First, the image of farmers in Lu Xun's works
Lu Xun is very concerned about the rural life in China society, because the issue of farmers is related to the future of China. To carry out a real revolution, we must awaken them and let them participate in the revolution. He attaches great importance to the creation of rural themes, and his novels describe people from all walks of life in rural areas extensively, revealing their thoughts, lives and thoughts that are numb by ignorance. Among all the images of farmers, Ah Q is the most successful and immortal.
The True Story of Ah Q is Lu Xun's most famous masterpiece. Ah Q, a typical novel, is one of the few great examples in world literature.
The main feature of Ah Q's personality is the method of spiritual victory. He boasted about his false past. Were we before? Much richer than you. What are you? ? The future of infatuation is bleak. My son will be rich? Taboo the scar on the head and think of others? Not worthy? After being beaten up? Was finally beaten by his son? Masturbation, he denied the failure of reality, did not dare to face up to his enslaved status, and used self-deception to get rid of the humiliation imposed on him by harsh reality. He lacks clear self-awareness, is good at forgetting, belittles himself and deludes himself, turning the real failure of reality into the illusory victory of spirit in the illusory world. I felt humiliated when I was beaten by Wang Hu and a fake foreign devil, but after an ideological masturbation, I felt relaxed? And then forget? I am already a little happy when I arrive at the hotel gate? . It can also be seen from Ah Q that farmers were numb and didn't wake up at that time. In the face of oppression, they did not dare to resist, nor did they have the consciousness of resistance, but simply gave in. Ah, the slave personality also has duality. Sheep are also a fierce animal. In front of the strong, he showed sheep-like weakness. In front of the weak, he became a wolf again? . In front of Grandpa Zhao, he is grovelling and obedient, but he is as cruel as a wolf to Wang Hu and Little D, who are of equal status with him, and always wants to ride on their heads. He tried his best to insult the weaker nun.
What was the image of Ah Q and its spiritual victory method at that time? National character? The image of weakness is summarized as the product of the specific material living conditions of the society at that time, and the illusion of liberation caused by natural compulsion and social misfortune in people's minds. What is the main purpose of Lu Xun in shaping the image of Ah Q? Draw the soul of such a silent nation? . Ah Q is the representative of the slave soul accumulated by thousands of years of traditional cultural thoughts. Ah Q's tragedy reveals one aspect of human spiritual phenomenon, that is, people's survival dilemma is difficult to get rid of. Ah Q has become a model of world significance, and the method of spiritual victory has also become a representative of universal human weakness.
The Law of Spiritual Victory, the main character of Ah Q, reveals the social life of modern China with amazing depth, and reflects all the humiliating history of semi-feudal and semi-colonial old China. Therefore, a typical Afghan shows not only a history of China's feudal oppression, but also a world history in which imperialism reduced China to a semi-colony.
The Land of My Hometown is another typical peasant image created by Lu Xun. What is leap soil? Me? Young friend. Through which beautiful picture is the beautiful image of childhood leap soil presented to readers? There is a golden full moon hanging in the dark blue sky, and below is the beach by the sea, where endless green watermelons are planted. Meanwhile, there was an eleven or twelve-year-old boy with a silver ring around his neck and a steel fork in his hand? Naive, simple, alert, full of vitality, different leap soil, let me feel a brand-new life. However, decades later, goodbye to moisten the soil. The purplish red face has turned to gray, yellow, deep wrinkles, swollen eyes, thick, stupid and cracked hands? The hardships of real life have turned Leap Earth into a person who is mentally numb, ignorant and like a puppet? . The reason why the leap soil has become like this is the mountain that the old China pressed on the peasants. Many children, famine, exorbitant taxes, soldiers, bandits, officials and gentry? All these make him struggle but hopeless, and he can only live a numb and painful life in suffering. See? Me? After a sound? Master? It reflects the suffering and the dark society's poison to the mind of Runtu. Under the influence of feudal hierarchy, Runtu's friends facing teenagers no longer feel cordial, but strange and aloof. There is no hope in real life, and it is useless to worship God. He can only live silently like the earth, drinking endless pain.
By shaping the image of Runtu, the author showed us the miserable life of ordinary working people at that time, described the difficult, ignorant and numb living conditions of farmers at the bottom of society, profoundly revealed the spiritual slavery and trauma suffered by farmers in feudal society, and expressed an angry complaint against the dark society.
Lu Xun was full of sympathy for the suffering peasant class in the dark society, but he also expressed anger at their numbness and ignorance. Lu Xun revealed the method of spiritual victory. Isn't it just accusation and sadness? More importantly, help him get rid of this mental shackles? Angry without arguing? . When the class revolution comes, Afghanistan is bound to rebel. As Lu Xun said:? If there was no revolution in China, Ah Q wouldn't have done it. Since there is a revolution, he will do it. What will my fate be like? . He also gave Runtu great hope that the road would come out.
Second, the image of intellectuals in Lu Xun's works
The images of intellectuals in Lu Xun's novels can be roughly divided into three categories. The first category is the victims of the feudal imperial examination system, such as Kong Yiji and Chen Shicheng in White Light. The second category is hypocritical and vulgar false Taoist intellectuals. The third category is awakening new intellectuals or revolutionaries, such as the madman in A Madman's Diary, Wei in Loneliness, Lu in a Restaurant and Juansheng in Mourning for the Past.
In the gallery of intellectuals, the first thing we see is Kong Yiji, who is as poor as a church mouse. Kong Yiji was a martyr of feudal culture and system. In him, there is a sharp contradiction between the deep-rooted ideological habits of aircraft intellectuals and his social and economic status. He is a man who is far from the upper class both physically and mentally. He can't go up and down. You can't climb the ruling class, you will only live a parasitic life; Has fallen into a state of decline and cannot stand on its own feet. This is his destiny:? I am going to beg. ? In order to make a living, he can't help stealing something occasionally. As a result, he was beaten and died of humiliation. Kong Yiji's body was tortured and crippled by the sticks of feudal rulers, and his mind was already strangled by the poison of feudal culture. Kong Yiji just shouted for the humiliation imposed on himself. He could not and dared not show any anger and resistance. Kong Yiji left the cold world with a devastated body and a humiliating heart. Kong Yiji's life is a miserable life, an absurd life of an intellectual caused by the decadent feudal imperial examination system. The author created this image not only to express the tragic fate of the intellectuals at the bottom of society under the feudal imperial examination system, but also to strongly accuse the phenomenon of cannibalism in feudal society.
After the Revolution of 1911, the scholar-bureaucrat class divided into a group of rebels and two ministers, and Lu and Wei were the first awakening and losers. They are all people who have been baptized by bourgeois democratic thoughts and traitors to feudal ethics. However, in the face of powerful feudal forces, under the severe pressure of real life, they could not walk out of their own way, but hesitated, stumbled, was at a loss, and even suffered loneliness and pain, and finally fell down in failure and committed suicide. The difference is that their life experiences are different, which leads to their different personality development. Lu is an enthusiastic young innovator. After several wanderings, he saw no hope in his struggle and finally became depressed. Reality shows that he is not only prosperous, but even unable to extricate himself, like a fly? Fly in a small circle and come back and stop where you are? . For him, the author highlighted his weakness in character. He can't fight strongly with the world, always drifting with the flow, and his heart is empty and boring. Compared with Lu, Wei appears more gloomy and melancholy. This is caused by his life experience. He lost his parents when he was a child and was raised by his stepgrandmother. Oppressed by relatives since childhood, he is withdrawn. I strongly resist the society and have deep hatred and inadaptability to the surrounding environment. However, in the predicament of unemployment, he had to leave? Do everything I used to hate and oppose, and reject everything I used to worship and advocate? Be a consultant to the warlord teacher. The disillusionment of ideals and the suffering of life forced him to change from active resistance to negative revenge. However, doing these things, after all, runs counter to his pursuit, so he is very painful and depressed. In the end, he can only endure the inner pain alone and die silently in the flattery around him. For Wei, the author focuses on the power of external oppression. Although he resisted resolutely, strongly and thoroughly, he still failed under the oppression of powerful reactionary forces.
The fate of Lu and Wei reflects the heavy historical atmosphere after the failure of the Revolution of 1911: the failure of weak innovative forces under the oppression of customary forces. ? Intellectuals are often subjective and individualistic when they are not combined with the revolutionary struggle of the masses, and when they are not determined to serve the interests of the masses and combine with the masses. Their thoughts are often empty and their actions are often vacillating? . Through their failure, Lu Xun revealed the real reason for the failure of the Revolution of 1911: failure to mobilize the broad masses of the people. The result of lonely personal struggle can only be failure. The images of Lu and Wei left us a sad silhouette of the times.
Juan Sheng is the protagonist in Lu Xun's novel Regret for the Past, the theme of which is youth love and marriage. He is an intellectual image who pursues individual liberation under the influence of new ideas. After he and Zijun broke through the shackles of feudal ethics and gained freedom of marriage, they could not transcend reality. Under the impact of unemployment, when life is in trouble, the glory of love disappears, so emptiness and gloom follow, and the future is bleak. Marriage became a burden and had to be disintegrated. People need to live and love to be attached to beauty. Through this character, Lu Xun criticized the intellectuals who blindly pursued individual liberation and their weakness, in order to warn future generations that only by changing the environment can they change themselves.
In Lu Xun's works, there are also a number of figures like Gao He Siming. They are enemies of the new culture. They are insidious, petty, respectable and seemingly knowledgeable. In fact, they don't know anything. Gao was hired as a history teacher, but he knew nothing about history, and he was just a despicable gambler. Siming said he would be filial to his filial daughter, but she didn't give her a penny and used it. Two bars of soap, one tickle and one body wash? But the aftertaste is endless, which shows his meanness. Through these images, Lu Xun made a bitter satire on the ugly faces of those feudal guardians.
Thirdly, the female images in Lu Xun's works.
In the feudal history of China for thousands of years, women have been kept at the bottom. They were the most oppressed and suffering group in China feudal society. Since the May 4th Movement, many progressive writers have paid deep attention to their own fate. Lu Xun is no exception. He created a series of images of rural women in his novels, among which Sister Xianglin is the most typical one.
Sister Xianglin is an ordinary rural working woman. She is simple and kind, but ignorant and numb. She has no luxury for life, regardless of food, strength or heavy work. She is not satisfied? . When she came to Lujia for the first time, although she faced the misfortune of losing her young husband, she still forbeared and worked hard. In the face of people's exploitation of her labor, she was not dissatisfied at all, and her face gradually became white and fat. But the dark feudal forces will not let her go because of her forbearance. She was violently tied by her husband's family with ropes, stuffed into a sedan chair and forced to remarry. Actually, it is a good thing that Xianglinsao remarried, but Xianglinsao was deeply poisoned by feudal ethics, and she fought against it? Hit a head on the incense table, hit a big hole in the head, bloody? . In this way, the crime of violating the ethics of sages and ruining customs fell on her head. When he came to Lu's house for the second time, he dressed the same as when he first came to Lu's house? With a white rope tied to his head, a black skirt, a blue jacket and a moonlight vest, his face is sallow, but his cheeks have lost color, his eyes are still stained with tears, and his eyes are not as energetic as before. At this time, her second husband died in exile, and her son was buried in the wolf's stomach and driven out of the house by his uncle. But her misfortune did not arouse people's sympathy and sorrow for her loss of a child. Everyone chewed and enjoyed it for many days, and it has already become slag, which is only worth annoying and spitting? . However, in the eyes of feudal guardians, she became an unknown thing. Lv Si's wife? Sister Xianglin, forget it! ? Make her feel different. The cold smile of the people in the town is not enough to completely destroy Sister Xianglin. In a snowy year, Liu Ma told her a story? What doesn't she know in the village? Felony. Because she is married to two men and will come to the underworld. King Yamaraja had to cut you open and give you to them? . Death, for Xianglinsao, is not only an unavoidable suffering, but also the beginning of greater terror. This slave who has been trampled all his life must also donate a threshold to the Earth Temple to be his own body body double. Let a thousand people step on it, and ten thousand people cross it? To save this life. When the salary earned by years of hard work and the crying of tears were exchanged for the threshold of donation, she had hope: the air was comfortable and her eyes were particularly charming. ? But the feudal guardian didn't even leave this last comfort to Sister Xianglin. Master Lu's sobriety condemned her? Convicted in heaven, without prayer? The unforgivable death penalty. When all her energy was drained, she was driven out of Lujia and became a beggar. The empty broken bowl in her bamboo basket is full of cruelty of human nature. Endless pain and humiliation swallowed her life, and gloomy terror led her to death. Before humans? Salute and greet the holy God? In the sound of firecrackers, Sister Xianglin died silently under the gallows of clan power, theocracy and husband power. From impermanence to purity? . In the whole process of persecution, Sister Xianglin endured silently without any doubt or resistance. From here, we can see how ignorant Xianglinsao is and how deeply feudal ethical codes have poisoned her. Sister Xianglin's image is an eternal accusation against the feudal ethics in the snowy area!
The love aunt in Divorce is another working woman image written by Lu Xun. Unlike Xianglinsao, she did not succumb to the oppression of feudal clan forces and husband's rights, but dared to resist boldly. Does she dare to scold her father-in-law Old beast? To her husband, she called him that? Little beast? . She doesn't want to endure the insults of her in-laws, but she will argue with her in-laws and get justice, and she will never let them go. But she didn't recognize her environment. She didn't realize that it was not her husband and father-in-law, but the whole feudal system that opposed her. This determines that her personal resistance will inevitably fail. In the living room where seven people intervened, in the face of unfathomable feudal forces, Ai Gu felt lonely and helpless. Although she made a final struggle, she completely gave in under the deterrence of seven people. In "Tomorrow", Sister-in-law Sans endured endless suffering alone in the pain of losing her son. She can't see the hope of tomorrow and can't find the goal of life. She can only wait for tomorrow in loneliness and emptiness, but what will tomorrow be like? It's a blur. Although Sister Xianglin, Sister Ai Gu and Sister Shan have different experiences, fates and personalities, and have different attitudes towards feudal ethics, they are all the oppressed and victims of the dark feudal society for thousands of years. Through them, Lu Xun not only exposed the root of women's miserable life in old China, but also exposed the evils of feudal system. He also deeply analyzed the contradiction between their unbearable living conditions and their ignorance, and expressed deep concern for their future.
Zijun is a new type of woman who pursues personality liberation in Lu Xun's works. She broke through the cage of feudal autocratic family and set up her own free marriage regardless of social indifference. But because she regards the freedom of love and marriage as the ultimate goal, her spirit of struggle will inevitably disappear with the realization of the goal. She put away her wings, fed chickens and puppies, and bound herself in a mediocre comfort zone. Love, due to the sinking of ideals, cannot be renewed, grown and created; Economic pressure finally broke the original solidified love. Zijun rushed out of the feudal family and finally returned to the feudal family, and finished his life in majesty and ruthlessness. Lu Xun tells people through this image that Nora's departure is not the end of women's liberation, but the beginning of the problem. ? When you liberate society, you liberate yourself.
Lu Xun gave deep sympathy to these women who were exploited, enslaved and oppressed in the feudal patriarchal society. He felt their pain and helplessness with a special sensitivity and sincerely sympathized with their poor and inhuman life. But at the same time, they also criticized the profound servility in their own consciousness.