Planning And Melancholy Of Life

The research on Lu Xun has long been a hotspot and difficult point in modern Chinese literature. Based on the existing research on Lu Xun, this paper attempts to fully explore his thought and survival in his late period, and aims to improve the situation that the research on the late period of Lu Xun is relatively weak and superficial.The introduction briefly discusses the development of the research on Lu Xun's thought and survival in his late period by the vertical time dimension, and points out the significance of this topic and the research methods. Since the last century, the researchers have focused on Lu Xun's medium-term thoughts and works. Though they touched Lu Xun's late ideology and survival, most of them were influenced by Qu Qiubai's Lu Xun's Collection, Preamble, and focused on Lu's essay writings and the significance and value of his "soldier" image in the "Leftism" period.They did not delve into these essays by taking into account Lu Xun's entire spiritual world and destiny changes, nor did they discuss them from the view of Lu Xun's inner spirit and specific survival. The thesis, guided by the philosophy of life, attempts to grasp Lu Xun's late ideas and survival from his specific situation and experience, needs and aspiration, and intention and practice in this period. Furthermore, this paper is an illustration of the development trend of his whole spiritual world and survival process. Chapter one mainly analyzes Lu Xun's spiritual changes after he left Beijing and then moved between Xiamen and Guangzhou. In the middle of the 20th century, Lu Xun created the life philosophy of "desperate resistance" in the context of invalid enlightenment and extreme tension of individual survival. It was with this philosophy that Lu Xun denied and rejected the current survival. This was not only a need for social survival, but also a choice of individual survival. For Lu Xun, Xu Guangping's love is "a light" guiding him to flee from Beijing. In Xiamen, the first stop after he left Beijing, he was stricken by hardship of living, and he expelled the tension by narration and memories In Guangzhou, he encountered the "revolutionary literature" for the first time, but the failure of the Great Revolution brought him into despair again, and in the "blood game" his thought of writing was suspended.Chapter two mainly analyzes Lu Xun's choice of Shanghai as a survival place, his decision in writings and the fact that he encountered "revolutionary literature" again. Lu Xun was very prudent in the issue of "What Is" and chose Shanghai where he replaced the pattern of "academic-research" with "society-composition". However, Lu Xun did not give up his interest in academic research. He integrated the academic research with his composition, which not only expanded the scope of his essays, but also intensified the cultural depth and wisdom of thinking. Later, in the debate with the upholders of "revolutionary literature", Lu Xun realized the bias and limitation of the evolutionary theory, and thus he adjusted his spirit and thought, and began to read, translate and introduce, and accept the "Scientific Art Theory'Chapter three and four focus on Lu Xun's ideology and living condition in the "Leftism" period. Lu Xun became a "Leftist" out of external reasons and self-needs, but he remained depressed until the year 1933, when he turned into a "pitched battle fighter". Since then, Lu Xun created militancy essays, and meanwhile he was actively engaged in the course of cultural enlightenment, longing to get "enlightenment" back in this way. However, the contradictions generated from intergenerational disputes in spiritual resources between Lu Xun and other "Leftism" members began to emerge, and soon worsened. From then on, Lu Xun changed from a "pitched battle fighter" into a "cross-station fighter", from which he suffered a lot. The reason why Lu Xun remained a "Leftist" lies in that he joined "Leftism" out of his own choice and it was a practice for social survival. Lu Xun fell into a spiritual paradox and could not solve it.Chapter five mainly analyzes Lu Xun's "intuition" and "offensive and defensive" in the context of concessions. In the ambiguous thought of concession colonialism and patriotism, Lu Xun insisted on his own rational choice and criticized the western Orientalism and the idea of "saving the country with culture". However, the mutation of the context exerted an unsolvable embarrassment to his enlightenment ration. The new condition of survival made Lu Xun frustrated and anxious.Chapter six mainly discusses Lu Xun's intention of creating new value in his late period. Lu Xun readjusted his horizon, recalled himself, and reconstructed the narrative pattern in writing, and completed the New Stories in the context of concessions and the depression of spirit. The retrospection to tradition and history made Lu Xun have the intention to creatively change the tradition. He was eager to establish a way of restoring value to approach tradition, which, though, could not be fulfilled.The conclusion is a summary of the whole thesis. In the process of moving from Beijing to Xiamen, Guangzhou and then Shanghai, Lu Xun kept making a new planning for self-survival. He was looking for a perspective to construct the subject of lives, but the limitations of history and culture caused the unavailability, which, however, still revealed a possibility. Finally, the end of life suspended every possibility, and the conclusion of time and existence yields the primary existence, yet meanwhile leaves regrets and sorrows.