The Metaphysical Modern Reconstruction Of The National Life’s Ontology

The overall modern transformation from the technical system to the value system in the second great change of Chinese social history shows the metaphysical modern reconstruction of the national life’s ontology in the root. The remake of life aims to get rid of the inertia of the national survival that have continued more than two thousand years after the first great change of Chinese social history, to achieve the price of " person " with the new personality among the nations of the world. The mission of the life’s remake had been undertaken largely by the literature and the writers because of the special circumstance of the history, age, and culture. Here Lu Xun and Shen Congwen are unique trademarks. The trademarks concentrate in Ye Cao and Zhu Xu. The macro thinking pattern of the research of the thesis is established on the basis of the special historical situation. Accordingly, if the process from Chinese modern history to the history of Chinese modern cultural ideology to the history of Chinese modern literature to Lu Xun and Shen Congwen was reversed, this thesis would get specific steps of research from small to large that conformed to the special historical situation, namely to seek out the metaphysical ultimate target that the nation survive toward the modern. The concrete research of this thesis is divided into seven parts according to the overall historical situation and the thinking pattern.The first part is the introduction that outlines the macro pattern and specific steps of the research of the thesis around the basis and the keynote about the metaphysical modern reconstruction of the national life’s ontology. It has mainly reviewed the historical theme and the historical main line on the born-again Chinese nation since the late qing dynasty, and the partiality on the reconstruction of the entity of modern society and the ontology of modern people in the historical logical extension, and then reveals the fundamental significance of the reconstruction of a person’s ontology to the reconstruction of the entity of society and the Chinese nation’s prospect. It discusses the unique responsibility of Chinese modern literature to the reconstruction of the national life’s ontology. Here the landmarks of Lu Xun and Shen Congwen are opposite and unified, different and same, and then the core mission of the research of the thesis is established that how to make the metaphysical modern reconstruction of the national life’s ontology come into being and develop under the condition of the history of the past, how to mark the ultimate direction and height of the metaphysical modern reconstruction of the national life’s ontology in the future in the current historical condition. Finally the argument of Mr Ling Yu on Ye Cao and ZhuXu is established for the logical starting point of this study.The second part mainly discusses the trademarks of Ye Cao and Zhu Xu, namely the unique existence that both are to Lu Xun and Shen Congwen, even to the metaphysical modern reconstruction of the national life’s ontology. In this thesis, the author thinks that Ye Cao and Zhu Xu show intensively that the two men saved their own and others in the national historical turning point. The salvation to their own and others shows the most essential identity that " I " am a practitioner of the national modern survival, but " he " is a routineer of the national traditional survival. on the one hand, the situation highlights that my existence is his salvation, on the other," I " and " he " are in the violent conflict, but the conflict shows the beginning that the " being " and " nothing " of the national modern living constitute a unity, and the " being " would be out of the " nothing ". The great utopia that the two men constructed together came into being between the two opposite poles.The third part mainly discusses the " I " in Ye Cao and Zhu Xu namely the pole as the " being " of the national modern living. The living existence of Lu Xun and Shen Congwen as a writer shows the close unity of three levels which are the creation, dissemination and application of the new value system. The " I " in Ye Cao and Zhu Xu shows Lu Xun and Shen Congwen’s own appearances. Their lives confirmed the form of personality that they made. The essence is that they put themselves as benchmarks for all to see to avoid the corruption of the people. The May4th Movement is the key point of history that the two " I " come true Their personal confirmations that both live toward the modern are the proof that " I " am the " being " of the national modern living, and there are the spirit of transcendence and comfort in the process.The fourth part mainly discusses the " he " in Ye Cao and Zhu Xu namely the pole as the " nothing " of the national modern living. From the start of the " real man " that put the " I " as the benchmark, the diagnosis to the national life on the lost of human nature is the reality of the modern reconstruction of the national life’s ontology. The real sense of life in Ye Cao and Zhu Xu shows the internal situation of this society that humanity and non-humanity are in the conflict, namely the survival to break that the " I " as the unique individual is to the mediocre people in the face of Lu Xun, to the most people in the face of Shen Congwen. The slave and the people of impotence, the onlooker and the puzzling people, the clever men and the intellectual class show the root of the national life of impotence and the defect of the national life’s ontology, constitute together a more complete mirror for the self-reflection of the national life, present a clear pertinence to reconstruct the national modern life’s ontology.The fifth part mainly discusses the philosophy of life in Ye Cao and Zhu Xu, namly shows the rules for being human in the survey of the two poles of "I" and "he". On the basis of the unique grasp of society and people as the two sides of the dialectical unity, in harmony with the theme of the second great change of Chinese social history, Lu Xun paid attention to the same cycles of the slave era in Chinese social and historical development and the existence of the people on the main body of the national living history over two thousand years by the longitudinal historical perspective, then focused on the problem about absolutism and the existence of the people. Shen Congwen paid attention to the antinomy between Chinese social and historical development and the existence of the people through the contrast of the living between the dissolution of God and the existence of God just like before by the lateral historical perspective, then focused on the problem about the dissolution of God and the existence of the people. They respectively made a distinct response to be human according to the peculiar historical instructions that they respectively received, namely "I belong to me" and "God is in the ontology of life". The essence of Ye Cao is the philosophy of life that "I belong to me" which Lu Xun practised by himself. The essence of Zhu Xu is the philosophy of life that " God is in the ontology of life " which Shen Congwen practised by himself. The former aims to restore an individual to the price of " person ", confirme the inner self as the essential attribute of being human by the possession of the essence of man at present, emphasize the unification of the inner self and the reality of man, thus reconstruct the national life’s ontology of dignity, independence, individuality and freedom. The latter aims to restore an individual to the nature, confirme the divinity as the essential attribute of being human by the possession of the essence of life at present emphasize the unification of the divinity and the law of nature about human being, thus reconstruct the most sacred and beautiful ontology of national life. From "the unity of human and nature" to " I belong to me " and " God is in the ontology of life ", on the one hand the process shows the structural modern reconstruction of national culture of the two people, on the other hand shows that the reconstruction rests on the ontology of life, namely the real possession of the metaphysical nature of human and the infinite transcendence to it.The sixth part mainly discusses the art-forms of Ye Cao and Zhu Xu, namely the unique artistic ways that both inspired the people. The living concrete form of content is the art of life to publish respectively the unique secret of life. The disappearance of regional features shows the art-forms that both aim to produce the ultimate metaphysical materials, and the experiences of life with identities and extremes are the spiritual phenomenon and the highest state of life that great thinkers, writers and philosophers reached the same goal by different routes in the history of human thought. The symbolism is not only the need of this art form, but also presents the symptom of life. Ye Cao shows the confirmation to be human by this symbolic structure of "grave-despair-resistance-the self". Zhu Xu shows the confirmation to be life by this symbolic structure of "lily-despair-beauty-God". These two kinds of symbolic structures shows finally the different and same answers to this question about who is the creator. Therefore, the art-form of soliloquy embodies the different tastes of life with the modern enlightenment, here Ye Cao shows a most horrible art, Zhu Xu shows a most sacred and beautiful art. The former makes people in the thriller of soul alert the ugliness because of the loss of self in the ontology of life, the latter makes people in the most sacred and beautiful experiences restore the solemnity of the life’s divinity, so the process of soliloquy is in fact the art education on the reconstruction of life that the "I" told the "he".The seventh part is the conclusion that summarizes the magnetism of Lu Xun and Shen Congwen in the metaphysical modern reconstruction of the national life’s ontology. From the absolutism to the democratic republicanism, if the chinese nation want to get rid of completely the same cycles of the slave era, that construct the national life’s ontology with dignity, independence, individuality and freedom on the basis of the resistance to servility toward the metaphysical ultimate of self still has an important contemporary significance because we also have a long way to the collective consciousness that "each man has his own" that Lu Xun said, and the federation that "everyone all has oneself" that Marx and Engels said. From the collapse of God to the scientific development, if man want to get rid of the antinomy in the living that "the income in material is much, in oneself is really little", that construct the most sacred and beautiful ontology of national life on the basis of the restoration to nature toward the metaphysical ultimate of divinity still has an important contemporary significance because we also have a long way to the return to natural human that Shen Congwen hoped, to self in accord with the nature of human beings that Marx and Engels hoped. In this sense, we hold up two great banners of " democracy " and " science " in the construction of social entity at the same time, also must mark clearly the metaphysical ultimate of " self " and " divinity ", make both take root and become the essential root of national life, thus obtain an inexhaustible power in our own that we autonomously trend toward human dignity and boundless creation.