-

Author: Guo Xijian Source: www.laoshexue.com Release Time: 2007 01065438+6 www.laoshexue.com.

introduce

Personality is a topic that has been discussed endlessly in the long historical process. Cohen said: "Latin persona iitas-the word' personality' originated in the early Middle Ages and is a derivative of the word' personality'. Thomas Aquinas once used this word to indicate the conditions or ways of human existence. " [1] More than 700 years before Thomas, Pusias (about 480-524) had defined that personality is a real and rational individual nature [2]33-34. In modern western academic circles, the study of personality has lasted for a long time, from the personality philosophy of Schopenhauer, Nietzsche, Bergson and Sartre to the personality psychology of Freud, Jung, Maslow and Benny Digert. As far as the study of personality connotation is concerned, some people summarized more than 50 kinds of personality definitions in 1930s, and reached more than 100 in 1980s, so that American scholar Hegenham came to the conclusion that "it would be wrong to think that there is only one correct personality theory." [3] Just like we study culture or modernization today, although we have different views on its connotation, it does not prevent us from exploring it to win. From the complex personality research, we can get a glimpse of the necessity and achievements of the research.

In China, although the word "personality" appeared late, it can't be said that China didn't have far-reaching personality research. This is because China's word "personality" was introduced from Japanese in modern times, but in ancient China, many words were similar or related to "personality" in meaning, such as "personal character", "moral integrity" and "personal character". There is a saying in Jong Li's poem "Pavilion Princess" in Tang Dynasty that "the characters in bamboo are clear, and the poet's scenery is the most secluded". In the Song Dynasty, Huang Tingjian praised "Zhou Maoshu's character is very high, and his chest is like a romantic moon." This shows that there was no lack of personality consciousness in ancient China. Since the May 4th New Culture Movement, personality calling has become the common aspiration of many intellectuals. 1965438+In September 2006, Chen Duxiu wrote in the publication Dear Youth of Youth magazine (later renamed as New Youth): "Those who emancipate the clouds, get rid of the bondage of husbands and slaves, and complete their independent and free personality." Li Dazhao warmly praised Nietzsche's "singing the authority of personality" in the article Introduction to Philosopher Nietzsche. Hu Shi said in the article Ibsen Doctrine: "An autonomous society and a republican country require individuals to have the right to choose, and individuals should be responsible for their actions. If not, we can never create an independent personality. " Lao She, a master of modern literature who is used to penetrating people's souls, also pays special attention to the shaping of personality. He himself left a deep impression with his unique personality strength; And his works often pay attention to the multi-dimensional display of personality. It can be said that the first step towards Lao She is his personality world. To accept Lao She, the first thing to accept is the personality ideal he left us.

Paying attention to the shaping of self-personality is the goal of Lao She's lifelong efforts. 1937, he wrote in the article "Great Times and Writers": "Great literature and art must have a great heart and a great personality", "Only with personality as the root can our pen blossom." This is Lao She's yearning for great literature and art, and also his real call for the writer's great personality. It is based on the consciousness of self-personality, Lao She's personality is particularly full and touching: easy-going and kind, honest and frank; It is meticulous and open-minded, rigorous and steady, and humorous; There is both the soft rhyme of "being gentle, respectful and frugal" and the grandeur of "a strong man is gone forever"

In Lao She's works, Lao She's exploration and pursuit of personality also has a profound embodiment. When we open his works, it is often the scenes of personality tragedy that shock our hearts, such as Xiangzi's honest, strong and simple personality distortion in Camel Xiangzi and Zhang Dage's mediocre, gloomy and tragic personality hiding in Divorce. In "A Tale of Cat City", Lao She sometimes points to the anatomy of the personality of "Cat Country": when exposing the failure of "Cat Country" education, the author said through the mouth of Xiao Scorpion, "What is the reason for the collapse of this new education? ..... I just think it's because I have no personality. " (18) While excavating the root of the political and economic collapse of "Cat Country", the author also said through the eagle's mouth: "Personality should be the main factor to restore the honor of Cat Country; However, once the personality is lost, it is as slim as the hope of coming back to life. " (23) According to the author's statistics, "I" (Mr. Earth) and "Catman" have more than 20 direct references to personality in "A Tale of Cat City". Under the entry of "personality", the Chinese Dictionary edited by Luo quoted a passage from Lao She's Four Generations under One Family as an example. This passage is: "He thinks that education is not only to teach students a little knowledge in textbooks, but also to require emotional contact between teachers and students." (25) It can also be seen that Lao She's pursuit of personality is really impressive.

It is worth mentioning that personality research can be carried out in many disciplines, and we can appreciate the unique landscape of personality world from the perspectives of philosophy and psychology, as well as politics and ethics. Schopenhauer said, "What is man and what are his own characteristics?"? In a word, it is character. " [4] Here, Schopenhauer links the essential meaning of life with personality, which is to explore personality from the perspective of humanistic philosophy. Maslow, on the other hand, thinks: "A complete personality includes not only the positive expression of a person's intellectual ability, but also his emotional and instinctive ability." [5] Here, Maslow regards people's emotions and quasi-instinct as an important aspect of examining personality. Obviously, this will closely link personality and psychology. If we examine the personal significance of the concepts of "character", "character" and "moral integrity" in China's history, we will find that they have always been integrated with moral beliefs. The Book of Song Dynasty: The Discipline of Filial Piety and Emperor Wudi said: "Simple style is full of character." Zeng Guofan's "The Book of the Former Scholars" has a saying: "Mr. Gai is particularly important in governing people." The "character" and "character festival" here obviously value moral values. Others examine personality from a political perspective. For example, Chen Duxiu called for "independent and free personality" and said: "We believe that respecting women's personality and rights is already the actual need of social life progress." [6]245 "Personality is the master of rights. Without personality, rights have nothing to send." [6]34 Obviously, the personality mentioned by Chen Duxiu here is no longer a question of self-cultivation, but emphasizes that people are liberated from unreasonable social and political systems in order to obtain dignity and equal rights. However, with the collision and evolution of various theories in the East and the West, with the integration and convergence of ancient and modern cultural achievements, and with the rise of many interdisciplinary and marginal disciplines, personality research has a comprehensive development trend, and its outstanding performance is that personality research in the cultural sense (that is, cultural personality research) occupies great advantages. Marcuse said that "personality is the undertaker of cultural ideal" [7], which shows that a certain personality is always a reflection of a certain culture, and personality construction is actually the structure of cultural ideal. In 1930s, the "School of Culture and Personality" was born in America. With the theme of personality and cultural change, R Benedict and M Meade discussed the "cultural model" formed by the interaction and influence of individual personality and social culture. Although the theory of this school has many defects, the direction of studying personality in the cultural background is worthy of recognition. In China, the tradition of measuring personality by morality naturally branded personality evaluation with culture. In modern times, they attacked slave personality, called for human dignity, sought humanistic spirit and looked forward to human modernization. This series of projects of casting "human soul" has pushed the perfect personality to the forefront of cultural reflection. Lao She grew up in an era of intense collision between eastern and western cultures and the intersection of ancient and modern cultures. On the one hand, he grew up in Beiping's strong ancient cultural tradition, on the other hand, he directly felt the taste of foreign culture in Britain and other countries. This prompted him to examine and analyze culture with a more open and fair eye; When he pursues a certain personality ideal, he can consciously choose the personality paradigm and grasp the true meaning of personality in the cultural sense. Because of this, it is very necessary to study Lao She's cultural personality.

So, what is the essence of cultural personality? The author thinks that cultural personality is the comprehensive quality of people in the process of social communication, and it is the dominant tendency revealed in the process of inner experience, which mainly includes the belief of individuals in building life, the standard of value judgment, the attitude of dealing with people, and the habit of cultivating emotions. It is the result of individual's cultural influence and reaction in a certain cultural environment, and it is also the organic unity of human character, temperament, intelligence and ability. Some scholars say: "Cultural problems are actually human problems, and the cultural construction of modern cultural people in China is, in the final analysis, the construction of modern personality." [8] It can be seen that personality building is not looking for spiritual sustenance in a general sense. It is a lofty spiritual activity for people to know and improve themselves, and it is also an arduous and brilliant project that China will inevitably face in the process of modernization. Lao She gathered his personality with all his enthusiasm for society, all his true feelings for life and his life as his true colors, which will show unique charm for shaping the personality of China intellectuals and even carrying forward the whole national spirit.

Second, the formation of Lao She's cultural personality

Marx said: "The essence of personality is not the essence of human beard, blood and abstract body, but the social characteristics of human beings." [9] Therefore, the formation of individual personality is not innate, but the result of acquired "socialization". Lao She's personality directly originated from the specific environment in which he lived, including his family, mainly his mother, which gave him a "life education". Manchu culture closely related to him, under the impact of the trend of the times, brought him deep thinking. The inherent cultural atmosphere of Beiping, the ancient capital, especially the traditional virtues of ordinary working people, gave him a spiritual baptism, thus laying the foundation for his healthy personality and making him continue to serve himself on the complicated road of life in the future.

(A) Self-reliance on "the education of feeling life"

Family is the cell of society. People accept the influence of a certain culture, often starting from the family; Some habits, interests, attitudes, emotions, etc. What develops first in the family often affects a person's life. Many fascinating aspects of Lao She's personality, such as his gentle and upright attitude towards life, optimistic and depressed spiritual structure, rigorous and open-minded expression, humorous and solemn expression, can be found in his family influence during his adolescence.

First of all, mother, a unique and excellent character of working women in China, has greatly influenced Lao She's character. Lao She was born in a poor family, and his father was killed in the war against Eight-Nation Alliance in the second year after his birth. From then on, the whole family lived on her mother as a seamstress and helper. Lao She was nourished by her mother not only by material bread and water, but also by valuable spiritual food. According to Lao She's "My mother, Master Zong Yue, looked up to see happiness" and other articles, my mother is so hardworking that her hands are red and slightly swollen all year round. During the day, she will wash one or two big green earthenware clothes, and at night, she will hold an oil lamp to mend the clothes. Mother is so sincere and never perfunctory, and the black cloth socks sent by the butcher are washed in vain; Mom is so warm to others. No matter how embarrassed she is when the guests come, she will try to get something to entertain her relatives and friends and help her neighbors. She always runs ahead. Mom is so generous, she will suffer the most, and quarrels and fights will never happen to her; Mother is so strong, Eight-Nation Alliance went to town, the emperor ran away, her husband died, the city was full of blood and flames, but the mother was not afraid, protecting her children under bayonets and famine; Mom also has a good habit of loving flowers and cleaning. Her hands will make the broken desktop dust-free, the broken copper pieces will shine, and the pomegranate and oleander in the yard will be properly watered and cared for ... These excellent qualities of my mother are the silent teachings that moisten Lao She's heart bit by bit, as Lao She himself said: "I have experienced at least 20 teachers from private schools to primary schools and middle schools, and some of them have had a great influence on me." My mother can't read She gave me an education in life. ""My mother gave me life. I can grow up because of my mother's blood and sweat. I am not a very bad person because of my mother's influence. My personality and habits are inherited from my mother. "[10] Throughout Lao She's life, his mother's personality is hidden in his personality, such as hiding a needle in the middle, being kind to relatives and friends, being enthusiastic about public welfare and being upright.

Secondly, the death of his father planted the seeds of love and hate in Lao She's immature heart, which also had a profound impact on his personality formation. Laoshe's father Shu Yongshou was a military guard who defended the imperial city in Qing Dynasty. 1900, Eight-Nation Alliance went to Beijing, Empress Dowager Cixi and Emperor Guangxu fled to xi 'an in panic, but many soldiers fought bloody battles with the invaders. Lao She's father died of severe burns caused by gunpowder fire in a fierce battle against the invaders. Lao She knew the family disaster and its causes from an early age. He said, "From the time I began to remember, until my mother died of illness, how many times I heard her tearfully recall Eight-Nation Alliance's crimes. ..... but she hated it, so she firmly remembered the crime of foreign soldiers-they came to you to kill and rob. My mother's story is deeply imprinted in my heart and indelible. In my childhood, I hardly needed to hear stories about the devil devouring children. The foreign soldiers in my mother's mouth are more violent than those monsters with big mouths and fangs in fairy tales. " [1 1] Family feud is connected with national hatred. From the death of his father, Lao She gradually realized that only the country can have a home. Since then, he has buried a fire of hatred against the invaders in his heart, and at the same time aroused ardent patriotic feelings. The interweaving of love and hate has cultivated his indomitable personality factor, which has become more and more obvious on the long road of life: when he first set foot on the land of life, he vowed to undertake "two crosses" for "democratic politics" and "the common welfare of the people"; He is in England, but he keeps a close eye on the pace of the Northern Expedition. In the face of national disaster, he resolutely bid farewell to his wife and children and went to the Anti-Japanese Center. Until the cloudy day, he showed the character of "a scholar can kill but not humiliate", and ended his life with Qu Yuan's calm and tragic sinking into the river. All these show the beauty of his personality, such as facing life directly, not avoiding evil, being upright and advocating integrity.

Thirdly, the sufferings of childhood sharpened Lao She's will and cultivated his simple and diligent personality orientation. Lao She recalled his childhood sufferings more than once. In the article "Breathe a Breath", he said: After the death of his father, the mother "worked day and night and got some meager rewards to save the child from death. Mentally, I am a depressed child, because as long as I know one thing, I know how to worry about eating and drinking. " According to Master Zong Yue, Lao She was born in a poor family and was weak from childhood, so she couldn't afford the tuition. She didn't go to school until she was nine years old. It was only with the help of Master Zong Yue that she got the chance to go to school by chance. According to the article My Mother, Lao She entered the normal school after graduating from primary school. "School uniforms, meals, books and accommodation are all provided by the school." Only in this way can Lao She "dare to sell his studies to his mother". However, the admission fee is 10 yuan. Lao She said that it was "a huge sum" for the whole family, and it took her half a month to "raise this huge sum". "Adversity and hardship are the highest institutions of learning to temper personality" (Liang Qichao's words). Poverty has brought a lot of pain to Lao She, but it has also sharpened Lao She's indomitable spirit of daring to fight against fate and being willing to bear hardships and stand hard work, and cultivated his compassionate and diligent attitude towards life. During the Anti-Japanese War, he presided over the work of "All-China Anti-Enemy Association of Literary and Art Circles" under extremely difficult conditions, which highlighted his indomitable spirit and positive attitude towards life: without funds, he raised money everywhere; There is no office, he only rents it because he is poor; Without a car, he dragged his sick body on foot; There is no quiet creative environment, he just works hard. It was with tenacity and enthusiasm that he made the "Federation of Literary and Art Circles" have a far-reaching influence in the Anti-Japanese War. At the same time, he also created a large number of works-seven plays, two novels, a long poem, and a large number of essays, essays, drums, allegro and so on. As for his own creation, he once said: "Our life and pens are our capital, and the benefits of this capital are only poverty, suffering and disease;" But this is an investment in righteousness, and those unfavorable interests have completed our integrity. " [12] He once compared a "writer" to a carpenter and himself to a "literary cow", thinking that "being a writer is not nobler than being a carpenter, but it is more difficult than being a carpenter." "A writer becomes a writer, so he will continue to work hard no matter how hard he works, in order to become a good writer, a better writer and the best writer." He warned his young friend: "If you are not sure to be a cow, please don't do my job" [14]. Here, we can also see the persistence in Lao She's spiritual world, the tenacity of "lamenting how hard life is" and "dying without regret".

(B) introspection to understand Manchu culture

Manchu culture is a part of China culture. With the evolution of history, Manchu culture and Han culture are increasingly integrated. But in any case, Manchu culture has its own history and tradition, and its own unique style and content. Lao She was born in Manchu, and had been in contact with many banners. He wrote many banners in his works. In this way, Manchu culture can not but have an impact on Lao She's personality development.

Manchu was once a vibrant nation, and its distant ancestor Su Shenshang lived in "the north of Wuyan Mountain (Changbai Mountain)" and "the east of the sea". In the future, Lou, Buji and Nuzhen, which are related to it, have experienced vicissitudes and continued to multiply, showing tenacious vitality. By 1635, Huang taiji changed Nuzhen to Manchu, and the prosperity of Manchu was unstoppable; During the Kangxi period, "the confluence of Manchu and Han" created brilliant achievements. However, with the Qing government moving towards corruption and the invasion of foreign powers, the Chinese nation fell into a backward and beaten situation, and the majority of flag-bearers shared the joys and sorrows with the whole nation and were thrown into the abyss of pain. This historical gap will inevitably leave a mark on the spirit of the standard-bearer, and the memory of yesterday's glory and inability to return to heaven will inevitably bring an unusual cultural atmosphere. The self-mockery and cynicism used to describe the standard-bearer in Lao She's novels is the annotation and catharsis of this atmosphere. For example, there is a sentence in "Under the Red Flag" written in the first person: "The historical dirt accumulated for more than 200 years has made the average flag bearer forget to blame himself and to encourage himself. We have created a unique way of life: rich people are really particular about it, and those who have no money are also particular about it. This is how life rises and falls in the well-paid backcountry. " For my sister's father-in-law and husband, "they have improved their culture in cricket, pigeon whistle and dry fried meatballs, but they know nothing about world events." Their life seems to be a delicate, clear and somewhat confused dream. [15] This is a portrayal of Lao She's morbid society under the rule of the last dynasty, and it also shows Lao She's profound insight into the culture of Banners.

Lao She's insight into the standard-bearer culture stems from his personal feelings about the standard-bearer culture. His flag-bearer family at the bottom of society: his father is a red flag, a poor vest that receives three or two silver a month; My mother is also a standard-bearer, a true yellow flag, a hardworking woman, who supports the burden of family life by sewing. The Xiaoyangquan Hutong where Lao She lived as a child is located in the northwest corner of Beijing. And "In the Qing Dynasty, the northernmost corner of Beijing belonged to the red flag." [16] Banneker people have the habit of frolicking, playing, singing and entertaining themselves. Lao She likes oratorios and crosstalk, and has created many works of Quyi, which can be said to be the inheritance of this habit. Mrs. Lao She said: "Perhaps it is because Lao She was born in a Manchu family and was very interested in Quyi from an early age. When Lao She was young, many Manchu people could play and sing, and many families had simple musical instruments such as sanxian and octagonal drum. Friends get together and play the piano and sing when they are happy. Young people are often proud that they can sing a few drums or strings. At that time, there were indispensable folk art programs in the teahouse, and artists were invited to perform folk art programs all the year round. " Lao She is familiar with teahouses. There was a teahouse in the alley where he lived as a teenager. Listening to books in the teahouse after school is one of his great hobbies. He later wrote Teahouse, which was related to his personal experience of Teahouse life. In this way, Lao She's childhood can be said to be spent in a unique cultural area of Banners. Although at that time, "Banners were Chinese" and "Manchu and Chinese lived together", it was difficult to see a pure Banners cultural area in Beijing.

The deep affection for the standard-bearer culture often reflects the sadness and regret in Lao She's personality. This kind of lamentation and regret is by no means a manifestation of the chagrin and sadness of a dynasty losing its former prosperity-everything in the Forbidden City is too far away from Lao She after all-but a manifestation of sympathy and anger for the majority of small and medium-sized flag-bearers, just like Lu Xun's "Mourning its misfortune and angering it". There are two flag-bearers in the teahouse-Master Chang and Master Song. They used to have fun by virtue of their special status as standard-bearers. But they have no labor skills. After the collapse of the Qing Dynasty, they could hardly find the ability to make a living. Man can work at first to show that he is a man. Once he loses the essential characteristics of labor, he will return to animal nature. This is the decline of people, but also the decline of a certain culture. Lao She wrote many decadent banners in his works. For example, in Red Flag, the elder sister's father-in-law is a lieutenant (an officer who commanded some troops under one banner in the Qing Dynasty), but he did not lead the troops to fight. "No matter in winter or summer, he always carries four birdcages." "It seems that he has forgotten that he is a military attache, and he has been studying how to make small pots and shovels all his life. Coughing and laughing are very artistic, and he can indulge in small ones at any time. Dajiefu is a "Xiao Qi school who can't ride a horse" and "plays kites and hubola heroically and catches some sparrows majestically". Lao She's creation is famous for his keen cultural penetration. He mercilessly exposed the stupid and insensitive "national character" and thought that "the demise of the country is the result of national stupidity." [18] This kind of understanding, it should be said, first comes from Lao She's "seeing through" the world of Banners; It can also be said that Lao She realized the evil consequences of a "toxic" culture from a part of the standard-bearer to a walking corpse. Of course, Lao She also wrote some capable and ambitious standard-bearers, such as Fu Hai's second brother. "He is a proficient standard-bearer. He has never forgotten the exercise of riding and shooting for more than 200 years and absorbed the culture of Han, Mongolian and Hui. In terms of learning, he is both literate and learned, and he is a man-han banquet. " [19] Here, Lao She takes the pursuit of cultural interaction as the ideal, shows a broad mind and makes a value judgment that conforms to the law of cultural development.

In short, Lao She and Manchu culture maintained an uninterrupted relationship of blood, geography and love, which attracted him to think about the ups and downs of Manchu culture, and at the same time played a subtle influence on the shaping of his own personality. His humble self-motivation spirit, his cold and humorous tearful smile and his gentle and affectionate attitude towards independent life are all sober choices he made in specific situations. This situation is related to the ups and downs of the flag bearer's life, and this choice is integrated with his personality.

(C) sublate the self-improvement in China culture.

Beijing, the ancient capital, plays an important role in carrying China culture. It is ancient, which can be said to be connected with the source of Chinese civilization-when Zhoukoudian's "Beijingers" knocked out rough stone tools hundreds of thousands of years ago, it showed a cultural miracle; To say it is magnificent, it can be said that it breathes the smoke inside and outside the Great Wall and the wind and rain up and down the Yellow River-whether it is the traditional battle of the Yellow Emperor Zhuolu, the capital of the Spring and Autumn Period and the Warring States Period, whether it is the capital of Liao, whether it is Kublai Khan who swept the world to the south, or whether it was the center of attention of all people in the Ming and Qing Dynasties, Beijing is famous for its rich culture. During the years when Lao She was growing up, although the Qing Dynasty had reached the temple of the last lantern, the culture that had been deposited for a long time in Hong Men's mansion or humble abode would not retreat. Lao She was born and raised in Beijing, and his spiritual world was inevitably influenced by the culture of the ancient capital. This is not surprising. People who live in the middle of culture will inevitably be baptized by culture. It is worth noting that compared with other contemporary writers, Lao She's cultural influence seems to be more complicated. Citizen culture, folk culture, book culture, unofficial history culture, Beiping culture, flag culture, etc. Various, criss-crossing, inclusive, all edifying Lao She.

The traditional culture of the Chinese nation has both positive and negative aspects in its long historical process. Lao She used a sharp pen to expose the negative effects in his works. His profound thinking and thorough analysis can be said to be interlinked with Lu Xun. But despite this, it does not prevent Lao She from recognizing and praising the excellent factors in traditional culture. Compared with the general intellectuals of his time, Lao She's understanding of traditional culture is not so extreme. He took pains to expose the carbuncle in the "old" culture, but he also sincerely affirmed: "We can't deny that we had a high culture in the past ... In the history of the world, we never dared to despise China culture." [20] In War of Resistance against Japanese Aggression, in the face of the ravages of strong enemies, Lao She saw the self-esteem and calmness of China people from blood and fire, so he wrote a eulogy: "This is discipline, this is unity, this is courage-this is five thousand years of cultural education, which shows its invincible strength and tolerance in fire and blood!" [2 1] He is proud of "5,000 years of cultural education" and regards it as an invincible force for a strong enemy. This is Lao She's praise for the anti-Japanese war strength and admiration for the long history and culture. Because of this, it is very natural for Lao She to draw nutrition from traditional culture and provide spiritual motivation for his personality cultivation.

Lao She absorbed nutrition from traditional culture in many ways. In addition to consciously or unconsciously accepting the traditional virtues of working people, such as love of labor, sincerity, simplicity and kindness, people from families and lower classes, especially from their mothers, it is particularly worth mentioning that Lao She was influenced by folk literature, especially northern citizen literature, since childhood. Because Beijing has been the political and cultural center of China for a long time, the civic literature is particularly developed, and its outstanding performance is that the prosperity of the street brings the prosperity of the street rap literature. Lao She lives among ordinary citizens, which gives him a lot of opportunities to contact citizen literature. Lao She recorded in the article "Mourning Mr. Luo Changpei": "After school in the afternoon, we often go to the small teahouse to listen to" Little Wuyi "or" Stone Case "and make comments. In the article "The Pain of Making Popular Literature and Art", he also wrote, "Twenty years ago, I heard the offerings in the declining palace ("offerings "were originally called servants around the emperor, for example, in the Qing Dynasty, the officials in the southern study were called the offerings of the court-the author's note) to perform art in the streets. "Lao She often talks about folk literary and artistic works in his articles. For example, in 1938, he wrote articles such as Talking about Drum Calligraphy, Talking about Popular Literature, and The Pain of Doing Popular Literature in order to encourage writers to use folk literary styles to inspire people to join the War of Resistance, among which Shan Jian went to the meeting, Changbanpo, Ning Wuguan and Xingyang were mentioned. This shows from one angle that Lao She is quite familiar with folk literature and art, which is inseparable from his frequent contact with folk literature and art since he was a child.

Folk literature and art usually accumulate strong traditional values and often play a strong educational role in the formation of social psychology. Lao She himself talked about using the "old cover" of popular literature and art to lead people's hearts to the war of resistance, saying: "If you use the old cover to pack stories, you should also use old ideas to lead people's hearts to the war of resistance. In fact, it is not just soldiers and people who really dare to work hard. " I'm afraid they wouldn't have sacrificed so much if they hadn't always kept in mind the old moral concept of being brave. [22] From 356 to 357, it can be seen that the "old" folk literature and art has a lasting and profound influence on shaping the "new" mind. Yes, doesn't the inheritance of human culture often reach the realm of waves in the mountains and waves in the water? In Lao She's place, tradition and modernity are perfectly unified. In the "tradition" part, we often see the personality ideal condensed by folk culture. For example, Lao She is used to being eager for public interests and being righteous, which is very chivalrous. This is related to Lao She's extensive contact with the "martial arts" works in folk literature and art since he was a child. Lao She's works cited above can be proved by writing more chivalrous heroes.

Of course, saying that Lao She is influenced by folk culture does not mean that Lao She lacks the influence of "elegant" culture. In fact, Lao She is deeply fascinated by The Book of Songs, Han Fu, Tang Poetry and Song Poetry, and novels of Ming and Qing Dynasties. He himself said, "When I was young, ... I have to say that I memorized more ancient Chinese than ordinary primary school students, because at school-it was really called school at that time-after class, I went to a private school to read" The View of Ancient Chinese Literature ". I have also read the Book of Songs. " My middle school is a normal school ... it pays more or less attention to education and Chinese. ..... When others are doing problems or remembering words, I always read ancient Chinese. I also read poetry, and I learned to write poetry, even poetry. I remember many allusions. "[23] When Lao She was studying in Beijing Normal School, Fang Fang, the principal (the only one), enjoyed a high reputation in academic circles. His profound attainments in ancient prose and poetry had a great influence on Lao She. Fang later left Beijing Normal University and sent a message to Lao She before his death, and spoke highly of Lao She's research. Lao She himself said, "I practiced China's ancient poems at the age of 16 or 17 and benefited the most from his old gentleman." [24] Zong was another teacher when Lao She was studying in Beijing Normal University. He was an authority on Ci, and he also benefited Lao She from classical literature. As soon as he entered the teaching field, Lao She's knowledge of Chinese studies became more profound because of his work needs. When he was a lecturer at Oriental College, University of London, England, he told students about love novels in the Tang Dynasty. Regarding the content of the lecture, he once said in a letter to Miss Clegg, the school secretary: "(1) the development of short stories in the Tang Dynasty-as the preface of my lecture; (2) The classification and ideological trend of love novels in Tang Dynasty (novels with ethical or religious themes); (3) Learning the language and necessary books of romance novels in Tang Dynasty; (4) The influence on the formation of Yuan and Ming operas. " [25]

exist