Have the Chinese lost their self-confidence? "The core is to discuss the presence or absence of Chinese people's self-confidence. Therefore, correctly understanding the meaning of the self-confident people praised by the author has become the key to understanding this essay. The author believes that "the backbone of China" is a concept of a nation, not just a concept of a certain class or group in the Chinese nation. This is especially true when national contradictions rise to the main contradiction. Our Chinese nation is a great nation with a glorious revolutionary tradition. It has given birth to thousands of heroes, including outstanding figures among the working people, people with lofty ideals and benevolence among the exploiting classes, and outstanding figures among the ruling classes of the past dynasties. . Due to historical conditions, the latter's intelligence and talents have more opportunities to be used than the former; their contributions to the development of the Chinese nation in the fields of politics, economy, military, culture, science, art and other fields are also greater than those of the latter. There are more likely to be recorded in history books. The "hard-working people" mentioned in the article refer to those who are dedicated to a certain cause for the benefit of the country and the nation, and are not afraid of hardships and dangers, and strive endlessly. Just one year after writing this article, the author wrote the historical novel "Water Management", which created the image of the ancient flood control hero Dayu, which can be mutually confirmed. "People who work hard" should refer to those peasant leaders who rise up and kill trees into soldiers and national heroes who serve the country loyally and have strong ambitions, regardless of their families' lives. The exact meaning of "asking for life for the people" refers to asking for lives or relief from suffering for the people. The origin of this word can be found in "Hanshu Kuai Tong Biography": "Xixiang (to) ask for life for the people." "For the people." The phrase "the people ask for orders" was criticized on a large scale when ultra-leftist ideological trends were rampant, so much so that some textbook editors had to delete this sentence from the article when they selected it. However, as a dramatist said through the mouth of the characters in the play: "What crime is there in asking for orders for the people?" Almost at the same time as writing this article, the author wrote the historical novel "Fei Gong", which shaped an ancient The image of Mozi asking for orders for the people can also corroborate each other. The word "dharma" of "sacrifice yourself to seek the law" can be used as a standard and normative explanation here. Furthermore, "law" has the etymological meanings of "fairness", "integrity" and "justice" in various countries around the world. Therefore, "sacrifice one's life to seek the law" can be interpreted as: in pursuit of a certain norm (such as fairness, justice, etc.), at all costs Sacrificing one's life is similar to "sacrifice one's life for righteousness", and the phrase "sacrifice one's life for righteousness" comes from "Mencius Gaozi 1", which essentially belongs to Confucianism. Many outstanding figures in the ruling classes of the past dynasties have regarded it as the criterion for action. There are endless examples of this throughout history. Even some pioneers of the proletarian revolution sometimes borrowed this idiom to inspire their revolutionary will. It can be seen that the several types of people listed by the author here are not limited to a certain class or group, but refer to the essence of our entire Chinese nation. Lu Xun is a model of seeking truth from facts. Regarding those so-called "official histories", although he borrowed Liang Qichao's statement and believed that they were just genealogies for emperors, generals and prime ministers, this did not mean a simple denial or erasure of the ruling classes of the past dynasties, nor did it mean that they were The contributions made by outstanding figures among them also adopt non-recognitionism.
He once affirmed the "magnificence" of the rulers of the Han and Tang dynasties with the "liberation" and "the self-confidence of the people not to become slaves of foreign races"; he also praised Cao Cao, who was mistaken for a traitor, as a "very capable man" He is at least a hero." There are even more examples of him praising some poets and essayists who have made important contributions to the history of literature. Lu Xun never paid unprincipled praise to those peasant uprising leaders who were transformed into extremely tall people by some people in modern times, but made no secret of their historical and class limitations. He was very critical of Zhang Xianzhong, the leader of the peasant uprising in the late Ming Dynasty. This is an example.
Similarly, the "backbone" in real life includes not only the Communist Party of China and the revolutionary people under its leadership, but also outstanding figures from other classes and groups in the Chinese nation. Just two years before the author wrote this article, during the "December 28th Incident" provoked by Japanese imperialism, the 19th Route Army stationed in Shanghai rose up to resist, severely inflicting heavy losses on the enemy, and changing its command. One year before the author wrote this article, the 29th Army fought another bloody battle at Xifengkou, fighting the enemy with swords and flesh and blood, shocking both China and foreign countries. The heroic spirit of the Kuomintang troops in fighting the enemy to the end in these battles is undoubtedly a concrete manifestation of "having confidence and not deceiving themselves" and "fighting one after another". In the face of the national enemy, they should fight with the Chinese Communist Party The Communist Party and the revolutionary people under its leadership both belong to the "backbone" of the nation. As for the people the author denounces in this article who have lost their self-confidence and developed self-deception, they mainly refer to some of the upper-level figures in the Kuomintang government, but it should not be understood too absolutely. This article clearly writes that this self-deception has “shrouded everything.” It can be seen that this trend of thought is not limited to one class or one group. When discussing the impact of the Thirty Years' War on Germany, Engels pointed out that the petty bourgeoisie's philistine and vulgar habits "have infected all classes in Germany" and "it often envelopes the throne as well as the shoemaker's cabin." “This old genetic virus” has even “infected” the party, so much so that “vigilant attention must be paid to these people.” In connection with the author's consistent analysis of the "bad character" of the people, we should also admit that this lack of self-confidence and even the development of self-deception is not insulated from certain unconscious parts of the people. Because of this, in the face of difficulties, emphasizing national self-confidence and arousing national pride has become a very urgent task on the ideological front, and "Have Chinese People Lost Confidence?" " is a glorious chapter in which Lu Xun fulfilled this task.