from p>1918 to 1926, novels such as Scream, Wandering, New Stories, essays such as Grave, Hot Wind, Huagaiji, Continued Huagaiji, essays such as Weeds, and essays such as Picking Up Flowers in the Morning are all included in various textbooks. Among them, The True Story of Ah Q, the first vernacular novel Diary of a Madman, was published in December 1921.
In August, 1926, he was wanted by Beiyang government for supporting the patriotic movement of Beijing students, and went south to Xiamen University as the head of the Chinese Department. In January 1927, he went to Guangzhou, the revolutionary center at that time, and served as the academic director of Sun Yat-sen University. He arrived in Shanghai in October 1927 and began to live with his student Xu Guangping. In 1929, his son Zhou Haiying was born. Since 193, he has participated in China Freedom Movement League, China Left-wing Writers League and China Civil Rights Protection League successively to resist the dictatorship and political persecution of the Kuomintang government. From 1927 to 1936, he created most of the works and a large number of essays in the collection of historical novels, which were collected in Just Collection, Three Idle Collections, Two-hearted Collection, Southern Tune and Northern Mobilization, Pseudo-free Book, Quasi-romantic Talk, Lace Literature, Qiejie Pavilion Essays, Qiejie Pavilion Essays II, and so on. Lu Xun's life has made great contributions to China's cultural undertakings: he led and supported literary groups such as the "Unnamed Society" and the "Chaohua Society"; Editor-in-chief of the National New Newspaper Supplement (B), Mangyuan, Yusi, Rushing, Germination and Translation; Enthusiastic care and active training of young authors; Translate foreign progressive literature and introduce famous paintings and woodcuts at home and abroad; Collect, study and sort out a large number of classical literature, compile A Brief History of Chinese Fiction, Outline of Chinese Literature History, sort out Ji Kangji, and compile Miscellaneous Records of Old Books in Huiji County, Hooking Ancient Novels, Legends of Tang and Song Dynasties, Notes on Old Novels, and so on.
On the morning of October 19th, 1936, Lu Xun died in Shanghai. Thousands of ordinary people came to see him off automatically, and his coffin was covered with a banner that read "National Soul" (Shen Junru's calligraphy). Buried in Hongqiao International Cemetery. In 1956, Lu Xun's body was buried in Hongkou Park, and Mao Zedong wrote an inscription for the reconstructed Lu Xun's tomb.
The Complete Works of Lu Xun (2 volumes) was published in p>1938. After the founding of the People's Republic of China, the translations of Lu Xun's works have been compiled into Complete Works of Lu Xun (1957 edition, ten volumes), Translated Works of Lu Xun (ten volumes), Diaries of Lu Xun (two volumes) and Letters of Lu Xun, and various ancient books edited by Lu Xun have been reprinted. In 1981, The Complete Works of Lu Xun (sixteen volumes) was published. In 25, The Complete Works of Lu Xun (eighteen volumes) was published. Luxun Museum and Memorial Hall have been established successively in Beijing, Shanghai, Shaoxing, Guangzhou and Xiamen. Dozens of novels, essays, poems and essays by Lu Xun were selected into Chinese textbooks for primary and secondary schools. Novels such as Blessing, The True Story of Ah Q and Medicine have been adapted into movies. Lu Xun's works have been translated into more than 5 languages such as English, Japanese, Russian, Spanish, French, German, Arabic, etc., and have a wide audience all over the world.
Life and Creation
Lu Xun was born in Shaoxing, Zhejiang Province in 1881, but at the age of 13, his grandfather, who used to be an official in Beijing, was imprisoned for some reason. Since then, his father has been ill for a long time and eventually died, and his family has declined. The family changes had a profound impact on young Lu Xun. He is the eldest son of the family, with a lonely and weak mother in the world and a young and weak sister in law. He has to shoulder the burden of life with his mother. Naive and lively childhood is over, and he has experienced the hardships of life and the changes of the world prematurely. He often takes the prescription prescribed by the doctor for his father to the pharmacy to get medicine, and takes things to the pawnshop to sell. In the past, when his family was well off, people around him looked at him as a little "dude" with envy. His words contained kindness and his eyes showed tenderness. But now that his family is poor, the attitudes of people around him have changed: the words are cold, the eyes are cold, and there is a look of disdain on his face. The change of people's attitude around him left a deep impression on Lu Xun's mind and a great blow to his mind, which made him feel that there was a lack of sincere sympathy and love between people in China at that time. People treat people and things with snobbery: one attitude towards the rich and powerful, and another attitude towards the poor and powerless. Many years later, Lu Xun said with great sadness, "Who has fallen into poverty from a well-off family? I thought that on this road, we could probably see the true face of the world." (< [Shout] Preface >)
Family changes and life experiences after the changes have also made Lu Xun close to the lower classes since he was a teenager. His grandmother lives in the countryside, which gives him the opportunity to get in touch with and understand the life of farmers. Especially before and after his grandfather went to prison, he had to take refuge with relatives in the countryside and lived in the countryside for a long time. There, he became friends with children in the countryside, playing with them, boating together, watching movies together, and sometimes "stealing" beans and cooking them in their fields. Between them, there is no mutual discrimination and hatred, but mutual care and love. Lu Xun remembered and described his simple, natural, sincere and simple relationship with rural children as the best relationship between people all his life.
At that time, the average scholar took three roads: one was to study and be an official. If you are not an official, you can also be a "screen friend" of a bureaucrat. If the first two roads fail, you can still go into business. Lu Xun took another road that was most despised by people at that time: entering the "foreign school". In China at that time, it was generally regarded as a despicable activity of "selling the soul to foreign devils". In 1898, 18-year-old Lu Xun, with eight silver dollars raised by his loving mother in many ways, left his hometown and entered Nanjing Naval Academy, and later changed to Nanjing Road and Mine School. These two schools were established by the Westernization School for the sake of enriching Qiang Bing, in which courses such as mathematics, physics and chemistry were offered to impart natural science knowledge. During this period, Lu Xun read works on foreign literature and social sciences and broadened his horizons. In particular, Yan Fu's translation of The Theory of Evolution by Huxley, an Englishman, gave Lu Xun a profound influence. The Theory of Evolution is a book that introduces Darwin's theory of evolution, which makes Lu Xun realize that the real world is not harmonious and perfect, but full of fierce competition. A person and a nation must have the spirit of self-reliance, independence and self-improvement if they want to survive and develop. You can't be at the mercy of fate, and you can't be bullied by the strong.
Lu Xun's excellent grades during his stay in Nanjing Railway and Mining School gave him the opportunity to study abroad at official expense after graduation. In 192, he traveled to Japan, began to study Japanese at Hongwen College in Tokyo, and later entered Sendai Medical College. He chose to study medicine in order to treat patients who were victimized by quacks like his father and improve the health of China people who were derided as "the sick man of East Asia". Lu Xun wanted to enlighten China people through medicine. But his dream did not last long, and it was shattered by the harsh reality. In Japan, as a citizen of a weak country, Lu Xun is often discriminated against by Japanese with militaristic tendencies. In their eyes, all China people are "imbeciles", and Lu Xun scored 59 points in anatomy, so they suspected that Fujino Genkuro, the anatomy teacher, had leaked the examination questions to him. This made Lu Xun deeply feel sad as a weak country. On one occasion, in a slide show before class, Lu Xun saw a China man being caught and decapitated by the Japanese army, while a group of China people stood idly watching. Lu Xun was greatly stimulated. This made him realize that mental numbness is more terrible than physical weakness. To change the tragic fate of the Chinese nation in the world, the first thing is to change the spirit of China people, while the first thing that is good at changing the spirit of China people is literature and art. So Lu Xun left Sendai Medical College and returned to Tokyo to translate foreign literary works, organize literary magazines, publish articles and engage in literary activities. At that time, what he discussed most with his friends was the national character of China: what is the ideal human nature? What is the most lacking in China's national character? What is its root cause? Through this kind of thinking, Lu Xun linked his personal life experience with the fate of the whole Chinese nation, which laid the basic ideological foundation for him as a writer and thinker later. At that time, he and his second brother, Zhou Zuoren, translated two volumes of Foreign Novels, and he published a series of important papers, such as Teaching History of Science, Theory of Cultural Deviation and Theory of Moro Poetry. In these papers, he put forward the important idea that "building a country" must first "establish people" and enthusiastically called for "a warrior in the spiritual world whose purpose is to resist and whose goal is to act".
During his study in Japan, Lu Xun initially formed his world outlook and outlook on life. However, Lu Xun's thoughts and feelings were not only incomprehensible to most Japanese people at that time, but also difficult to get a wide response among students studying in China. The foreign novels he translated can only sell dozens of copies, and the literary magazines he organized could not be published because of lack of funds. The difficulty of family planning forced Lu Xun to return to China to find a job. In 199, he returned from Japan and worked as a teacher in Hangzhou Zhejiang Normal School (now Hangzhou High School) and Shaoxing Fuzhong School. This period is a period when Lu Xun's thoughts are extremely depressed. The Revolution of 1911 also made him feel excited for a while, but then Yuan Shikai proclaimed himself emperor, zhang xun restoration and other historical ugly dramas continued to be staged. The Revolution of 1911 did not change the stagnant reality of China, the social confusion, the national disaster and the misfortune of personal marriage life, which made Lu Xun feel depressed and depressed. After the May 4th Movement, his pent-up thoughts and feelings erupted violently through literary works like lava. At that time, he had worked in the Ministry of Education and moved to Beijing with the Ministry of Education.
In p>1918, Lu Xun published his first vernacular novel Diary of a Madman in New Youth magazine, which was also the earliest modern vernacular novel in China. This novel embodies all Lu Xun's painful life experiences from childhood to that time and all his painful thoughts on the modern destiny of the Chinese nation. Through the mouth of a madman, it denounced the history of feudal autocracy in China for thousands of years as a history of "cannibalism" and sent a message to the stagnant and backward China society, "Never been like this, right?" Severe questioning, shouting: "Save the children!" .
After Diary of a Madman, Lu Xun published several short stories in succession, and later compiled them into two collections of short stories, Scream and Hesitation, which were published in 1923 and 1926 respectively.
Lu Xun's novels are few in number, but of great significance. Lu Xun focused his eyes on the bottom of society and described the daily life and mental state of these bottom people. This is inseparable from Lu Xun's creative purpose. Lu Xun said: "My materials are mostly taken from the unfortunate people in the sick society, which means to expose the suffering of the disease and attract the attention of treatment." (How can I start a novel with a Southern accent and a Northern accent?) This creative purpose of expressing and improving life makes him describe the most common tragic fate of some of the most ordinary people, such as Kong Yiji, Hua Laoshuan, Shan Sisi, Ah Q, Chen Shicheng, Xianglinsao and Ai Gu. These people live at the bottom of society and need sympathy, pity, care and love from people around them most. However, in China society at that time, people gave them insults and discrimination, indifference and ruthlessness. Is such a society a normal society? Is this kind of interpersonal relationship reasonable? What saddens us most is that they live in a loveless world and are tortured by life. But they also lack sincere sympathy for each other. They take an indifferent attitude of watching and even appreciating the tragic fate of their own kind, and vent their pent-up resentment when they are oppressed and bullied by bullying people who are weaker than themselves. In Kong Yiji, there are short-sleeved customers who maliciously mock Kong Yiji; In The True Story of Ah Q, others bully Ah Q, while Ah Q bullies a little nun who is weaker than himself. In "Blessing", the villagers in Luzhen appreciate Sister Xianglin's tragedy as an interesting story ... All this makes people feel a chill. Lu Xun's attitude towards them is "mourn their misfortune and anger their indisputable". Lu Xun loves them, but he hopes they will realize that they can be self-reliant, independent and self-reliant.
In addition to the characters at the bottom of society, Lu Xun also created some newly awakened intellectuals. These intellectuals had a demand for progress, a good desire to improve society, sincere feelings for people and themselves, and sincere love, but society at that time could not tolerate them. The "madman" cursed the phenomenon of cannibalism, hoping that everyone would become a "non-cannibal" and a "real person", and people around him would regard him as a madman and want to get rid of him quickly (Diary of a Madman); Xia Yu died for the society. Tea drinkers called him "crazy", while Hua Laoshuan used his blood to cure his son's illness (Medicine). Wei Lianzhu cared about China society, but society persecuted him. When he no longer cared about China society, people around him came to curry favor with him (Lonely Man). Lv Weifu in On the Restaurant, Zi Jun and Juan Sheng in Regret for the Past have all pursued and struggled for the society and themselves, but in the stagnant and backward China society, they all experienced tragic fate.
Lu Xun has an abhorrent attitude towards powerful people and hypocrites. Ding Juren in Kong Yiji, Grandfather Zhao in The True Story of Ah Q, Master Lu Si in Blessing, Guo Laowa in The Ever-burning Lamp, and the seven great men in Divorce are all images of such powerful people. They are powerful, but they are not sincere about the fate of others.