The family changes and life experiences after the changes also made Lu Xun close to the lower class from his childhood. His grandmother lives in the countryside, which gives him the opportunity to get in touch with and understand the life of farmers. Especially before and after his grandfather went to prison, he had to take refuge in relatives in the countryside and live in the countryside for a long time. There, he became friends with children in the country, played with them, rowed boats, watched movies together, and sometimes "stole" beans and cooked them in their fields. There is no mutual discrimination and hatred between them, only mutual care and love. Lu Xun recorded his simple, natural, sincere and simple relationship with rural children as the best interpersonal relationship in his life.
At that time, the average scholar took three roads: one was to study and be an official. Through the imperial examination, you can be promoted, you can make a fortune, your personal worth is a hundred times, and your family background is also envied by the world. This is considered to be the "right path" for scholars. Those who are not officials can also be the "aides" of a bureaucrat, making suggestions for this bureaucrat, running for efficiency and accepting gifts from this bureaucrat. With this bureaucratic power, I also have power. This is the second road that scholars often took at that time. If the first two roads fail, you can still go into business. Although this was despised by bureaucrats at that time, you can make a fortune and not fall to the bottom of the insulted and damaged society. Lu Xun took another road that was most despised at that time: entering the "foreign school". In China at that time, it was generally regarded as a despicable activity of "selling souls to foreign devils". 1898, 18-year-old Lu Xun left his hometown, entered Nanjing Naval Academy, and then transferred to Nanjing Railway and Mining Academy in order to find "others" in a "different place". These two schools were set up by the Westernization School at that time to enrich Qiang Bing. Among them, mathematics, physics, chemistry and other courses are offered to impart natural science knowledge, which is unprecedented in China's traditional education. After class, Lu Xun also read works on foreign literature and social sciences, which greatly broadened his cultural horizons. In particular, Yan Fu's translation of Huxley's Theory of Evolution, an Englishman, had a profound influence on Lu Xun. Evolution is a book introducing Darwin's theory of evolution, which makes Lu Xun realize that the real world is not harmonious and perfect, but full of fierce competition. To survive and develop, a person and a nation must have the spirit of self-reliance, independence and self-improvement. Can't be at the mercy of fate, can't be bullied by the strong.
Lu Xun's life and creation Lu Xun is a man with a strong thirst for knowledge. During his study in Nanjing Road Mining School, his academic performance has been excellent, which gave him the opportunity to study abroad at public expense after graduation. 1902, he went to Japan, began to study Japanese at Hongwen College in Tokyo, and later entered Sendai Medical College. He chose to study medicine in order to treat patients who were victimized by quacks like his father and improve the health of China people who were ridiculed as "the sick man of East Asia". The Japanese realized the value and significance of western science and technology through western medicine, and Lu Xun also wanted to inspire the consciousness of China people through medicine. But his dream didn't last long before it was shattered by the harsh reality. At that time, Japan grew rapidly through the Meiji Restoration, but the forces of Japanese militarism were also developing at the same time. In Japan, as a citizen of a weak country, Lu Xun is often discriminated against by Japanese with militaristic tendencies. In their eyes, all China people are "imbeciles". Lu Xun scored 59 points in the anatomy test, so he suspected that Fujino Genkuro, the anatomy teacher, had leaked the examination questions to him. This made Lu Xun feel deeply sad as a weak country. On one occasion, in a slide show before class, Lu Xun saw a China man being beheaded by the Japanese army, while a group of China people stood by and watched. Lu Xun was greatly stimulated. This made him realize that mental numbness is more terrible than physical weakness. To change the tragic fate of the Chinese nation in the modern world with many powerful countries, the first thing is to change the spirit of China people, and the first thing that is good at changing the spirit of China people is literature and art, so Lu Xun left Sendai Medical College and returned to Tokyo to translate foreign literary works, organize literary magazines, publish articles and engage in literary activities. At that time, what he discussed most with his friends was China's national character: what is the ideal human nature? What is China's national character lacking most? What is the root cause? Through this kind of thinking, Lu Xun linked his personal life experience with the fate of the whole Chinese nation, which laid the basic ideological foundation for him to become a writer and thinker later. At that time, he and his second brother Zhou Zuoren translated two volumes of foreign novels and published a series of important papers, such as Teaching the History of Science, On Cultural Deviation and On Moro Poetry. In these papers, he put forward the important idea that "founding the country" must first "establish people" and enthusiastically called for "soldiers in the spiritual world who aim at resistance and action".
During his study in Japan, Lu Xun had a clearer understanding of the development of contemporary world culture, a more practical thinking about the future and destiny of the Chinese nation, and initially formed his independent world outlook and outlook on life. However, Lu Xun was not a hero who shouted with his arms raised. His thoughts and feelings were not only incomprehensible to most Japanese at that time, but also difficult to be widely echoed by students studying in Japan. The foreign novels he translated can only sell dozens, and the literary magazines he organized can't be published because of lack of funds. The difficulty of family planning forced Lu Xun to return to China to find a job. From 65438 to 0909, he returned from Japan and taught in Hangzhou Zhejiang Normal School (now Hangzhou Senior High School) and Shaoxing High School. This period is a period of extreme depression of Lu Xun's thought. 19 1 1 The Revolution of 1911 also excited him for a while, but then Yuan Shikai proclaimed himself emperor, zhang xun restoration and other historical ugly dramas continued to be staged. The Revolution of 1911 did not change the reality of China's stagnation and backwardness and the historical fate of being bullied by western imperialism. The confusion of society, the disaster of the nation and the misfortune of personal marriage life all made Lu Xun feel depressed and depressed. Life at this time is like a cup of bitter wine, which is drunk in the stomach and bitter in the heart. I want to vomit and I can't bear it. But because of this, after the May 4th New Culture Movement, his repressed thoughts and feelings exploded like lava through literary works. At that time, he was already working in the Ministry of Education and moved to Beijing with the Ministry of Education.
19 18, Lu Xun published his first vernacular novel Diary of a Madman in New Youth magazine, which is also the earliest modern vernacular novel in China, marking the development of China's novels into a brand-new era. This novel embodies all Lu Xun's painful life experiences from childhood and all his painful thoughts on the modern destiny of the Chinese nation. Through the mouth of a madman, it denounced China's feudal autocracy for thousands of years as a history of "cannibalism" and sent out "Never been like this?" Seriously questioned, shouting: "Save the children!" It can be said that Lu Xun's Diary of a Madman is a movement against the traditional feudal autocratic culture and a declaration calling for the reconstruction of China's modern new culture. It used the sharp voice of the insulted and damaged Chinese nation to declare the will and belief of the Chinese nation to rise again in the whole world.