First: What Mr. and Mrs. Hua Laoshuan do for their son is not the "love" of ordinary parents for their children. At first glance, this question seems ridiculous: isn't it great "love" for parents to care for their children? But in the distorted social reality, things are often unimaginable; Just like it's hard for people to understand Belikov in condoms nowadays. Even so, some details in the article often make people ask: for this "medicine", Hua Laoshuan has exhausted the doctor's savings; For this "need for medicine", Hua Laoshuan "seems to be holding a baby that has been handed down for ten generations, and nothing else matters." Although he is old and strong, he has "taken extraordinary steps"; For this "medicine", Hua Laoshuan bent his stiff waist and squeezed a dry smile on his wrinkled face; For this "medicine", Aunt Hua spent many sleepless nights and shed many tears (this is really conceivable) ... So all this is not full of parents' love for their sons? But I would like to ask: If Mr. and Mrs. Hua Laoshuan have not only one son, but many sons, enough to carry on the family line for Fahrenheit, will Mr. Hua Laoshuan, who is already penniless, spend most of his life savings to buy "medicine" for his incorrigible son? The answer can be imagined: Hua Laoshuan will not do this. Because he has other sons, enough to keep the incense burning. Therefore, this "love" is problematic. You see, although feudal ideas began to fall apart, people like Hua Laoshuan, who are "thought moths", have eroded his brain and cannot change it at all. His mind is full of "there are three unfilial things, and there is no great thing after." Feudal morality, Aunt Hua was also bound by "three obedience and four virtues", so for the sake of Fahrenheit's incense and going to the underworld to explain to Fahrenheit's ancestors, they tried their best to "transplant" their penis at all costs, even with the lives of other people's sons. Their starting point of "love" is essentially different from that of ordinary parents who love their children. How can it be said that it is the "love" of parents? Everything they do is just to accomplish their great mission in life-to carry on the family line. Based on this, their sacredness to their son becomes the illusion of "love". What Hua Laoshuan and his wife did was not so much "love" for their son as "filial piety" for their ancestors. Doesn't this also reflect from one side how tight and fast the feudal shackles bound people?
Second: How does Mr. Lu Xun view Yu Xia's death? As a bourgeois democratic fighter, Yu Xia's revolutionary spirit, revolutionary will and revolutionary confidence are undeniable. But from a historical and political point of view, its failure is inevitable. In the complicated historical period at that time, the nature of the bourgeoisie determined that it was impossible for them to undertake the important task of leading the China revolution to complete victory. When we evaluate it from a historical perspective, we can only admire its revolutionary spirit, sympathize with its revolutionary failure and affirm some of its revolutionary achievements. Furthermore, judging from the ideological development of Mr. Lu Xun at that time, he only admired, sympathized and regretted the revolution. This article was written in April of 19 19. At that time, warlords scuffled, the revolution failed and turned into a low tide. It is also mentioned in the "preview tips" of the text that the Revolution of 1911 gave great encouragement to Lu Xun who was struggling to save the country, but the result of the failure made his hopes go up in smoke, and the tragic scene caused by the failure made him more miserable. The contemporary novel Hometown also reflects this social reality. Personally, I think that Lu Xun had a strong patriotism to save the country, but he didn't find a way to revitalize the motherland, so he had great hopes for the Revolution of 1911 (the Revolution of 1911 did have an indelible historical significance), and when his hopes were dashed, Lu Xun was lost in thought. What are you thinking about? He began to doubt the Revolution of 1911. In this slow process of doubt, he explored other ways to save the country. From the behavior of Mr. Lu Xun in the years before his death, we can see that he is gradually becoming a Marxism–Leninism scholar. In junior high school, we once learned an article about Lu Xun-the trust of comrades. This paper describes the manuscript (poor and lovely China) that Mr. Lu Xun saved for Fang Zhimin. From the second time, we can see that Lu Xun had more contacts with producers in his later years, accepted Marxism and gave up hope for the bourgeoisie. Therefore, after the failure of the vigorous Revolution of 1911, Mr. Lu Xun can only regret the reality of failure, sympathize with the revolutionaries who died heroically, have no hope for the bourgeoisie and have full confidence in rejuvenating the country.
Third, I have my own views on the four exercises after class. The scene where grandma met aunt Hua when she went to the grave. At that time, grandma Si Xia was hesitant and ashamed but crustily skin of head. This certainly reflects Grandma Xia's ambivalence, but it makes sense for Grandma Xia to go to her son's grave. Why are you ashamed? First, let's look at grandma Si Xia's social status at that time: the mother of a condemned man. Let's not think about the social background at that time. As far as today's society is concerned, it is conceivable how much pressure a criminal's mother will bear in society. What's more, at that time, it had abandoned its relatives and relatives, and "relatives and relatives" had long since stopped coming, so it was ashamed. The reason for this series of phenomena lies in Yu Xia's participation and dedication to the revolution. It is certainly good to abolish the old social system and carry out revolution. Besides, Yu Xia is not the enemy of the people, but the enemy of the ruling class; But he is not a friend of the oppressed class. The revolution he carried out not only failed to get the understanding and support of his family and people, but also left resentment to the people and shame to his family after his failure. The reason is that he does not represent the interests of the oppressed class. Therefore, the revolution is limited and failure is inevitable. On the other hand, we can see how ignorant and backward the people were and how cruel the rule was.
In a word, this article by Mr. Lu Xun is the epitome of the whole society at that time, and every word alludes to the cruel social reality at that time.
(2)
"Medicine"-a human blood steamed bread stained with the blood of revolutionary martyrs can cure consumption; "Medicine" is to sacrifice one's great spirit for the glory of the nation and the precious lives of revolutionary martyrs. It can save the whole country.
Delicious "steamed bread" makes people have plenty of food and clothing; Bloody "human blood" is frightening and chilling. In Lu Xun's article Medicine, Lao Shuan believes that this kind of steamed bread can save people's lives in order to save their children. In order to buy an immortal steamed bread for his son, he spent a lot of money and worked hard in the teahouse. What a great and helpless fatherly love this is. This superstition reflects the ignorance, ignorance and pedantry of China society at that time, but it also reflects the sincere and simple warmth of China traditional society. The helplessness between affection and reality; The contradiction between feudalism and progress fully shows Lu Xun's dissatisfaction with the current social situation in China and his disappointment with the corrupt people's livelihood in the late Qing Dynasty. And Lu Xun's eagerness to change the status quo. .
The life of these little people in traditional feudal society made Lu Xun write articles, which not only retained the humanistic feelings and sincere feelings of China people, but also possessed the rational spirit of seeking truth from facts and being loyal to reality of westerners. Lu Xun's dissatisfaction and objective condemnation of China's traditional feudal and ignorant life can be seen everywhere in his articles. This article not only reveals the real traditional way of life, but also is a revolutionary chapter. Among them, Lu Xun is eager to awaken the forbidden heart of China people who have been sleeping for many years. Because Lu Xun is convinced that "literature is the best tool to save the nation from the suffering of ignorance". Lu Xun really deserves to be called "the engineer of human soul".
Reading Lu Xun's article-medicine, we can appreciate it from several different levels:
In the city, a young man named Hua Xiaoshuan suffered from tuberculosis. His father worked hard for him, and the money he earned was just to buy steamed bread made of the blood of a legendary revolutionary martyr. After buying it from the executioner, Hua Xiaoshuan ate it or died! At the same time, on the other side of the city-Gu Xuanting, the blood source was a young man named Yu Xia, who was beheaded for taking part in the movement to overthrow the Qing Dynasty. In the desolate cemetery, there are only two mothers who have lost their beloved son, and there is infinite pain.
What Lu Xun wants to express in this short story is not to expose the dark side of society; It's about showing the bright side. It uses two comparative methods, while writing the story of primitive ignorance and cannibalism; On the one hand, he wrote the bright and great feelings of sacrifice and the ideals of revolutionary martyrs. As the story goes on, readers can't help asking themselves: "medicine!" "medicine?" -"So this is medicine?" "This is medicine!" "Is this medicine after all?" ..... These three meanings are deeper and more shocking! On the surface, the so-called medicine refers to "human blood steamed bread"; In feudal society, scientific thinking and medical knowledge were not developed. Folklore says it can cure consumption (in Shaoxing, China at that time, there was such a saying), and Washington believed it, so there was a story of seeking medical treatment. As a result, Xiao Shuan died. The so-called deep medicine refers to the "ideal of reform" to cure the chronic diseases of ignorant people, at the expense of the lives of Yu Xia martyrs. One is the weak young people who are troubled by chronic diseases in feudal society; One is a healthy young man full of ideals and ambitions, and the comparison of different typical figures; Two young people died in different ways and compared the value of life and death; After their death, they happened to be buried not far from each other on both sides of the path. "On the left side of the road are people sentenced to death and hanged, and on the right is the grave of the poor." "That grave is lined up with Xiao Shuan's grave, only separated by a path." This is another narrative contrast. Xiao Shuan's new grave is lonely, and Yu Xia's grave is also a new grave, but it is not lonely. "When I looked up again, I was surprised." -There is a circle of red and white flowers around the sharp grave. "-death is as light as a feather and heavier than Mount Tai. This is another important contrast and one of the strongest shouts expressed in this paper. The national enthusiasm contained in the article is actually a good medicine used by Lu Xun to treat the whole Chinese nation, and the significance of "medicine" lies in this.
Lu Xun's writing style is delicate and critical, full of satire, contrast and symbol, and the description of characters is concise and smooth, and the choice of theme is closely combined with the social life at that time. His articles are not only literary, but also of social and educational significance to the people. This article is divided into four paragraphs as a whole. In the arrangement of the article, the first three paragraphs first tell the story of Xiao Shuan's illness and Hua's father buying medicine. The plot is very compact and will not be slow at all. Lu Xun abandoned the description of the background of the story and focused on the description of the characters and the process of buying medicine, which shows that Lu Xun's choice of theme is profound. From the second half of autumn when Hua Laoshuan went to Gutingxuan to buy medicine, "The street was dark and there was nothing" and "Sometimes I met several dogs and didn't bark" (figuratively) all symbolized Lao Shuan's heavy and hopeless mood. After he witnessed the execution process, the whole paragraph did not really describe the execution picture, but "like many ducks, it was held up by invisible hands" (metaphor, irony); "Eyes are like two knives, cutting the old bolt in half" (metaphor, symbol); "Holding a bright red eel head in one hand, the red drops down bit by bit" (metaphor). From these descriptions, it is not difficult for readers to paint a cruel and bloody picture by themselves. As for "transplanting the new life in this bag to his home ..."; "... the sun also came out; ..... A road is displayed in front of him, and the four yellow gold characters on the broken plaque on T-street are also seen behind. "(symbol, contrast, irony), Lu Xun deliberately wrote more in this plot, which should be a strong sense of helplessness to ignorant society and an intention to warn the world; As for the process of boiling medicine and taking medicine, it is not the focus of the article, just a brief description. But in this article, Lu Xun does not forget to allude to the terminally ill China society (symbol) through Xiao Shuan's serious illness. Then the scene jumps to the story of Uncle Kang and Humpback Five Young Master talking about the consumption of small bolts (symbolizing China's ignorance) and Yu Xia-Xia San ratted on others' blood for his own life (China people's selfish mentality). "... he said that the Qing world belongs to all of us. "Propaganda revolutionary democratic spirit.
(3)
"He is a poor man, even though he is not afraid of fighting" (alluding to the revolutionary martyr's spirit of risking his life; Lu Xun lamented the ignorance of the people. In a few words, the precious revolutionary feelings and great spirit of Yu Xia and other martyrs are hidden in thousands of words, but the voice of social reform is so heavy and true. The fourth story happened six months later. Two mothers went to the cemetery in Tomb-Sweeping Day to mourn their son. The same sad mother, the same desolate and lonely new grave Buried in the grave, one is a small bolt representing feudalism, which is a foolish thought that is not worth keeping, so Lu Xun took the negative word "... sitting on the ground as if waiting for something, ..." in a very small space and so on; Yu Xia, the ideal, was buried in another grave. His death is sympathetic and admirable, and he is not lonely at all (this should also be a flower that Lu Xun dedicated to Qiu Jin and other revolutionary martyrs). Therefore, he used many symbolic techniques, such as "the little flower on the top of the pointed grave sympathizes with the revolutionaries" and "the crow flying directly into the distance with open wings", which all symbolized Lu Xun's infinite sympathy for China's social reform. He believed that the reform movement would eventually succeed, and the suffering China would become increasingly prosperous due to the reform. Although the ending of the story is very sad, Lu Xun secretly planted the seeds of the great spirit that "death can be heavier than Mount Tai". What a meaningful ending!
In this novel, there are two clues at the center of the story, one is Hua Laoshuan, and the other is Yu Xia, with Hua Jia as the main line of the story development and Xia Jia as the auxiliary line. One bright and one dark, one thin and one thick, one master and one pair. People who read novels for the first time will think that the main line is in the Chinese family and the Xia family is the vice. After careful reading, you will find that the real main line of the story lies in Yu Xia, which is the profound realm of "writing clearly, writing slightly, writing carefully, writing auxiliary, and writing main". But with the main and auxiliary; There were originally two unrelated clues between light and darkness, and Lu Xun skillfully connected them with "human blood eel head" to contrast the affection in the article.
In the skill of character description, Lu Xun also successfully distinguished the two by comparison. Hua Laoshuan is simple and pitiful, and Uncle Kang is rough and fierce. People who talk loudly and casually in teahouses and Chinese aunts who are silent and ashamed to talk about their son's illness; Xia San, who betrayed the martyrs, and Yu Xia, who was generous, are both relative descriptions. Some descriptions of these characters are very delicate, but they focus on the description of external words or actions. For example, Xiao Shuan mostly describes his disgusting appearance, but rarely describes his inner feelings, which is relatively dull (Xiao Shuan is sitting on the table in the back row for dinner, ... two shoulder blades protrude high and are printed as an "eight". ), (... Xiao Shuan coughs desperately when he is busy ...); The other is to emphasize the description of inner feelings. For example, Aunt Hua doesn't like to mention consumption, which is very harsh for her. Hua Laoshuan (holding a big copper pot to make tea for the guests ... black lines around his eyes ...) said he was worried about the oppression of life and his son's illness. Uncle Kang (shouting what others are afraid of, such as consumption, telling stories and ambitions, praising Xia San and reporting to the official ...) shows his fierce and cold-blooded character. These characters' poor, poor, ignorant, greedy, cruel and just characters are vividly portrayed.
On the whole, Lu Xun tried to compare a group of miserable people in China feudal society with a group of ignorant little people. Their ignorance made them unable to identify with revolutionary ideas, which not only sacrificed many aspiring young people for no reason, but also hindered social progress, resulting in their constant struggle in a difficult life. Lu Xun thinks these people are both sad and pitiful. Then two mothers are used to reflect the people who are sad about their living conditions-the harsh living environment and the corrupt political environment, but they can only cry silently, which is also a poor person in Lu Xun's view! The deaths of Yu Xia and Xiao Shuan (two young people's surnames are the nickname of China, China) reflect that their deaths are due to the real society, which is both innocent and helpless, and of course it is also a poor opportunity. This article is full of revolutionary ideals. The wreath sent by an unknown person in front of Xia's tomb is actually an "immortal wreath" presented by Lu Xun in front of Qiu Jin's tomb. He cured other people's diseases with blood and even saved the depression of the whole nation. His sacrifice will always be remembered and his spirit will always be fragrant.
Anti-feudalism, sympathy for revolution and advocating revolution are the good medicines to cure the ignorance of the primitive Chinese nation. He can make the Chinese nation move towards modernization, embark on the road of freedom, democracy and liberation, enhance the horizons of the broad masses, and make China more modern, progressive and powerful. This is the theme of this article "Medicine". This idea is conveyed through the sacrifice of revolutionaries and the story of people suffering from consumption eating the head of blood eel. The revolution is great. Revolution is the only way for China, which deserves our sympathy. Lu Xun hopes to express his ambition through this article (as do many of his articles), and also hopes that these literary and artistic forces can be used as the best and strongest weapon to transform the national spirit.