The end of China's long feudal society and the beginning of the new democratic era can be said to be marked by a great man, namely Lu Xun. He was the last intellectual in feudal society-a great rebel and enlightener; At the same time, he is the first intellectual in the new era-the great pioneer of China's proletarian cultural thought. He inherited and developed excellent cultural traditions at home and abroad, and played a connecting role in the early history of China. His thoughts and works are a monument in the history of Chinese culture. There are two main ideological achievements in Lu Xun's novels. First, the enlightenment thought of Lu Xun's novels: Lu Xun's novels first pay attention to the human spirit, which is a "stupid and weak national character" and an unfortunate person in a morbid society. The so-called "misfortune" mainly refers to people who suffer from heavy oppression and don't realize it. They don't want to fight for changing their destiny, but they live and even are willing to be slaves for a while. For example, Kong Yiji was deeply poisoned by the imperial examination, Hua Laoshuan was ignorant and numb, leap soil succumbed to fate, Ah Q's "spiritual victory method", Xianglinsao's adherence to ethical codes and so on. The other is the realistic spirit of Lu Xun's novels: Lu Xun's novels dare to face up to the bleak life, and truly describe some important aspects of China's social reality from the Revolution of 1911 to the May Fourth Movement: the first awakened revolutionary died in loneliness, and his blood was used as a life-saving medicine for the ignorant; Women who stick to feudal ethics wholeheartedly are being swallowed up by ethics ("blessing") and so on. [2] When describing the bloody life truly and calmly, Lu Xun melted into his own feelings and thoughts, and put forward many major social problems, such as ethical code cannibalism, the enlightenment of the masses, the transformation of national character, the tragic character of intellectuals, and the reasons for the failure of the Revolution of 1911. , these are directly related to the key issues of the China revolution. This is the fundamental reason why Lu Xun's novels are highly ideological. I. The Emergence of Enlightenment Thought One year before the May 4th Movement, Lu Xun awakened the sleeping people with his first vernacular novel, Diary of a Madman. A year later, the first great enlightenment thought in China's history began, which opened a new chapter in the history of the new-democratic revolution. Over the years, people's research on Lu Xun has become a discipline, and his early thoughts have once become the center of research. And his enlightenment, once deeply concerned by the people, has now gone through ten years of catastrophe and a new period. In today's society with rapid development of culture and economy, we will feel more profound if we talk about Lu Xun's thoughts and works again. His enlightenment thought has far-reaching significance. 1933, Lu Xun wrote How to Write a Novel, which clearly stated: "When it comes to why I want to write a novel, I still hold the enlightenment thought of more than ten years ago, that is, I must make a living and improve this life." "So my materials are mostly taken from the unfortunate people in the sick society, aiming to expose the pain and attract the attention of treatment." This is the source of his enlightenment thought. The so-called enlightenment, in a broad sense, refers to opposing obscurantism and inspiring people's consciousness; In a narrow sense, it refers to a bourgeois ideological and cultural movement in Europe in the18th century: the Enlightenment. In this movement, Lu Xun accepted the Western Enlightenment earlier, but he did not copy it, but critically absorbed it according to the reality of China society and Lu Xun's own combat practice. Lu Xun lived in semi-colonial and semi-feudal China. He had a personal experience of the ignorance and backwardness brought to the people of China by thousands of years of feudal rule. He stood higher and was more worried than western enlightenment thinkers. In China, the tradition of feudal autocracy is deeply rooted. So that the conscious essence of human freedom has been alienated. Lu Xun thoroughly pointed out in "Essays under the Light": "If there is a kind of violence,' treating people as people' is not only inappropriate, but also worse than cattle and horses, which is nothing; When people envy cows and horses and sigh that they are not as good as Taiping dogs, give them a price slightly equal to that of cows and horses, just like the law of the Yuan Dynasty, which killed other people's slaves and lost a cow, then people will be completely convinced and praise Taiping Shengshi. Why? Because although he is not a person, he is already equal to an ox and a horse. " This is the phenomenon that human nature is alienated under tyranny, and it is also the reason why the ruled is content with the fate of slaves and willing to be a cow and a horse. China's feudal ruling class and its thinkers tried their best to promote obscurantism and implement the policy of ideological imprisonment. The tyranny of more than two thousand years, the slow development of production, the backwardness of production mode, the stagnation of social life and the obscurantism of the ruling class are the historical reasons for the ignorance and backwardness of our people and the deep disaster. Mr. Lu Xun profoundly analyzed the history of China. He believes that only by changing the people's spirit and awakening the people can China have hope. As early as 1907, he called on the poets in China to bravely resist the feudal society like "demons", so that China could break away from the severe winter strangled by Xiao and enter the warm spring. He paid attention to bourgeois poets, such as Byron, Shelley, Pushkin and petofi. They were created under the influence of the Enlightenment, so their enlightenment thought is Lu Xun's creative thought. Lu Xun praised Byron's works "the voice of resisting the challenge of destruction has no letter", Shelley's "anti-counterfeiting and killing is a poem" and "all theories of justice, freedom, truth and fraternity and hope are turned into alcohol." In particular, he worships Byron's rebellious spirit of "putting up all false disguises and cleaning them up" and his strong will of "fighting", and is known as Moro Sejong. He summarized this spirit as "the intention is to resist, and the goal is to act", in an attempt to arouse the enthusiasm of China people to resist and destroy the feudal system and its ideology. Lu Xun believes that only by emancipating people's minds can a social country have a new look. He respected freedom and equality, attached importance to human rights and emancipated his mind. "Freedom of thought, all academic matters, how to rise, apply what you have learned and benefit others, so time, the nineteenth century and the prosperity of material civilization are all proud of these achievements of more than two thousand years." He believes that "respecting individuality and Zhang Lingming" can promote the awakening of national spirit. Lu Xun absorbed the anti-feudal spirit of western enlightenment thinkers, and at the same time his enlightenment thought has deeper and broader social and historical content and stronger militancy. As early as before the Revolution of 1911, Lu Xun actively participated in the old democratic revolution led by the bourgeoisie, and he attached great importance to ideological enlightenment. Lu Xun portrayed a lofty revolutionary image in medicine. In order to realize the ideal of democratic revolution, he righteously persuaded the gaotou to rebel in prison and finally made a heroic sacrifice, but Yu Xia's sacrifice was not understood by the working people including his mother. On the one hand, Lu Xun affirmed his national democratic revolutionary spirit against the imperial court, and at the same time he was saddened by his weakness of being divorced from the masses. With profound realistic brushwork, he described the shocking historical tragedy caused by revolutionaries' neglect of enlightenment work, and inspired people that it is not enough to win the revolution only by relying on the heroic struggle of revolutionaries. What is more important is to mobilize the masses, raise their awareness and organize them to join the revolutionary ranks. [2] Lu Xun's novels have repeatedly exposed the weak foundation of the Revolution of 1911 in the vast rural areas. In The True Story of Ah Q, the people in Wei Zhuang have no idea what the revolution is about, and there has never been a minimum revolutionary propaganda activity before and after the revolution. When the revolution spread to Weizhuang, except for a period of riots by people from all walks of life, everything returned to calm, and the feudal landlord class still firmly ruled Weizhuang. Farmers, the most extensive ally, are not valued by bourgeois revolutionaries. While the revolution was still going on, the bourgeoisie compromised with the feudal forces, which made the rural regime fall into the hands of landlords and gentry, while the basic masses with spontaneous revolutionary passion like Ah Q became the victims of the revolution. Lu Xun summed up the historical lessons of the Revolution of 1911 through the image description in his novels, which made people realize the incomparable importance of ideological enlightenment. Second, the development of enlightenment thought. While emphasizing ideological enlightenment, Lu Xun also put forward the proposition of transforming national character, which runs through his early works. While expressing the unfortunate fate of the working people, his novels focus on exposing their weaknesses and analyzing the social root of these weaknesses-the obscurantism of the feudal ruling class. With deep feelings, based on "the unfortunate in a sick society", Lu Xun sharply criticized the national ills caused by feudal thought. He angrily summarized these numb people as "materials and materials that can only be displayed in public without meaning." A group of people in A Madman's Diary "have fought for the magistrate of a county, fanned the mouth of a gentleman, been occupied by officials, and forced to death by creditors", and all the exploited and oppressed people have joined the ranks of cannibalism; The people in Kong Yiji Xianheng Hotel are indifferent to Kong Yiji's misfortune, but make fun of his shortcomings; Mediocre people who watch decapitation in Medicine "stretch their necks very long, as if many ducks were picked up and lifted by invisible hands"; Diners borrowed from Tomorrow; The blindly conservative public in The Story of Hair; In Blessing, the short-term workers and other neighbors of the Lu family are selfish and indifferent. They passed on Xianglinsao's scar as a joke, "chewed and appreciated" her sorrow, and then spit and mocked. The audience is showing to the public those people who blindly pursue fun, gloat and are insensitive ... all of which aroused Lu Xun's indignation. He said: "Nature is so smart that one can't feel the physical pain of others, but our saints and saints make up for the deficiency of nature and make people feel the mental pain of others when they are away." [3] Lu Xun hated this numb mental state, and he said with great emotion: "The masses, especially those in China, will always be spectators of the drama. Sacrifice to play, if they appear generous, they watch tragic drama; If it looks like a baby, they will watch a farce. " This kind of people can't help it. Letting them have no drama is the fundamental solution. 1924 wrote Revenge, which is a whipping to this numbness. There are two men in the wilderness, armed with sharp knives, who look like they are going to kill someone. Passers-by are coming from all directions to enjoy the killing. However, the two embraced without killing each other, and the spectators got bored and slowly separated. The author thinks that appreciating the dryness of passers-by is revenge. As a sincere revolutionary Democrat and a great enlightener, Lu Xun saw the pain and misfortune of the working people under the heavy pressure of society, the opposition between inferior and superior, and the rebellious spirit among the masses. On the other hand, Lu Xun also attached great importance to the poison of traditional ideas to working people. He not only felt sorry for the people's traditional slave status, but also urgently hoped that the people would wake up and resist the traditional oppressors. He saw a common historical phenomenon, that is, under the long-term feudal rule, farmers and the broad masses of working people were isolated from each other due to natural economic reasons. They are resigned to their fate and indifferent to the suffering of others. When he was young, he was full of patriotic enthusiasm and determined to fight for the liberation of the motherland. He often thinks about how to get people out of the fate of slaves and how to improve their democratic consciousness. Lu Xun emphasized people's awakening in order to make the broad masses of people get rid of the shackles of feudal thought and ignorance, which not only has far-reaching historical significance, but also has great practical significance. Third, the practical significance of enlightenment thought. Feudal obscurantism has harmed China for thousands of years. Over the past century, advanced China people have shed blood and sacrificed their lives to realize the ideal of being completely anti-feudal. During the May 4th Movement, they advocated scientific democracy and carried out ideological enlightenment, which had their indelible historical achievements. During the ten-year Cultural Revolution, it stifled all vitality with its obscurantism and told us the importance of enlightenment with cruel reality. The modern obscurantism of the Gang of Four deserves our lifelong reflection. In this rapidly developing society, Lu Xun's enlightenment thought still has far-reaching significance for us today. Today, we should emancipate our minds and actively absorb all ideas that are beneficial to our development in line with the principle of "taking me as the mainstay and serving us". We know that Lu Xun embarked on the road of literature in order to change the mental outlook of China people. He is a great thinker, who has deeply explored the phenomenon of human spirit and deeply reflected on the spirit of China people. Lu Xun was a great revolutionary who devoted himself to changing the spirit of China people. Lu Xun is a great writer. He devoted himself to outlining and refining the spiritual characteristics of China people and provided a "mirror" for China people to reflect on themselves. Lu Xun's value in China-it is very important to reflect deeply on the spirit of China people and to resist the darkness. In the historical period of China's transformation from feudal autocracy to modern civilization in the 20th century, we thoroughly reflected on the spirit of China people under thousands of years of feudal imprisonment, and urged China people to break through the ideological cage, realize spiritual liberation, achieve spiritual independence and freedom of thought, so as to correctly understand themselves and the world, determine their proper position in the world and the correct strategy of self-reliance in the world, and realize the great rejuvenation of the Chinese nation. Lu Xun's novel Lu Xun (188 1 ~ 1936), formerly known as Zhou Shuren, was a great writer, thinker, revolutionary and founder of new literature in modern China. The style of China's modern novels is formed by absorbing the stylistic art of foreign novels and transforming traditional parody. Mr. Lu Xun is a great standard-bearer of this reform. 19 18 In May, Lu Xun's short story Diary of a Madman published in New Youth was an epoch-making work, which announced the beginning of a brand-new literary century. In terms of artistic methods, it obviously has a "faint symbolism color". Before The Madman's Diary came out, vernacular poems and essays had appeared, but the work that really had profound revolutionary thoughts and literary revolutionary characteristics and combined the thorough anti-feudal spirit with a brand-new and perfect art form was The Madman's Diary. It can also be said that Diary of a Madman is the pioneering work of China's modern novels. Lu Xun's novels include Scream and Hesitation. Shout earned 65,438+0,965,438+08 ~ 65,438+0,922 years, and wrote 65,438+04 works, maintaining the characteristics of the times before and after the May 4th Movement. Wandering earned the blessing of 1924, went to a restaurant, soap and a lonely man of 1925, grieved the past, divorced, etc. *** 1 1. Wandering reflects Lu Xun's depressed thoughts in the mid-1920s, but it also shows his valuable spirit of constantly exploring the truth and finding a way out. The true story of Ah Q in Scream is the representative work of Mr. Lu Xun. This novella is based on the society before and after the Revolution of 1911. By describing the tragedy of farm worker Ah Q who was oppressed, tried to resist and was finally killed by reactionary forces, it profoundly revealed the class contradictions in the countryside at that time and criticized the bourgeois-led Revolution of 1911 for being divorced from the masses and its incompleteness. The author deeply sympathizes with Ah Q's unfortunate experience of being bullied and destroyed, and shows the spirit of "mourning his misfortune and angering him". Zhao Taiye and other reactionary forces were strongly whipped; Through the bitter criticism of Ah Q's spiritual victory law, he expressed his strong desire to awaken farmers' consciousness and urge them to start the revolution. The True Story of Ah Q is one of the most outstanding works in the history of modern literature in China, and it is also a world-recognized masterpiece. The works about rural themes in Wandering all show the fate of rural women. The tragic fate of Sister Xianglin in Blessing is another powerful accusation against feudal ethics for "cannibalism". Divorce is Lu Xun's last novel with real life as its theme. It shows the rural reality after the Revolution of 1911 more profoundly than Storm, indicating that the fate of rural women has not changed. The novel "Kong Yiji" depicts the image of intellectuals under the imperial examination system with concise and simple conception and pure and precise language, and exposes the sin that the imperial examination system tramples on life and destroys human nature. "Medicine" is also a famous article that angrily exposes the feudal system of "cannibalism". However, not only ordinary people but also young revolutionaries were "eaten" by feudal ignorance and superstition. It has long been a sobering literary allusion that Hua Laoshuan used hard-earned money to buy human blood steamed bread to treat Xiao Shuan. Hometown is a well-known masterpiece of China. Through what we saw and heard when we met again after a long separation, especially the story of our childhood partners ploughing the soil, readers can see the disasters suffered by farmers in China in the 1920s, such as "many children, famine, exorbitant taxes, soldiers, bandits, officials and gentry". Lu Xun's novels have the most sober realistic spirit; Mr. Lu Xun absorbed the advantages of economic structure, flexibility and diversity of western novels, broke the single form of China's traditional Zhang Hui novels and created a new form of China's modern novels. It is not an exaggeration to call Lu Xun the father of China's modern novels. Lu Xun is a literary master who created typical characters, and created the first batch of immortal typical images for the art palace of modern literature in China, such as Ah Q, Runtu, Sister Xianglin, Lu, Zijun, Kong Yiji and Siming. Characteristics of Lu Xun's educational thought Lu Xun is a great thinker, writer, revolutionary and educator. Lu Xun used to be a teacher in Zhejiang Normal School, Shaoxing Middle School Affiliated to Shaoxing, a teacher in the Ministry of Education, and a lecturer or professor in Peking University, Beijing Normal University, Beijing Women's Normal University, Xiamen University and Sun Yat-sen University. Education is the only social occupation he has engaged in all his life. 1927 after settling in Shanghai, although he stopped working in education and devoted himself to literary creation, his enthusiasm and concern for education remained undiminished. He has given many lectures in schools and published many papers on education. Although he doesn't have a masterpiece about education, many of his literary works, including novels, essays, essays, poems, literary criticism and letters, contain rich educational philosophy. Lu Xun's educational thought is not only reflected in his educational practice in the past twenty years, but also in his literary works. To study Lu Xun's educational thought, we must use the viewpoint of dialectical materialism and combine the mission entrusted to him by Lu Xun's time and history. In what era did Lu Xun live? Zhou Enlai once said: "Lu Xun's era was half Manchu and half Republic of China. He was born in a bankrupt scholar-bureaucrat family, was deeply baptized by feudal society, and received westernization education after the coup of 1898. Later, I studied in Toyo, studied under Mr. Zhang Taiyan, and attended the Guangfu Association. After entering the Republic of China, I worked as a junior official in Beijing in the northern bureaucratic society for many years, which can also be said to be a leisure job. It was not until the eve of the May 4th Movement that he took part in the ideological revolutionary movement as the backbone of the New Culture Movement. Since then, he has publicly become a rebel in the patriarchal society, a traitor in the literati class, and gradually developed into a leading position in the New Culture Movement, while he himself is so humble that he is willing to be a' revolutionary pawn'. " Zhou Enlai incisively analyzed the times that Lu Xun experienced and the development process of his thoughts. The study of Lu Xun's educational thought must also be related to his main line of thought. Lu Xun's main purpose is to destroy the semi-feudal and semi-colonial old society and give birth to a new society. In order to achieve this goal, we must train revolutionary fighters and carry out ideological revolution. He went to Japan to study abroad and began to study medicine. He wants to relieve the pain of patients and save the motherland with medicine after returning to China in the future. However, he was discriminated against by Japanese students with narrow nationalist ideas at school. In their eyes, China is a weak country, so China people are of course imbeciles. Lu Xun was insulted and felt the pain of being born in a weak country. Especially in a movie of the Russo-Japanese War, I saw a Japanese saying that he was a detective for China and was beheaded by the Japanese army, but a group of Japanese onlookers turned a blind eye. He was deeply stimulated and thought hard for months, and concluded: "I don't think medicine is an important thing." All stupid and weak citizens, no matter how healthy and strong, can only do meaningless propaganda materials and spectators, and there is no need to think that they have died unfortunately. " Therefore, our first task is to change their spirit. What is good at changing their spirit is that I thought it was natural to promote literature and art at that time, so I wanted to promote the literary movement. "Lu Xun loves the motherland and the people. It is this love that makes him unable to tolerate the morbid existence of the people. He said in the article "How do I start a novel": "So my materials are mostly taken from the unfortunate people in the sick society, aiming to expose the suffering and attract the attention of treatment." Therefore, Lu Xun profoundly analyzed China's national character. As early as in Japan, he often talked with his good friend Xu Shoushang about the shortcomings of the Chinese nation. "We often talk about three related questions: (1) What is the ideal human nature? (2) What is the most lacking among all ethnic groups in China? (3) What is the root cause? As for (1) what philosophers at all times and all over the world have been striving for, we say it is vast and we do what we can, so we won't say much. As for the exploration of (2), at that time, we felt that what our nation lacked most was sincerity and love ... As for the crux of (3), of course, we should explore it in history. Although there are many reasons, being enslaved by a foreign country twice is considered to be the biggest and deepest root. Where else can a slave say honesty and love? ..... The only remedy is revolution. Xu Shoushang: Lu Xun I Know, People's Literature Publishing House, 1952. He insisted that the national character must be transformed and the ideological revolution must be carried out, otherwise, although the signboard was changed, the goods would remain the same; Although the slogan is new, it is still old in the bones, and the revolution cannot succeed. He said: "When it comes to China's reform, the first thing to do is to sweep away the old things, so as to create opportunities for the birth of new life. "