The Methods of the Sima also known as The Marshal's Art of War is a text discussing laws, regulations, government policies, military organization, military administration, discipline, basic values, tactics, and strategy. It is considered to be one of the Seven Military Classics of ancient China. It was developed in the state of Qi during the 4th century BC, in the mid-Warring States period.

Written between 500 BCE and 700 CE, these seven texts have inspired generals for millennia, both in China and the wider world. Featuring Sun Tzu's The Art of War, this new translation brings to light the military masterpieces of ancient China. These seven texts display an understanding of strategy and warfare still relevant more than 2,000 years after they were originally written. Together, they present a uniquely eastern tradition of warfare that emphasizes speed, stealth, and cunning. This collection includes: • The Art of War • Wuzi • Wei Liaozi • Taigong's Six Secret Teachings • The Methods of the Sima • Questions and Replies Between Emperor Taizong of Tang and General Li Jing.

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Sima Qian (first century BCE), the author of Record of the Historian (Shiji), is China’s earliest and best-known historian, and his “Letter to Ren An” is the most famous letter in Chinese history. In the letter, Sima Qian explains his decision to finish his life’s work, the first comprehensive history of China, instead of honorably committing suicide following his castration for “deceiving the emperor.” In the twentieth and twenty-first centuries, some scholars have queried the authenticity of the letter. Is it a genuine piece of writing by Sima Qian or an early work of literary impersonation? The Letter to Ren An and Sima Qian’s Legacy provides a full translation of the letter and uses different methods to explore issues in textual history. It also shows how ideas about friendship, loyalty, factionalism, and authorship encoded in the letter have far-reaching implications for the study of China.

Sima Qian (c. 100 B.C.E.) was China's first historian—he was known as Grand Astrologer at the court of Emperor Wu during the Han dynasty—and, along with Confucius and the First Emperor of Qin, was one of the creators of imperial China. His Shiji (published for Columbia in a translation by Burton Watson as Records of the Grand Historian) not only became the model for the twenty-six Standard Histories that the historians of each Chinese dynasty wrote to legitimize the dynastic succession, but also has been an enormously influential resource to historians, literary scholars, philosophers, and many others seeking an understanding of early Chinese history. In Worlds of Bronze and Bamboo, Grant Hardy presents convincing evidence that the Shiji is quite unlike such Western counterparts as the histories of Herodotus and Thucydides, for, Hardy argues, Sima Qian's work seeks not only to represent but to influence the world in a manner based on Confucian concepts of sageliness and "the rectification of names." Although many scholars have sought close parallels between Sima Qian and the Greek historians—either criticizing Sima's work, as if Western models of historical interpretation could serve as a template by which to read it, or overemphasizing his "objectivity" to more closely align his text with these "respectable" Greek models—Hardy boldly contends that the Chinese historian never intended to produce a consistent, closed interpretation of the past. Instead, Hardy argues, the Shiji is a microcosm in which Sima Qian sought to represent the open-endedness and multivalence of the world around him, revealing and reinforcing the natural order. In mapping out this model of the world, Sima embodies the historian as sage rather than chronicler. Transcending mere accuracy in recording events, such a historian seeks not to present an opinion about what happened in the past, buttressed with rational arguments and pertinent evidence, but to penetrate the outer details of an incident and discover the moral truths it embodies. Thus intuiting the moral significance of events, the sage-historian delineates the Way and offers his readers a chance to become more in tune with the natural order. Illustrating his provocative theses about the Shiji by analyzing Sima Qian's handling of specific historical personages and episodes such as the First Emperor of the Qin, the hereditary house of Confucius, and the conflicts that ended with the founding of the Han dynasty, Hardy both extends and challenges existing interpretations of this crucial yet understudied text and sheds light on its puzzles and incongruities.

The book makes a comprehensive analysis of the basic principles and theories of military law, restructuring the theoretic framework of military law. It also puts forwards the new concepts of “core military law” and “international military law” for the first time in China, and even the world. The book could help legal scholars and lawyers, especially military lawyers and research fellows in military law, to have a new approach to study military law.

Military Strategy Classics of Ancient China presents modern translations of eight of the most important and relevant military texts from antiquity, which have gained new prominence among Western students of Eastern military strategy and philosophy. These texts provide background for a wide range of disciplines, including: history, linguistics, wuxia, martial arts, business and trial strategy. Contents include: The Six Secret Teachings – Jiang Ziya The Art of War – Sun Tzu Methods of War – Sima Rangju The Book of Wuzi – Wu Qi The Book of Wei Liaozi – Wei Liao The Three Strategies of Huang Shigong The Thirty Six Stratagems Questions and Replies: Tang Taizong and Li Jing

The book claims that Christianity was a project of Rome, and was invented in its laboratories - like Qumran. Under the Achaemenids and even earlier in the entire Middle East (up to India) there lived Arameans, half of whom professed Judaism, or were to some extent influenced by the Bible. In order to split their front and turn this force of theirs against themselves, Rome organized secret centers for the study of the Hebrew Bible in different parts of the empire, where the predictions of the former Jewish prophets were analyzed. The remains of some of these centers are found today on the coast of the Dead Sea, for example at Qumran, Mossad, etc. In these laboratories ("think tanks"), the image of a new preacher ("teacher of righteousness") named Jesus of Nazareth was fabricated. Using the method of adjusting events and biography to the prophecies of the Hebrew prophets, Roman political technologists came up with a biography, demeanor, and texts of sermons for this fictional character - corresponding to the predictions. After the harsh suppression of the Jews during the "First Jewish War" (66-77), Rome was in dire need of agents of influence in order to curb the aggression of the people and reconcile them with defeat. It is at this stage that the image of the hitherto unknown Jesus enters the historical arena. This fictional "Jewish" character "called" "his" people to humility, patience, calmness, obedience to Rome. He offered not to blame Rome for anything, and to look for the roots of all troubles in himself, and in the Jewish Bible (“Christian pacifism” and “Christian anti-Semitism”). All the power of the propaganda machine of Rome was connected to the promotion of "his" ideas in the Middle East. It was at this time (after the “First Jewish War”) that the entire Middle East was enveloped in a boom of missionaries (in the guise of prostitutes, merchants, merchants, artisans, travelers, teachers, mentors, “apostles”, philanthropists, etc. agents of influence) propagating ideas this fictitious "prophet". As the ideas of Christianity spread, a split and confrontation began to grow in the Jewish community, which the Roman administrative bodies tried to do. Guided by its standard policy of "Divide and Conquer!", Rome used these methods to oppose different layers of the Aramaean-Jewish society, weakened and very easily conquered the entire Middle East and the Black Sea region. Before the final rooting of a new artificial religion (Christianity) in the Middle East and the Black Sea region, Rome carefully camouflaged its participation in its formation so as not to extradite its agents abroad and not disclose their source of funding. It is worth emphasizing that, being a Muslim, the author does not belong to the Jewish religion. In this book, he approaches the problem from a purely scientific point of view, and does not pursue any religious or ethno-political goal. Sometimes the author's pronounced anti-Roman inclination is connected with the cultural role of Rome in history, due to which the entire pre-Roman history, culture, science of the Middle East and Europe - created over several thousand years, was wiped off the face of the Earth.

The Seven Military Classics is one of the most profound studies of warfare ever written, a stanchion in sinological and military history. It presents an Eastern tradition of strategic thought that emphasizes outwitting one's opponent through speed, stealth, flexibility, and a minimum of force -- an approach very different from that stressed in the West. Safeguarded for centuries by the ruling elite of imperial China, even in modern times these writings have been known only to a handful of Western specialists. This volume contains seven separate essays, written between 500 BCE and 700 CE, that preserve the essential tenets of strategy distilled from the experience of the most brilliant warriors of ancient China.

In The Legality and Legitimacy of the Use of Force in Northeast Asia, Brendan Howe and Boris Kondoch bring together distinguished authors with extensive Northeast Asian backgrounds to offer a diverse and comprehensive evaluation of when it is right, from regional perspectives, to use force in international relations. The use of force in international relations has been severely curtailed by pragmatic considerations of international order, and further constrained by positive international law. In Northeast Asia, the prohibition of aggression has remained uncontested. Strict adherence to non-intervention in Northeast Asia has, however, increasingly come under attack from internal and external normative communities. The contributors, therefore, use regional legal, normative, cultural, and historical insights to shed light on the contemporary positions of Northeast Asian political communities with regard to the use of force.