("annihilation of form"), there are examples of this. But how to achieve the same for the army, and even more so for the state? Here a lot depends on their center, on the leadership. It depends on his competence, on the correct analysis of the situation, on the competent use of intelligence and counterintelligence, and on misleading the potential and real enemy. At this level, it seems that we can talk not about "destroying the form", but about hiding it. Although as an ideal to strive for, you can use the formula: "destroy the form".

According to Sun Tzu: "War is a path of deception. So if you can do something, show your opponent that you can't; if you use something, show them that you don't use it; even if you are close, show them that you are far away; even if you are far away, show them that you are close. lure him with profit; make him upset and take him; if he has everything full, be ready; if he is strong, avoid him; put on a humble air, arouse his self-conceit; if his strength is fresh, quench it; if he is friendly, divide it; attack him when he is not ready, perform when he is not expecting" [cit. by: Konrad, 1995, p. 27]. In these succinct recommendations of Sun Tzu, almost all the tips for "destroying the form" are given: by playing intelligence, misinformation, falsifying documents, etc., etc.

According to V. V. Malyavin, the founder of Taoism, Lao Tzu, had a profound, perhaps decisive, influence on the tradition of Chinese strategy: the "metaphysical" qualities of the Taoist sage are somehow imperceptibly, completely nonviolently refracted into the principles of practical politics. His stealth in the "womb of the Path" becomes a useful stealth strategist. His presence at the "beginning of things" gives him the gift of foresight. His "non-action" allows him to make the most of the natural course of events. And his "pure peace", which is cultivated due to the "emptying of the heart", makes him especially sensitive to changes in the external world [Malyavin, 1999, pp. 19-20]. Thus: "Taoism eventually became not just one of the" teachings "of China, but also the true focus of Chinese civilization, which included the practice of spiritual improvement, politics, cultural creativity, protest against the conventions of culture, the dream of eternal life and the hope of success in any business" [ibid., p. 20 - 21].

Another author, N. I. Chuev, believes that in the United States, Chinese military thought through a number of mediating links has become one of the elements of the methodological basis for conducting psychological operations, covert, psychological warfare, subversive activities against the USSR, and the Cold War as a whole [Chuev, 1999, p.174].

The reorientation of American strategy towards the USSR from frontal attacks in the 1920s-1930s to indirect actions in the post-war period occurred during the period of accumulation and theoretical understanding in the English-speaking world of ideas about Chinese approaches to achieving strategic goals. And it coincided with the arrival to the leadership of the most important US government institutions of people, like A. Dulles, who learned elements of Chinese classical military theory [Chuev, 1999, p. 174].

V. V. Malyavin pays considerable attention in his works to such a phenomenon of ancient Chinese military thought as stratagems. He notes that the Chinese philosophy of life is essentially stratagem: it seeks to turn a person's life into a strategy, and not just a strategy for achieving a particular goal, but an absolute strategy, so to speak, applicable decisively in all life situations [Malyavin, 1999, p.229]. The wisdom of this strategy is complete detachment from the Self,

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which makes it difficult to perceive things as they really are. Therefore, the main symbol of consciousness in the Chinese tradition is a pure mirror that reveals everything that exists, "lets everything be", but itself is eternally absent from the world, has no idea or form of its own [Malyavin, 1999, p.229].

Anyone who was engaged in martial arts, I think, knows what is at stake here. A person becomes a very serious opponent in a fight when he manages to forget about himself and the opponent and begins to act spontaneously, on a whim. However, we do not know how much this can be attributed to the creation of stratagems. After all, in the first case, you have to make decisions and act instantly and lightning fast. In the second - to think carefully, slowly and carefully about everything. We believe that V. V. Malyavin gives the same principle here: the highest ideal in drawing up stratagems is detachment from the world and acting on a whim, through insight.

The main goal of the strategist, according to V. V. Malyavin, is to achieve a certain " childlike cheerful attitude to the world." The game implies detachment from the motives and goals of the actions performed and, therefore, requires complete calmness of mind from the player [Malyavin, 1999, p. 230]. This paradoxically means, according to V. V. Malyavin, "to play seriously and truly." Be the master of life. He notes that the Chinese liked to compare life with a puppet show, where a wise person knows how to be a puppet master, and a fool gets the role of a doll [ibid., 1999, p. 231].

The game, according to V. V. Malyavin, differs from "serious" behavior not in its content or even in its mode of action, but only in its attitude to reality. It is, in its own way, a radical way of combining our inner world "with objective reality." Therefore, the game, in essence, belongs to the virtual space in which we are able to anticipate events, contemplate things at the moment of their birth [Malyavin, 1999, p. 231]. "The game removes the split of the world into subject and object, turns the world into a boundless field of interaction of forces, where everything is connected with everything, where I - my true self-contains the whole world" [ibid., p.232]. V. V. Malyavin here notes a very important essential difference between Western sages and Chinese ones. If the former considered it their task to "identify and study the objective content of consciousness", then the latter chose the limits of consciousness themselves as the subject of their reflections. For them, the existence of each thing was confirmed, oddly enough, by the act of its transformation, "self-abolition" (Malyavin, 1999, p.234).

V. V. Malyavin in his reasoning comes to the conclusion that the Chinese strategy combined very different, at first glance even incompatible ideas and values. There was an ethical and spiritual element to it, for it required the strategist to make long-term and persistent personal improvements. The element is metaphysical, because success, according to its canons, comes only to those who know how to implement the universal way of things in their life. Finally, an element of healthy pragmatism, because this strategy was aimed at achieving a very specific, practical result [Malyavin, 1999, p.10].

In the light of all the above, I would like to comment, perhaps in a very peculiar way, on Leo Tolstoy's thesis about "non - resistance to evil by violence" - the response to evil generates new evil, and so on. Leo Tolstoy sees only one way out of the vicious circle - to break it on himself, not to respond to evil with evil, and good will reign in the world. This is a brief and perhaps somewhat exaggerated interpretation of this teaching. Many associate this teaching with the Indian teaching about the need to break the vicious cycle of samsara by going to nirvana. But that's not the point. Non-resistance to evil by violence in its most primitive sense means inevitable death for the one who actually implements this principle. The nature of evil is such that it is impunity that creates new, even greater evil. Leo Tolstoy, a great writer, better known abroad as a great philosopher and thinker, could not help but understand this.

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What's the big deal? Did Leo Tolstoy make a mistake? Something like this is generally accepted to interpret this teaching of his, the word "Tolstoyans" is most often pronounced with a pejorative connotation. But this, I would like to emphasize, is the most superficial, extremely simplified understanding of it. Perhaps the true, hidden meaning of Leo Tolstoy's teachings is the same as the basic principle of the teachings of traditional Chinese military thought and the principle of" softness " of martial arts. It is not without reason that some authors on eastern martial arts compare the basic principles and teachings, such as Aikido, with a completely meaningful way out of the vicious and ever-increasing circle of violence and evil.

Not resisting evil by violence means resisting it by nonviolence. Contrast "strong" with "weak" and "hard" with "soft". This is much more profitable and effective, but it requires hard spiritual work and self-improvement. Leo Tolstoy is a great man, and we have a lot to learn from him. And not only him! Russia is rich in literary classics and philosophers. Paradoxically, in order to better understand our native classic writer, such as Leo Tolstoy, we have to turn to the spiritual philosophical teachings of a foreign culture. Namely, traditional Chinese, which, by the way, as you know, along with Indian, had a considerable influence on Leo Tolstoy at one time, and he was very fond of them at one time. The latter also speaks in favor of our thesis about the true meaning of Tolstoy's formula given above, which is now commonly vulgarized and simplified.

Russia is now under powerful external pressure and has become a zone of application of all possible forces and interests. These forces are mostly hidden and sophisticated, and in order to resist them and, moreover, use them against them, you need to learn a lot and understand a lot. Sometimes the correct understanding and vision of something, as well as the right decision, can be prompted not only by reading ancient Chinese and other military and non-military thinkers, practicing martial arts, but also by studying, as already noted, literary classics, philosophers, political and military exercises, including those from the ancient world heritage. Even reading poetry and contemplating nature. No wonder it has already become a legend how the Japanese doctor Akayama Shirobei (XVII century), observing how thick branches of trees break under the weight of snow, and thin, bending, thereby throw off this snow from themselves, deduced the following principle:"give in to win." He created his own school of jiu-jitsu( jujutsu), where the principle of flexibility that overcomes strength, embodied in combat techniques.

* * *

Thus, military art and politics, as well as martial arts, as we have shown above, in their final forms of development strive to achieve their goals, first of all the highest, by peaceful means. By making a comparative analysis based on common patterns and rules, you can better understand politics and the art of war, on the one hand, and martial arts, on the other. This allowed us to take a broader and deeper look at the problem and draw many new conclusions, including generalizing ones. It has already been said that the line between war and peace is now blurring, and that war has moved into previously non-military spheres. Much of this, in theoretical terms, contributed to the traditional Chinese military thought, known for its priority to achieve political goals by peaceful means. Nevertheless, I would like to note that in Chinese military thought itself, paradoxically, it is customary to clearly separate the military and non-military spheres, the institution of the army and the institution of the state, and not to mix them in any way.

N. I. Konrad emphasizes that mixing them, according to Sun Tzu, means not knowing what the army is (Konrad, 1995, p. 87). He connects this with the subsequent juxtaposition in the life of human society, which is characteristic of Chinese thought.-

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va has two beginnings - civil and military. It was believed that their combination and interaction create the fullness of this society. But it is precisely in order for this fullness to be obtained that it is necessary that they always remain opposites [ibid.]. N. I. Konrad notes that here appears the desire characteristic of the entire worldview of the ancient Chinese to find opposite principles everywhere and to see in their interactions the main content of phenomena of both the physical world and the social world [ibid.]. He cites the opinion of the Chinese military classic, one of the authors of the "Seven Books" - Wei Liao-tzu: "The civil principle is that through which they see where the benefit is and where the harm is, distinguish between prosperity and danger. The military element is what repels a strong opponent and makes the offensive and defense more powerful" (Konrad, 1995, p. 181). The very existence of the state and the well-being of the people, Conrad concludes, depend entirely on the mutual balance of two principles - civil and military; the predominance of one of them threatens dangers [Conrad, 1995, p.86].

According to A. A. Maslov, civil law is synonymous with internal law, and military law is synonymous with external law, which is used to solve external problems [Maslov, 1996, p.114]. For centuries, the Celestial Empire has sought to find a balance between the two most important antinomies, designated as "military" or "martial" (wu) and "civil" or "cultural" (wen). At their core, "wen" and " wu " were a concrete projection of the cosmic connection of the complementary forces of yin and yang, which brought the world into harmony, and the state into prosperity. Culture is not just learned skills in the process of education, but a complex combination of natural and social complexes that live in a person [Maslov, 1996, p. 110]. A. A. Maslov here cites one of the canons of Taijiquan:"..one wooden support will not hold the whole structure, one hand will not make a clap in the hands." This is true, in his opinion, not only for the civilian basis and combat training, but also for all phenomena in the world. Civilian is an internal principle, and combat is an external set of equipment. An external multitude of techniques without an internal principle is only a crude courage. Those who possess only an internal principle without an external technique, who think only about the art of rest and do not know anything about the method of conducting a duel, will lose, barely making the slightest mistake [Maslov, 1996, p.118-119].

Such a division into civil and military, according to A. A. Maslov, was also used in ancient China during ritual sacraments: In "military" dances, the element of rhythmic trance, ecstatic state reigned. In a "civil" dance, the participant, on the contrary, demonstrated control over this primitive element, obeyed the cultural norms, putting them above the spontaneous-natural, and performed ritual movements with decorum and dignity [ibid., pp. 147-148].

In our opinion, such a separation of two essentially opposite principles within the state contributes to the acquisition of a Center in this state. The center should be a connecting and harmonizing principle for them.

V. V. Serebryannikov also recommends clearly separating the forms of wrestling. In his opinion, this is not only of scientific and theoretical importance, but also of great practical and political significance. Not to separate the states of peace and war, peaceful and non-peaceful relations, military and non-military violence, not to see the dialectic of their interrelation and transition into each other in politics means, in his opinion, a loss of orientation, making erroneous decisions that can be fatal for the state. He gives an extremely painful example for Russia, when the Soviet leadership, not understanding the qualitative difference between the "cold" and " hot "war, reacted to the" cold "war mainly "militaristically", got involved in a ruinous arms race, created a giant military machine that was unable to protect the country from non-military aggression, it has undermined the economy, lost momentum in the development of-

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improving the living standards of the people, the possibility of a social breakthrough forward [Serebryannikov, 2004, p. 65].

Traditional Chinese martial arts and eastern martial arts, as we have shown, have similar principles and rules. In fact, the continuity of different layers of Chinese culture has always made it possible to transfer concepts from one scale to another, and what was useful in a large-scale battle turned out to be quite applicable in a duel between two opponents [Maslov, 1996, p. 196]. What influenced the similarity of concepts and basic principles of Chinese martial arts and Chinese (eastern) martial arts? The general cultural and philosophical environment, where they came from, or the fact that both are based on a struggle, confrontation, confrontation? Traditional Chinese worldview or objective laws of any confrontation? Is it even possible to put the question (we leave it open) so unambiguously? After all, as A. A. Maslov notes, in the European sense there is no analogue of the concept of "martial arts" in the Chinese sense at all (see above). Let's add that the same can be said about the concept of "military art" in the traditional Chinese sense. Suffice it to say that it teaches the achievement of political goals in the first placeby peaceful means, as we have already noted, or, in the words of V. V. Malyavin, to live "in peace with the world". He believes that the Chinese science of strategy was by no means limited to the framework of military theory, it was in fact an expression of the deepest life orientation, which permeates the entire Chinese culture, namely on the coexistence of people [Malyavin, 1999, p.8].

In the modern world, it is very important for Russia to achieve at the geopolitical level what is called the "Snake" level in the Choi school. Sabre-rattling and an arms race no longer guarantee the security of the state; on the contrary, it can be used against the state itself, as V. V. Serebryannikov has well shown. At the "Snake" level, "hard" hides deep in the soft shell and is used only in the most extreme cases, when the "soft" means were insufficient. According to traditional Chinese philosophy, " soft "finds its support in" hard"," hard "- in "soft". In our case, the path to "softness" is through "rigidity", and only "spineless softness" is unproductive.

Considering such a complex and ambiguous phenomenon as war (struggle) through the prism of Chinese culture for us, people of European culture, reveals the essence of this phenomenon in a new way. Moreover, it reveals to us in a new way the essence of many other phenomena and the essence of life itself in general. We recognize that, unfortunately, the conclusions of this essay turned out to be somewhat vague and not quite logically complete, which, in addition to subjective factors (individual qualities of the author), was also influenced by objective reasons. Namely, the fact that this topic is incredibly complex and multifaceted and, as we have already noted, it does not cover only the topics of military art and martial arts in our European understanding. This topic requires broader and deeper knowledge in various fields of science and fields of interest, it is inexhaustible as life itself. Addressing it will always be an attempt to embrace the vast, which in principle is impossible, but it is necessary to strive for it.

list of literature

Materials of the AVN military-scientific conference "Modern military control systems and ways to improve it, taking into account new defense tasks and changes in the nature of future wars" / / Military Thought. 2004. N 5.

Serebryannikov V. V. O ponyatii "voina" [On the concept of "war"]. 2004. N 10.

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Zotov O. V. The teaching of Sun Tzu on the "unusual" war. / / XVIII scientific conference "Society and the State in China", Moscow, 1987.

Konrad N. I. Sinology / Reprint from the 1977 edition, Moscow: Ladomir Publ., 1995.

Liddell Garth B. H. Strategy of indirect actions, Moscow, 1957.

Malyavin V. V. Kitayskaya nauka strategii [Chinese Science of Strategy]. Seriya "Kanony", Moscow: Belye alvy, 1999.

Maslov A. A.: Socio-historical and theoretical aspects of Wushu and its role in the cultural tradition of China. Dissertation for the degree of Doctor of Historical Sciences, Moscow, 1996.

Maslov A. A. Encyclopedia of Oriental Martial Arts. 1st volume Traditions and Secrets of Chinese wushu, Moscow: GALA-PRESS, 2000.

Myakhkov G. Opyt entsiklopedicheskogo obozreniya voennogo iskusstva [Experience of the encyclopedia review of military Art]. Moscow, 1828.

Skachkov P. E. Ocherki istorii russkogo sinaevedeniya [Essays on the history of Russian Chinese Studies].

Sreznevsky. Instructions of the Chinese commander Suntse to his subordinate generals (extract from the French translation) / / Military Collection. 1860. Vol. 13. Book 6.

Ueshiba Kisshomaru. The Spirit of Aikido / Translated from English: Sofia, 2000.

Chuev N. I. Military thought in ancient China. The history of the formation of military theories. M: Favorite book, 1999.

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