I don't know why I agreed with this view at that time. Although I didn't go to college at that time, I felt something about the phenomenon criticized by this view when I was in middle school. Perhaps, in a sense, this phenomenon appears not only in universities, but in the whole education system, from primary school to universities. So I may have a crush on someone who can tell the truth about this situation directly at that time.
Secondly, individuals not only especially like to admire and study those people and works who dare to criticize the status quo, but also tend to criticize the status quo in their thinking habits at that time. They also wrote many articles criticizing the status quo according to what they saw and heard in their own life circles. Under such conditions, they will naturally keep such people in mind.
In fact, in retrospect, I have to thank myself from the bottom of my heart. I studied hard for myself when I was in high school, because the knowledge structure I mobilized and the three views I formed were paved by hard work and writing at that time. Without the accumulation at that time, there would be no reason to write this guide today. As the saying goes, Buddhists say that every drink and peck has a fixed number.
However, speaking of which, I really feel that I have not studied hard and devoted myself. I remember the people at that time. Until now, I still feel a little late to read his works and write a reading guide. And I remember that many scholars at that time only wrote a few reading guides in bits and pieces, and really felt that they had to hurry to read and write.
It's just that I am too greedy for knowledge. As long as I am curious and can read the field of knowledge, I always want to find out, so that it finally becomes like this. Fortunately, I still have relatively ample free time, and I can make up for these regrets slowly.
Let's get back to the point. The book we read today is the first part of one of Mr. Qian Liqun's representative works, and it is also the handout of Mr. Qian Liqun's last class at Peking University. Personally, I think this book is especially suitable for the general public to understand Mr. Qian Liqun's academic thoughts, because it is not only a faithful record of the author's spiritual development history, but also a relatively easy-to-understand language style. Therefore, this book is the first choice for the public to read Mr. Qian's books.
So, as a reader, how to understand this book? Personally, I think it is ok to pursue it directly according to the ideological theme and content structure set by the author himself, but I just need to go back and refine or summarize the author's ideological content in this section with my own ideological language after reading it. So, this is the work of this guide.
Personally, I think the first section to understand the content of this book is the introduction, not the first section of this book, because the introduction of this book is basically the author's own highly refined theoretical summary of this series of courses and the relevant precautions for reading this book. So what can be found through the introduction to help understand the content of this book?
Personally, I think there are the following points. First, this book is the author's own review and reflection on his own life, and the ultimate goal of this review and reflection is to explain the frontier topics of modern literature. Second, briefly summarize the twists and turns and style characteristics of my own way of studying. From my first independent course, my views on Lu Xun, up to now, my thoughts and views have been in some controversy, but the author doesn't care. He feels that insisting on expressing his independent thoughts and self-questioning is one of his academic characteristics.
Thirdly, the author's position on his academic works and courses is that there is a person like Qian Liqun in this world who has his own independent thinking views on Lu Xun, Zhou Zuoren and modern literature, so readers or listeners can think about these issues freely and independently after listening to his statement. It is best to question his thinking and argue with him after reading his works or listening to his courses.
Fourthly, we need to understand the ideological essence of this book, and we also need to refer to his other academic works, such as Lu Xun's first monograph "Searching for the Soul" and the monograph "1948: The Mystery of Heaven and Earth", which studies the mental journey of intellectuals.
The second section, my life style and my learning style (I). The key to understanding this section lies in the author's two motives for academic research, namely, three debts and dream interpretation. This so-called "three debts" means that the author feels that he owes his family, his young people and himself. Specifically, the so-called family debt refers to the situation of his family intellectuals before the founding of New China, after the founding of New China, in various literary periods and after the reform and opening up, which can be regarded as a microcosm of the situation of China intellectuals.
More importantly, the author and his family suffered from this situation, which is so unforgettable and unforgettable. Therefore, the author thinks it is necessary to find out the origin of these things? And how to avoid it from happening again.
The so-called young people's debt refers to a young girl who defended herself and said a few fair words when she was teased by people in the Govern period, but finally she was forced by the social pressure at that time and threw herself into the lake. This incident has kept the author from letting go, feeling that others are pitying themselves. His inner feelings of guilt and debt constitute his psychological motivation for writing and teaching.
The so-called "own debt" refers to two mistakes I made during my stay in Gavin. One is that I have to rebel against my father and even have to burn my father's photo. The other is that I have to fabricate lies to slander my friends to get rid of my guilt. In fact, in the final analysis, my humanity is completely distorted by the external environment. Therefore, when this event ended, the author chose to devote himself to academic research, taking this historical situation and spiritual experience as.
The so-called dream interpretation refers to the dream of freely exploring the unknown world since childhood, and his way of exploring this unknown world is through academic research. In the process of academic research, the subject's understanding of the research object is always infinitely deep due to the influence of his own time and thinking concept, but it is also in this infinitely deep process that the research subject realizes self-exploration, self-discovery and self-creation.
The third part, my life path and research path (part two). This part mainly discusses the literati of their generation, the social environment in which they grew up, and the influence of the Govin period on them. So, as a writer who grew up in Govin, what influence did Govin have on his thought Tao Zhu? Personally, I think there may be the following points.
First of all, in Govin, the author is symbolized as a specific group at different times, either being teased or being teased. Almost all these groups of different factions seize power from their own interests, and they can choose any means to achieve a so-called sacred goal, which was later reflected and denied by the author.
Secondly, the fanaticism and irrationality of the bottom groups are exploited by people with a will, while the groups represented by intellectuals are alienated into classes that are incompatible with the bottom groups. This simple and rude binary opposition shattered the existing qualities, but did not establish new ones. Later, the author reread Lu Xun's works and reflected on the need to inject deep courage and sober reason into the movement of the bottom groups.
Thirdly, in the period of Govin, there appeared a folk thought village composed of workers, middle school teachers and other groups, and the author also participated in it. They are low-level thinkers independent of the Constitution. They freely discuss the status quo and reflect on problems. Some of them put forward their own ideas in studying Marx's original works, some held high western universal values, some learned from Lu Xun, and so on. During this period, the author absorbed Lu Xun's so-called "spiritual warrior" thought and Marx's so-called critical revolutionary thought.
Fourthly, the author thinks that there are not only Don Quixote's spiritual characteristics, that is, the enthusiasm and impulse to participate in social affairs, but also Hamlet's spiritual characteristics, that is, questioning realistic affairs, and academic research has an inexplicable attraction to himself, so the author chooses the road of scholars in contradiction, which personally seems to have been running through his academic life.
The fourth part, my life style and my learning style (part two). In this section, I personally think that the main discussion is the influence of his mentors, Mr. Yao Yao and Mr. Yao Yao. First, in the author's opinion, Mr. Yao Yao's academic tradition generally comes from two people, one is Mr. Zhu Ziqing, and Mr. Yao Yao's evaluation of Mr. Zhu Ziqing is that he has been a scholar, poet and soldier all his life. It can also be inferred from this summary that Mr. Yao Yao's own thoughts may also be influenced by this, and the second person is Mr. Lu Xun. The author thinks that Mr. Yao Yao studied Mr. Lu Xun thoroughly, thus assuming the "Wei-Jin demeanor"
Second, he is a scholar-type and warrior-type intellectual, not a purely academic intellectual. His academic research attaches importance to the sense of reality, the influence on reality, the connection with the times and the integrity of literary research.
In fact, some scholars have studied that there was such a cultural group in the 1920s and 1930s. They regard literary research as a means to promote social progress and national liberation, and closely link their academic career with the ideological platform at that time. Their academic views and righteousness are revolutionary. Mr Yao Yao can be regarded as one of them.
So, what influence does Mr. Yao Yao have on the author? As a student, the author will certainly be influenced by the academic style of Mr. Yao Yao mentioned above. For example, the author admits that from Mr. Yao Yao, he realized the spiritual temperament of Lu Xun that he had never felt before. Second, I found my own knowledge structure and spiritual temperament defects. This defect is reflected in the author's ignorance of China's traditional classics and modern western literature, because the author himself found that his reading history is centered on this stage of the May 4th New Culture Movement, which is not only the author's academic foundation, but also his academic blind spot.
Third, and personally, the most important, are the scholars and warrior intellectuals defined by the author. First of all, it should be pointed out that the soldiers here refer to the soldiers in the spiritual world, that is, those who turn all their attention to reality and honesty into the spiritual power of academic discussion, criticism and creation. So, specifically, to become such a scholar and warrior intellectual, we need to do the following three things.
First, the inheritance and development of academic achievements, combined with practical problems, creatively transform academic achievements into reference schemes for spiritual civilization construction. Second, adhere to academic values and ideals and make a comprehensive and thorough criticism of reality. Although all this needs to establish some connection with the pros and cons, businessmen and the public, we should also keep a sense of distance so as not to become their helpers. Third, keep independence and freedom as much as possible, speak on the edge of society and think about the central topic.
The fifth part, the self-independence and subjectivity of intellectuals. The understanding of this problem is quite complicated and needs to be analyzed from the following dimensions. The first dimension is the self-slavery and trampling of intellectuals. In fact, intellectuals who grew up in that period must face this problem. On the one hand, it is the infinite worship of that person and the absolute recognition of his language views. In this process, on the one hand, he was forced to give up independent thinking semi-automatically, on the other hand, intellectuals were transformed into workers and peasants. In this process, intellectuals' modern academic and cultural undertakings and knowledge were mercilessly discarded.
The second dimension is that in the face of this situation, the author began to conduct academic research on three typical intellectuals, hoping to obtain the ideological resources to re-establish intellectuals' self-independence. The first is Lu Xun. In the author's view, it is necessary to dig out the universal value behind Lu Xun, a unique individual. The second is Zhou Zuoren. In addition to seeing him betray the Guo family and become a running dog of Japan at that time, we also need to see the era value of his independence and freedom of thought on the basis of natural humanity.
The third is Cao Yu, in which the author mainly discusses how the way of speaking, independent thinking and creative ability of intellectuals are destroyed step by step by stronger external force and will. In fact, the foothold of studying these three characters is based on the independent value and significance of intellectuals as individuals, and this value significance is the thinking concept that personal value was covered under the group value environment at that time.
The third dimension is the problem of intellectuals themselves in the 1990s. At this time, intellectuals are divided into people who serve different groups. Some of them serve Fu Zheng, become national teachers, some serve enterprises, become businessmen, and some become a new generation of public spokespersons. However, there are hidden problems. For example, in the author's view, intellectuals who are national teachers may be full-time, which is related to the three evils of intellectuals defined by the author, namely, Tusi thinking (egoism, excluding dissidents), binary thinking (either one or the other, black or white) and greedy thinking (talented people plus hooligans). All of the above actually boils down to the fact that intellectuals lost their independence in the process of attaching to or helping other groups.
Fourth, in the face of this situation, what should he do as an individual intellectual? This is what the author did. On the basis of maintaining self-independence and freedom of thought, he neither gave up the pursuit and exploration of big problems, nor forgot to do small things at present. The so-called big problems are personally understood as intellectuals' exploration, thinking and criticism of the creation of ultimate values or new cultural concepts beyond the current status quo, and the so-called small things are personally understood as being able to concentrate on their homework and so on.
Section VI, the relationship between intellectuals and the public. To understand the ideological content of this section, we need to analyze it from the following dimensions. The first dimension is the mental confusion of intellectuals in the 1980s. That is, in those ten years, intellectuals themselves felt sorry for the public and were the opposite of the public. When they were drunk, they deserved to be reformed. After ten years, intellectuals are ordinary, but their thoughts need to be reorganized, that is, what is their relationship with the public?
The second dimension discusses the relationship between intellectuals and the people from a historical perspective. During the May 4th Movement, intellectuals represented by Lu Xun paid attention to enlightening and guiding the people. On the other hand, intellectuals, represented by Qu Qiubai, criticized the tendency of intellectuals to be divorced from and despise the masses, but they also showed the tendency to despise intellectuals and exclude the masses.
In the forties of last century, the role of intellectuals in the opposition became weaker and weaker, while the status and role of the people were infinitely magnified because they could grasp the right fist. At the right time, that man proposed to transform intellectuals into workers and peasants, and it was a thorough transformation from the inside out. So at that time, workers, peasants and intellectuals were in the relationship of transformation and transformation, but some people questioned it. That's Hu Feng. He thinks intellectuals are human beings. Intellectuals are closely related to modern thought. To deny intellectuals is to deny modern ideas. On the other hand, we can't beautify the public, idealize the public and treat the public absolutely.
In the 1990s, intellectuals began to break away from the masses, thinking that the masses were blind and irrational, and they themselves fell into the situation of entertaining themselves. Then, from this simple overview, we can find that intellectuals sometimes tend to absolutely sanctify the masses, and sometimes tend to completely deny them. So how should we examine the relationship between the two?
The third dimension is the rational relationship between intellectuals and the public. Intellectuals should be friends of the public, in an equal relationship with the public, and can help the public to speak out, but they are by no means the saviors and spokespersons of the public. Instead, they can help the public to play their main role through their own efforts, so as to achieve the result of mastering their own destiny and solving their own problems. As Mr. Lu Xun said: "It is always the task of enlightened intellectuals to change their brothers under the instruction of history." But these wise men must have research, thinking, determination and perseverance. He also uses power, but he doesn't lie. He guides people, but he doesn't cater to them. He doesn't look down on himself, thinks he is a player of the public, and doesn't regard others as his own losers. He is just one of them, and I think we can do some public welfare undertakings.
The seventh part is the reflection on the enlightenment idea. The first dimension to understand this section is where is the trap of enlightenment? First, intellectuals, as the main body of enlightenment, may realize the ideological specialization of the enlightened object in the process of propagating their passionate ideals. Secondly, the object of enlightenment may push the concept of enlightenment subject to polarization in action, and even fail to contain the enlightenment subject in the end. Therefore, enlightenment may also be alienated into ideological control, which requires vigilance.
The second dimension is the ten tortures of intellectual enlightenment. 1. Can intellectuals maintain their independent thinking on the basis of inheriting the ideological achievements of their predecessors? Second, how do intellectuals make their own voices under the interference and restriction of boxing? Third, how do intellectuals choose between telling the truth and not telling the truth? Fourth, in the face of suffering, should we remember or forget? Fifth, does anyone listen to you to express your thoughts? Sixth, does your own language field allow others to question and challenge? Seventh, will your thoughts and words be expressed in your actions? Eighth, does the power of thought really have power? Ninth, is enlightenment to others really beneficial to others? Tenth, can people's thoughts be fully expressed in language?
The third dimension, through ten questions, chooses not only to question the enlightenment idea, but also to adhere to the enlightenment concern. We should not only see the limitations of enlightenment, but also realize enlightenment on the basis of this limitation. Enlightenment is not one-way indoctrination, but common growth in the process of equal dialogue, and finally publicity of the brilliance and beauty of human nature in the process of mutual assistance.
Section VIII, reflection on ideal idea. For this part of the content, I personally think it is mainly from the following three dimensions to further explore. In the first dimension, the macro did not solve the problems exposed in the process of adhering to their own ideals. Most of them are young, full of blood and engaged in so-called big sports. In the pursuit of a seemingly romantic utopian ideal world, they exposed the destruction of the other side of youth, even drunk and hungry, and finally evolved into a disaster reality.
The second dimension is the author's five reflections. The first major reflection is that an ideal society, or the so-called Great Harmony World, is an unattainable other world, and we can only use this other world to constantly change the real world. If we try to realize it in the real world, it will lead to disaster. The second major reflection is the change of human nature. If human nature is directly transformed into perfect human nature serving the group, then the animality and personality of human beings are ignored.
The third major reflection is to absolutize and sanctify the truth, and the fourth major reflection is the absolute binary opposition between the masses and intellectuals, either to absolutize and sanctify the masses or to devalue the intellectuals completely. The fifth reflection is to sort out the absoluteness of Zheng's philosophy.
The third dimension, what kind of ideal do you adhere to? In the author's view, we should not only see its limitations clearly with sober reason, but also persist with deep courage, and accept other voices with self-doubt and openness.
Section 9, on the relationship between thought and action. For the content of this section, my personal understanding is mainly to classify different types of knowledge in the last century and discuss their limitations. In my opinion, it can be simply summarized as one premise and many types. The first premise is that no matter what kind of intellectuals can't be divorced from social reality, can't give up social care, and must establish some kind of organic connection with the public.
The so-called multiple types refer to the ways in which intellectuals establish contact with social reality. Some may tend to choose a highly abstract theory of practical problems, some may criticize the social status quo from the ultimate value concept, some may choose practical intellectuals who participate in practical affairs such as education and culture, and some may be expert intellectuals who hide in ivory towers to produce and disseminate knowledge. These all have their own limitations. So, there is no competition.
Section 10, natural human nature theory and personal thoughts. First, understand the theory of natural human nature. The author's discussion on this issue is actually discussing the value and problems of the theory of natural human nature represented by Zhou Zuoren during the May 4th Movement. At that time, it was valuable and meaningful to emphasize people's instinctive desire and naturally ban the rain on tradition. That is to say, as long as someone or group declares that it is absolutely forbidden to rain, then we can criticize it from this theory, so as to achieve a certain dynamic balance.
But the problem is that if we just hold high the banner of the theory of natural human nature and advocate the supremacy of desire, there will be some problems, that is, we only recognize human animal instinct, but we do not recognize the spiritual value of people who grow up from animal instinct, which is also undesirable.
Second, understand personal thoughts. This question is actually studying how intellectuals should deal with the relationship between individuals and countries, and between countries and the world since the May 4th Movement. There have been many thoughts on these issues, such as national center thought, feudal full-time thought, world thought and so on.
But these all have their own problems, so how to deal with this problem? Borrowing from Mr. Lu Xun's thoughts, it is advocated to realize the independence and subjectivity of the country itself on the basis of adhering to individual spirit and ideological freedom and independence. The independence, freedom and equality of the country itself are also the principles of the relationship between the country and the world, which is the most basic principle.
It should also be noted that Mr. Lu Xun's view of individual life freedom is by no means an egoistic thought. The idea of egoism is to receive external resources to oneself, that is, to satisfy one's own selfish interests. The concept of individual life freedom is to believe that each individual has his own self-awareness and can exert his independence. Everyone doesn't need to rely on the independence of others. Only on the basis of this independence and freedom can the communication and cooperation between individuals be free and equal, not noble.
Section 11, the last topic: about university education and Peking University tradition. First of all, looking at university education, many people think that the spiritual value of the university has been lost. Why?