Tao" And "Way

Mainly premising on the relational structure of "Tao" and " Way", the thesis reflects and studies the problems of modernity that were embodied by the study on Luxun and Luxun himself. There are four chapters in this thesis, disserting as following:Chapter one: the problem of" Deification" and" Way" on the study of Luxun. This chapter mainly theoretically rethinks the problem of "Way" on the study of Luxun. Because of the " noble personality "of Luxun himself, " Deification" becomes some intellectuals' internal request in the inheritance of the spiritual legacy of Luxun in order to express their admiration. However, whatever the content and attribute of the moral example which Luxun will be" Deified", it must be involved the" study" on Luxun and the "way" of" study" for Luxun as being a "great exist" in Chinese modern history. So, in the point of fact, the deification is the deification of Luxun's way, and the essentiality of deification is the question of way.Of all the comments on Luxun's" way", there is a classic significance in Qu Qiubai's summary and generalization. It is because his comment on Luxun's" way" has preliminarily established a systematic and great theoretic system that has become an important influence on the study hishtory of Luxun. However, like that we need affirm Qu's comment on Luxun in" some" way, Qu's comment on way should also be recognized its necessary historic definition in" some" way. I think the true problem lies in the narrative mode of " from......to". The extrinsic theory scheme is only an inductive generalization on some phenomena of Luxun's way, not an revelation of the true existence of Luxun's way. If we want to get into the true existence of Luxun's way, we should first fundamentally change the problem sense and problem frame, and jump out of the thinking norm and moral anxiety of "ought to go". The problem frame we reestablish is to show the problem and significance of Luxun's way itself through the thought speciality and complexity revealing on Luxun's "going".Chapter two: "going back to Luxun" and the problems of Chinese intellectuals' modernity. This chapter will analyze and approach the theory problem of the study onLuxun and intellectuals mainly from the enlightenment meaning and methology of "going back to Luxun", the standpoint and aim of "going back". The deep meaning of "going back to Luxun" lies in that it has fully expressed the return of the intellectual doubtful spirit which intellectuals continually question the premise and the wake of principia impulse which intellectuals continually impend over truth. Meanwhile on criticizing the indigenous "the methodology on study system", "going back to Luxun" tries to look for the more reasonable study system. The dependency and infatuation on system makes it fall into the self-contradictory theoretic dilemma. The key point of the problem lies in whether or not the summarizing form of philosophizing system conforms to Luxun's thinking manner. However an outstanding feature of Luxun's thinking is non-system and anti-system. So the complexity of Luxun's thought which is hard to summarize requires us not to build a more complex and steadier theory system , but to tell us the impropriety and impossibility of the theory system on Luxun himself.In what way to reveal the fact of "who is Luxun" will decide in what way we understand Luxun, and it will directly dominate the standpoint of how to "go back to Luxun". Going back to the fact of Luxun as an intellectual is a basic cognitive premise, but it is a very complex problem to truly go back to the intellectual standpoint. It is totally different at heart between discussing the intellectuals' problems and discussing problems in an intellectual way. So it becomes the key point whether we can or not go back to the intellectual standpoint to discuss the problem of Luxun and intellectuals' modernity. There is internal consistency between "going back to Luxun". and "going back to oneself". "Going back to oneself" composed the premise and meaning of "going back to Lux...