One. Wu Zhongjie's "Lu Xun Returns to the Truth" (Literary Newspaper New Criticism, 2016, 9 22), Li Zehou, Liu Zaifu's dialogue "Standing on the Earth After Wandering Without Land: Why Lu Xun is Incomparable", and Wu Xiaopan's "Liu Zaifu's Lu Xun Research" (Yuehaifeng, Issue 5) are good articles that are full of insightful thinking and spiritual information.
Wu Wen takes "humanistic Lu Xun" as the starting point, and carefully selects the spring and autumn of the eighty years since Lu Xun's death in October 1936, in the articles that always publicize the "real Lu Xun", the two social trends of thought that "humanistic Lu Xun" and "signature Lu Xun" are entangled with each other - many articles on Lu Xun can be classified into these two categories, and humanistic Lu Xun is the only way to reach the real Lu Xun.
This is not only because modern people can judge literature and literati from a humanistic perspective, but more importantly, it is Lu Xun himself who used modern humanistic feelings to observe and perceive Chinese cultural traditions and personnel and current affairs after studying in Japan (overseas) in modern transformation. When Li Zehou and Liu Zaifu, who had been wandering overseas for many years, re-searched for the "real Lu Xun" with their overseas perceptions, Lu Xun's potential national investigation and sense of existence of "watching the fire across the river" also echoed throughout the world, and naturally extended a new way to explore the "real Lu Xun".
Exploring the "real Lu Xun" is a cultural phenomenon of China's long modern transformation, and China's Lu Xun era is long.
If you look closely, just as white is a color, "Humanistic Lu Xun" is also a kind of "signboard", but this is a signboard that has nothing to do with power but with humanistic exploration and literary situation, and related to the humanistic state of Lu Xun's era. The so-called humanistic exploration is to discover and respect people and their values in doubt and criticism, and the so-called literary situation is based on personal observation and independent thinking, in the deep observation of the humanistic situation in the given context, the research object has a spiritual resonance and presents the life aura - the above article highlights such a life aura, obviously, behind the "humanistic Lu Xun" is China's modern transformation, and the unfinished time and space extension, and "Signature Lu Xun" is based on a certain power as the background, or eager to get the favor of power and money, with the deification and doctrinal Lu Xun as a sharp weapon, full of god-making and condescending reprimands of "imaginary enemies" and "entertaining Lu Xun", highlighting "Lu Xun in transformation" and "Lu Xun in transformation", it also appears to show the "real Lu Xun", it treats Lu Xun as a variety of clothes without body temperature and constantly recombined, so "signature Lu Xun", as Wu Wen said, "makes people very disgusted with Lu Xun". Therefore, the "signboard Lu Xun" actually ignores the real Lu Xun and only treats Lu Xun as a stepping stone, but it has the effect of "expelling Lu Xun" and "Lu Xun is outdated".
Of course, with the situation of "not the era of Lu Xun, we should get out of Lu Xun and surpass Lu Xun", we will also get tired of the "Lu Xun topic". It should be admitted that Lu Xun is the spiritual face of the Lu Xun era and its convergence, and it is also the spiritual face of our society a hundred years after Lu Xun, objectively we still can't bypass the huge existence of "Lu Xun", in such a cultural situation, it will naturally breed the spiritual proposition of "exploring the real Lu Xun", so the exploration of the real Lu Xun has become a crutch or way that can not be thrown away beyond Lu Xun, which is extended to the various spiritual styles that have become the norm in our society, and many of our so-called "out" or "transcendence" are always caught inFor example, along the path of "humanistic Lu Xun", the "real Lu Xun" revealed can resonate with the hearts of people in the new era, and only then can we find and establish Lu Xun as the spiritual origin, which is not only Lu Xun's, but also our nation's, and is closely related to the hearts of every Chinese people.
Lu Xun is the spiritual origin of China's modern transformation under globalization.
Although the Cultural Revolution interpreted "Dream of the Red Chamber" from the concept of class struggle (it was just a flash in the pan), it has relatively pure cultural research characteristics, but it is a kind of social consensus, and it will not be entangled in the truth or falsehood of Cao Xueqin. Everyone understands that "Dream of Red Mansions" belongs to another era of disappearance, and it describes the philosophical perception of the hot and cold world and the emptiness of everything in the traditional Chinese era, that is, the topic of "Dream of Red Mansions" does not have urgent reality, it belongs to a "cultural signboard" of traditional culture research at most, and does not form a "signboard Dream of Red Mansions" of social and public topics (such research in the 50s and mid-70s has been used as a signboard for revolutionary criticism), and the "Lu Xun topic" still has a strong reality after a hundred years, "humanistic Lu Xun"" The entanglement of the signboard Lu Xun shows that the source of the "Lu Xun topic" and the ever-changing "reality" show that the social and ideological topics covered by "Lu Xun" are still in turmoil, and should be accumulated without or unable to accumulate accumulation, and there is no social consensus on "Lu Xun" - our social consensus is still in a state of tearing.
Two. The call to explore and return to the "real Lu Xun" has not weakened, and the fundamental reason is that the current social, ideological and spiritual situation is similar to Lu Xun's era, that is, we have not yet walked out of the Lu Xun era, such as the construction of national character (criticism), just like Qian Liqun said in the afterword of "1949-1976: The Vicissitudes of Time", "certain concepts, thinking, emotions, psychology, and behavior patterns of mainland intellectuals and ordinary people have formed a new collective unconscious, a new national character, and have influenced it to this day". The new collective unconscious, the new national character" is inherited from the national character revealed in the Lu Xun era, and there is no qualitative change, but it is branded with the quality of a new era. For example, the recent proposal of "standing on the earth after wandering without land" reflects the posture of Chinese intellectuals rising again. Such as radical, overturning the iron house, retro, maintaining the status quo, left-wing, right-leaning, feudal, decadent, betrayal, lonely, talented and rogue, the enemy's sword, friend's arrow, the mean, the proletarian, the capitalist, the bereaved, the king of the mountain, the slave manager, the national character, the pavilion, the ivory tower, the public, the individual, the iron house, the human blood steamed bun, the horizontal station, the intermediate, the Shanghai style, the Beijing school, the merchant, the official, the Zhao family, the passerby, the dark night, the desolation, etc., are all related to the situation of China in the era of transition. The rise and fall of the humanistic spirit is related to the perception based on the humanities, not to mention the new revelation of it, that is, in terms of criticism, the deepest feeling and the most profound criticism is still Lu Xun, and Chinese intellectuals also think so. Lu Xun has become a "spiritual origin" of modern China.
National criticism should become a cultural proposition for China's modern transformation (for example, we have been able to accept the discussion of Bai Yang's "Ugly Chinese"), but it is still a realistic topic in our society, and the real topic in our ideological country, will inevitably lead to taboos and minefields, if Lu Xun is used as a spiritual guideline or signboard, it is bound to stimulate the confrontation between "humanistic Lu Xun" and "signature Lu Xun", such a confrontation just proves the lingering spiritual entanglement in our reality.
Lu Xun with his scepticism and critical writing and tenacious battle to promote the spirit of May Fourth, showing the modern transformation or facing transformation of traditional Chinese humanities, the quality of humanities has become a new aspect of the social spirit, humanities Lu Xun has become a banner, has become a huge cultural existence that cannot be ignored in China's modern transformation, and finally became a major signboard of the opposition at that time, of course, due to Mao's rebellious character and the context and situation of being attacked inside and outside the party at that time, Mao's lofty evaluation of Lu Xun's especially hard-boned spirit, As Wu Wen analyzed, Mao was out of sincerity - including the evaluation of his comrades-in-arms, colleagues, right-hand men and social elites, Mao had a sincere side at that time, that is, he had a spiritual resonance with Lu Xun, but as a politician, "all politics that serves him" is "everything that becomes his means", which is his biggest consideration, and has a "signboard" that is, a temporary utilitarian consideration, so when the situation changes, he can completely ignore the evaluation he has had, or in other words, by his pen (such as Zhou Yang, Chen Boda, Hu Qiaomu) made authoritative interpretations that were in line with his intentions (such as the transformation of intellectual thought), and these brushstrokes and his writings were later discarded by him, which shows that "signature research" can be publicized "legally", but it is weak to maintain because its connotations often change, and cannot form an organic cultural accumulation. As a result, Lu Xun, who could not be bypassed by modern China's ideology and culture, had a definite evaluation of the great man's theory of covering the coffin in black and white, and the only way to do it was to take the road of "misinterpretation" (in the eyes of the established officials, it was the only correct solution), and to build Lu Xun into a revolutionary writer of "ideological transformation" in accordance with the established political needs (even Lu Xun's wife Xu Guangping was not exempt from vulgarity), and to put Hu Feng and Xiao Jun, who understood Lu Xun and publicized his "theory of development", into the cold palace (in fact, Hu Feng's "theory of development" also has a strong signboard meaning).
As a thinker in real life, Lu Xun is influenced and promoted by specific situations, and his thoughts are of course growing and changing, but the "transformation of Lu Xun's thoughts" as a public discourse has a certain ideological constraint behind it, which has nothing to do with the real Lu Xun. Acting under a certain banner is perhaps a cultural phenomenon that only prevails in China. Due to the change of political content from time to time, Lu Xun's "ideological transformation" is always on the way, and the "signboard Lu Xun" is always renovated, but in a suspended state, it is difficult for "Lu Xun" to form a cultural consensus on China's century-old modern transformation and transform into a "cultural paradigm".
Three. Taking a huge existence in Chinese society and far-reaching influence of the figure and its allusions as the origin of thought, the later work (including the younger generations) is to make endless interpretations around this "big tree", to make their own "interpretation" (including the author's exposition of the theme in a general sense) coexist forcefully and authentically, if you have to elevate and beautify a certain aspect of the "big tree", it is bound to cover up the other side, and the misinterpretation will occur and continue, even if there are a few points of your own ideological perception, it is also covered up by the distortion you have manipulated. Therefore, it is difficult for China to produce original thinkers and writers. Therefore, we have to return to the real Lu Xun and absorb his huge spiritual resources. It should be said that the humanistic Lu Xun is a definite way to reach the real Lu Xun, so "Back to the Real Lu Xun" still shows novelty and depth.
I think that today, a hundred years after Lu Xun, the banner of "returning to the real Lu Xun" is still hunting, which is based on the concern about the current social situation and the spiritual status quo. In an academic sense, it is dissatisfaction with the status quo of "Lu Xun Studies", or the desire to transcend "Lu Xun Studies"; In a social sense, it is dissatisfied with the current social and spiritual status quo (including the continuation and change of national character), and it also calls on scholars (intellectuals) to rebuild their sense of Taoism. At the beginning of the 20th century, Lu Xun returned from studying in Japan, China has not changed, or is brewing change, he has established a global vision with the changing Japan as a reference, and illuminated the spiritual desolation of the Chinese people with the flame of humanity. As a result, we have found that for decades, we have pursued the idea that the political system is higher than the Taoist system and higher than the academic system, and "Signboard Lu Xun" is the crystallization of this thinking. Therefore, "returning to the real Lu Xun" has the meaning of "returning to the valuable Chinese cultural tradition" and establishing a new Taoist system based on the Chinese cultural tradition and embracing the world, which is also the "trigger of reality", and the spiritual origin of Lu Xun has a new use.
Four. Interestingly, in the same time period as "Back to the Real Lu Xun", Li Liu's dialogue "Standing on the Earth After Wandering Without Land - Why Lu Xun is Incomparable", and Wu Xiaopan's "Liu Zaifu's Lu Xun Research" also belong to the "humanistic Lu Xun" research path. Because Li Zehou and Liu Zaifu went on the road with "Lu Xun"; This kind of "going on the road" is not only their life road, but also their ideological road and academic road; They have been pursuing the "real Lu Xun" - to show the real Lu Xun as their own responsibility, Lu Xun is their important, life and ideological and spiritual resources, their "survival" can be regarded as the survival of ideology and culture, due to the sudden changes in the situation of the times, they drifted abroad from the country, their search for the "real Lu Xun" also extended to the abroad, unexpectedly obtained the overseas perspective that Lu Xun had, because the region is different, their Lu Xun research also presents new ideas and new depth, It is not only an extension of their respective "Lu Xun studies" in China, but also a reversal, and also presents their differences between the same and the different.
Li Zehou and Liu Zaifu are the masters of Lu Xun research, and they have gone through the lonely experience of exile abroad (not in the developing countries of Asia and Africa in transition, let alone in a closed country like North Korea, but in quasi-modern European and American countries), looking back at the motherland again and again, and re-understanding Lu Xun. Their vision of China has been mixed with the global modern situation, which is not comparable to the Chinese vision they held in the seventies and eighties of the last century, and they have gained a new perspective to understand the "real Lu Xun", but it also shows that in the second decade of the 21st century, they are still entangled in "approaching the real Lu Xun".
Obviously, "standing on the earth after wandering without land" has the connotation of the real Lu Xun, but it is Li Liu's master's self-teaching-spiritual monologue, which is the new value orientation of their Lu Xun research. In other words, Li Liu, who has studied Lu Xun, still has to fight based on and embrace reality, and is still looking for the "real Lu Xun". But the difference between Li and Liu is also obvious, it can't be said that they parted ways, but it also shows that under the same "humanistic Lu Xun", the different ideological focus of "returning to the real Lu Xun" is also enriched.
In this "dialogue", Li Zehou discovered and emphasized Lu Xun's syllogism of "returning from the vulgar to the true, from the true to the vulgar": "Lu Xun actively returned to the world of struggle from a lonely individual, and this is the great ...... of Lu Xun."From advocating enlightenment to transcending enlightenment and returning to enlightenment, the contradictions, conflicts and combinations of 'advocacy' and 'transcendence' are fully displayed, so it is particularly profound and rich. Of course, it is very "real". Li said that "to portray Lu Xun as a lonely individual is to erase the greatest side of Lu Xun." From "Theory of Ancient Chinese Thought", "Theory of Modern Chinese Thought", "Theory of Modern Chinese Thought", and "The Course of Beauty", Li Zehou studied Lu Xun as a whole (including cultural and spiritual phenomena) (the lotus halberd wanders alone), and his research on Lu Xun still maintains its existing characteristics after he went to China, unlike Liu Zaifu's situation of being isolated for a time. He said: Lu Xun's modern loneliness is still different from the Western kind of "lonely individual", what he feels is "the loneliness of his own thoughts that cannot be resonated", and it is also the loneliness of the real Lu Xun's "big voice", he focuses on Lu Xun's "loneliness with nowhere to throw a gun and no echo of the voice", so he summarized it as "beyond enlightenment and advocating enlightenment contradict and conflict, but they are combined and integrated, so that there may be a deep level of loneliness and despair that still shows care for the world, both desperate and lonely, Transcendent but still enlightened fighting feelings and humane moods. He focuses on the "bitter content of the times", which is a collective spiritual phenomenon, in which there are individuals who pursue and take responsibility, rather than lonely atomic individuals, and the latter is precisely where Liu Zaifu's thoughts and focuses are, thus showing Liu's different paths to the "real Lu Xun".
Liu Zaifu has felt the personal loneliness of Golkegor-style in China (he has a soft spot for Lu Xun's "Wild Grass" and contains this spiritual entanglement), and the situation of going to China has experienced a hardship and bleakness (as evidenced by his works such as "The End of the World"), and what he feels again is "Lu Xun's distrust of human nature", "the greed of human nature, the selfishness of human nature, and the hypocrisy of human nature, all of which Lu Xun has seen thoroughly." In short, Liu Zaifu's years of overseas experience have given him a deeper understanding of the existential personal situation in the global modern context, and he has found a corresponding spiritual breath in Lu Xun. In this dialogue between Liu and Li, he emphasized that "modern Chinese writers are under the shadow of national peril, and their anxiety is mainly the problem of group survival, not the meaning of individual existence, or in other words, they are mainly concerned with the rationality of the social system, not the meaning of individual life." As a result, China's modern state generally lacks a sense of modernity. But he still found "a sense of insecurity and loneliness in front of modern society" in Lu Xun, and used "genius" to show that Lu Xun "has a sense of modernity" in the group of modern Chinese writers. His "Return to Lu Xun" reinforces the existential loneliness and personal responsibility of the modern situation, while Liu Zaifu's emphasis on the individual and the modern situation is different from Li Zehou's spiritual orientation.
Liu Zaifu's Lu Xun Research analyzes Liu Zaifu's "Two Lives", in "The First Life", Liu is annotating Lu Xun and pouring his own blocks through Lu Xun's wine glass, but he still takes an upward perspective on Lu Xun, and has not completely escaped the influence of mainstream evolutionary theory and class analysis. That is to say, at this stage, Liu's Lu Xun research is still suspected of being a "signature Lu Xun". In "Second Life", Liu no longer has external constraints, completely returns to academics, and is able to enter Lu Xun's ontology, reflect on Lu Xun from an independent and equal perspective, change the one-way "I note Lu Xun" or the utilitarian "Lu Xun notes me" in the past, carry out Lu Xun ontology research with an equal and interactive attitude, and return Lu Xun "a rich real existence full of contradictions". As a result, Liu Zaifu felt the modern sense of "the complexity of personality" in Lu Xun, which was based on the existentialist position of personal loneliness and rebellion. In Liu Zaifu, of course, there is a sense of reality in the Chinese situation, and to analyze Lu Xun is to analyze the intellectuals who analyze the groups and individuals in reality, and of course, to analyze Liu Zaifu himself. Liu Zaifu philosophized Lu Xun and philosophized himself.
For example, Wu Wen believes that Liu has a genius sense of modernity behind Lu Xun's "complexity of personality", which makes him surpass his contemporaries of Chinese writers, and is different from the "absolute atomic" personal loneliness of the West. Even if Wu Wen draws such an induction and identification from Liu Zaifu's "Lu Xun Treatise", it reflects the respective spiritual connotations of the above-mentioned "Li Liu Dialogue", and such a conclusion is more in line with Li Zehou than Liu Zaifu, and "forming his own independent judgment closer to the truth" is also Wu Wen's family opinion. "Li Liu Dialogue" After Liu published "Lu Xun's Treatise", it can be seen that Liu's spiritual direction of "returning to the humanistic Lu Xun" is more and more focused on "the lonely individual in the modern situation", so Lu Xun's "personality ** and loneliness" are highlighted.
However, in my opinion, Lu Xun did not fully form a Golkegor-style state of affairs at that time, because the reality of China at that time was incomparable with the 19th-century Denmark of popular theology, and the historical traditions and realistic spiritual atmosphere of the two countries were different. Second, the reform of Japan in those years belonged to the oriental world that favored the homeland and country, and it was also incomparable with Denmark in the 19th century.
Therefore, in the same face of the topic of Lu Xun who "stands on the earth after wandering without land", and uses this as a red line to outline the "real Lu Xun", Li Zehou and Liu Zaifu's spiritual connotations are different, and the spiritual physiognomy they look for from Lu Xun is also different, and the "real Lu Xun" presented is very different. Once upon a time, in the stormy "dark night", Lu Xun's loneliness was depicted - loneliness is also the greatest side of Lu Xun, and it is also a way to reach the real Lu Xun and get wide social resonance, just like "What happens after Nana leaves", what happens to Lu Xun - Chinese intellectuals after loneliness? Since then, retiring from the mountains and forests and being a pawn of the power, and being a play in the market are all a choice, and many intellectuals have done just that, but Lu Xun has not ended himself, and his "never forgive" in his later years shows that Lu Xun has come out of loneliness and returned to the world of struggle. This topic has a strong sense of reality, and Li Zehou and Liu Zaifu have seen such a "reality".
Li Zehou's re-approach to the "real Lu Xun" still focuses on the collective national emotion and enlightenment, and at least in this dialogue between Li and Liu, Liu Zaifu highlights the communication between Lu Xun and Guo Erkegor's personal loneliness. The "real Lu Xun" in the style of Li Zehou and the "real Lu Xun" in the style of Liu Zaifu shown in this way certainly show that the "real Lu Xun" still has multiple interpretations or paths, and also implies different postures and modalities in real life (including spiritual life).
In short, the sense of reality from Lu Xun, or the expression of the sense of reality through Lu Xun, is the spiritual driving force of "returning to the real Lu Xun". The establishment and acquisition of this sense of reality will be expressed at different levels due to the different situations in which the individual finds himself at home or abroad. If you ask, what is the difference between "returning" to a certain dynasty and "returning to the real Lu Xun" based on humanities from the classics of the Han Dynasty, the Tang Dynasty, the Ming Dynasty and the Qing Dynasty? The former is one-dimensional, and its people and things are basically out of line with modern humanities, while the latter is multi-dimensional, and the most important thing is that it has a modern humanistic vision, which is connected with the global perspective. Lu Xun and the era in which he lived have passed, but Chinese-style modernization is unfolding - the "Lu Xun situation" is continuing, so there is no end to the search for the real Lu Xun.
It's very helpless, if you can't get out of Lu Xun, you can't get out of our heart. Just like young students are tired of the robot to cope with the exam, and have to take the exam way, people also believe that the exam can effectively test the accumulation and level of knowledge, as well as the most basic fairness that everyone can participate in, we still believe that "Lu Xun" is not exhausted, based on the "humanities Lu Xun" will have new discoveries, so decades and hundreds of years repeatedly, just like thousands of years repeatedly with the help of Confucius, Confucius became a Chinese sage, the long Lu Xun era, Lu Xun will also become the great sage after Confucius.
Text: Li Boyong.