Who was the earliest militarist who insisted on atheism in war practice in the history of our country?

First, Jiang Shang, named Lu Shang in the early Western Zhou Dynasty, was an outstanding strategist in the Western Zhou Dynasty.

Second, the relevant information and instructions:

(1) Jiang Shang:

At the end of Shang Dynasty, Jiang Ziya saw that the Shang Zhouwang Dynasty used troops year after year, and its military strength was greatly damaged. Internal contradictions intensified, Prince Bigan was killed, Ji Zi was imprisoned, and Taishi and Shao Shi rebelled against the merchants, thinking that the time was ripe to destroy the merchants, so they suggested that King Wu launch a war to destroy the merchants. At that time, the concept of destiny was dominant, and the worship of ghosts and gods and divination seriously restricted military operations. Whether to start a war, how to fight it, how to face various problems in the course of the war, whether the war can be won, and so on. We fully believe in the result of divination. Zhou Wuwang and his ministers were no exception, and advocated divination to decide whether to send troops. The result of divination was that the tortoise was unlucky, and the storm came, and everyone was afraid. Jiang Ziya, however, went against the sky. He threw away the yarrow, stepped on the tortoise shell and said, "Dead bones and dead grass, do you know what is fierce?" ? Persuade King Wu to participate in the war, so King Wu set out to crusade, so as to seize the fighter plane and defeat Shang Zhouwang in the battle of Konoha (north of Jixian County, Henan Province) and win the war. This spirit of daring to go against God's will was really commendable under the social conditions at that time. This is the earliest atheism thought of ancient army in China and ancient society in China. Jiang Ziya even became an example for the ancient army to oppose superstition for thousands of years.

(2) Cao Gui:

In military activities, many soldiers and ministers often take the story of Jiang Ziya as an example to fight against superstition. After Jiang Ziya, there were many people who advocated atheism, and Cao Gui was one of them. Cao Gui, also known as Cao Mo, was a warrior of Lu in the Spring and Autumn Period. In 684 BC, the Qi army attacked the state of Lu, and the Lu army joined forces in Changshao (now northeast of Laiwu, Shandong). According to Lu Shu, before the Battle of the Long Spoon, he asked Duke Zhuang of Lu what conditions he had to fight with Qi. Duke Zhuang of Lu said: I am kind to the people, never stingy with food and clothing, and never stingy with offering sacrifices to gods. Cao Gui replied: The people should be governed by giving benefits, and then the people will be convinced. The people are harmonious and peaceful, and then the gods come. Zhuang Gong added: Although I can't cover everything in prison proceedings, I must judge according to the facts. Cao Gui said: If so, then the war can be fought. As a result of the war, the Qi army was defeated and the Lu army won a total victory. In Cao Gui's view, whether the gods bless or not depends entirely on whether the monarch loves the people and the people. The human factor has become the decisive factor of God's will. Here bread contains atheism, that is, man can conquer nature and man can conquer nature.

Jiang Ziya went against the sky, ignoring the result of divination. On the other hand, Cao Gui emphasized that human factors determine God's will, and people can conquer God. The latter goes a step further than the former, but neither of them excludes ghosts and gods, nor expounds atheism in theory.

③ Sun Wu:

It was Sun Wu, a famous strategist in the Spring and Autumn Period, who completely ruled out ghosts and gods and expounded atheism in theory, especially epistemology.

Sun Wu, also known as Sun Wu, also known as Changqing, is the author of Sun Tzu's Art of War. His military theory embodies the great achievements and the highest level of military theory in the Spring and Autumn Period. His military thought has a prominent point, that is, he opposes superstition and ghosts and gods. Sun Wu attached great importance to various objective conditions of war. From the perspective of epistemology, he pointed out that to win the battle, we must first know the enemy's situation. Therefore, you are wise, you are wise, so you can win by moving. Success comes from many people, and so does the prophet. As for the understanding of the enemy, he said: a prophet should not be regarded as a ghost, an image, or a degree. You must learn from others and know how the enemy feels. That is, we should not use superstitious divination, analogy with similar things in the past, and subjective speculation, but get it from people who know the enemy's situation.

At that time, the theory of destiny and the concept of ghosts and gods were still dominant. People believe that heaven is the master of mankind, and the fate of mankind is decided by heaven. Sun Wu proposed that the sky is a natural day with yin and yang cold and heat, and it has a seasonal system. There is no mysterious place, it is not the day when the gods dominate. The natural sky is objective and changeable, as infinite as heaven and earth, as inexhaustible as a river, and the changing movements of the four seasons and the sun and moon are regular. This law is understandable, and people can use it to serve the war. Both water and fire can be used to attack the enemy. Sun Wu believes that in order to establish real military science, we must get rid of superstitions. He explicitly banned divination, divination and other witchcraft activities in the army to prevent these superstitious activities from disturbing the military. He said: believe without an appointment, and doubt is forbidden until death. Sun Wu insists on atheism and opposes pinning the outcome of the war on the gods. The victory or defeat of the war is based on objective material, which insists on the materialistic view of war, shakes the foundation of theism and powerfully expounds atheism.