1
Intellectuals should be the conscience of the times. Confucius Zeng Yun: "Learning and excellence." In fact, as a conscience and conscience, "learning and excellence" can be shi, or not shi, shi or not shi, do not affect the conscience and conscience. The point is, I have the truth in my heart and be the star of that era.
Snow Village for many "Mr. Big" portraits, like the next text, this series, in fact, is the heart, the so-called heart to heart.
Fan Zhongyan famously said: "Before the world is worried and worried, after the world is happy and happy." "It's his ambition and it's his feelings. In fact, he is still too idealistic and optimistic. "Worry first" can be subjectively done, while "after pleasure" may not be able to achieve it. Therefore, if you follow Fan Gong's model, sometimes it is inevitable to encounter loss and bitterness, and even pain and disappointment. What to do? In fact, it is also very simple, this is to jump out of the Confucian fence, either to take the Taoist "success and fame and retire", or to take the "put down" of the Buddhist family. The magic of use is the same as the one mind. Dongpo Jushiyun "peace of mind is my hometown". As long as the heart is at ease, whether it is shi, hidden, worried, happy, what is the same with me?
2
It would be inappropriate to compare Qian Liqun to Don Quixote. He is the most persistent, enduring, and essential scholar of Lu Xun. Regardless of the times
How to change, how the trend of thought changes, how the direction of the wind changes, his study of Lu Xun's works, thoughts, and spirit has never wavered or changed. This indomitable spirit is the best example of a scholar with a conscience, ambition, and feelings. Needless to say, Don Quixote is in a sense a chivalrous man with great ideals (fighting injustice and helping the weak) and acting boldly (tenacious and unyielding, unswerving to the death), but his pursuit is based entirely on illusory personal heroism, and all his efforts are to satisfy his vanity (ironically, "Don Quixote" has a sword-like spiritual power). As Qian Liqun, who adheres to the spirit of May Fourth and the spirit of Peking University, he positions his scholarship as "self-redemption and self-help", and this spirit and realm of constantly reading the heart and constantly transcending oneself is comparable to Don Quixote's generation. On the contrary, isn't it absurd that some people compare Qian Liqun to Don Quixote?
3
Lei Pingyang only wrote poems about Yunnan from a half-dreamed and half-awake state. Although his paintings are inlaid with historical borders and carved with folk patterns, the full imagery and flying poetry consciously or unconsciously escape these external limitations.
He strives to explore the special texture of the language as poetry, so that the text breaks through into the ideal classic "within this special system". His screening was brutal, even cruel. He wanted to eliminate all the excess flesh, so that the poem not only presented the historical style of the Chinese language, but also presented the modern temperament of the Chinese language. Naturally, this is only his effort on the "instrument"; the early creation focused on this. For the past two years, he has focused on the "Taoist style" of poetry. This is the easiest way to escape into nothingness, and what it needs is the filling of the poet's "true qi". Lei Pingyang's confusion precisely reflects the contradiction between the inadequacy of "true qi" and the high yang of "heart qi". He appealed to all this in the spiritual struggle and the revolution of thought, hoping for the sublimation and transformation of life. There is nothing wrong with this, but it is too difficult to succeed, the key depends on how big his mental strength is.
4
Remnant's interpretation of Borges's "Tiger of Dreams" is a strong spiritual whisper, although she uses the strong current of her "philosophy" to make us identify with or be impressed by her foresight and profundity, but she ignores the fundamental differences between Chinese and Western cultures. Yes, everyone has a dream, everyone can dream of a tiger, but the novel is not for the sake of weaving dreams, let alone for the dreams of childhood, it is for the presentation of a blind spot behind human nature, it is a short connection with dreams. The tiger is a dream, but it is no longer a dream in a dream. Do you say that the Dream of the Red Chamber is a dream? It is the whole of life—and even more so from a literary and artistic point of view. So, Borges's dream is the tiger itself. The tiger has appeared, do you still have to wait? Isn't this riding a donkey looking for a donkey? It can be seen from this that remnant snow's "tiger comes to break the dream" is a fallacy, a frivolous act of breaking Borges's dream.
In the article "There is No Hope in Contemporary Literature", although what Xue Xue said is extreme, it does tell the crux of the current Chinese literature. But she blames everything on "not learning the West," which is a bit unobjective and self-righteous. I think the main reason is not lying on the traditional dry flesh to pretend to absorb "nutrition", nor is it looking at the sweet and fat nutrition of the West and not moving forward, but the lack of true feelings of compassion. Compassion is the source of the spiritual core's generation. The core is like a wick, without this, even if your lamp oil is full, it will not ignite the fire, and it will not produce light.
5
The tone of the language and the dignity of the writer living in the literary works are very good. But as far as the intellectual taste of literary criticism is concerned, it is still a cliché, that is, it still does not really talk about the important relationship between language and the writer. Zhang Li talked about Lu Xun and Yu Dafu on May Fourth to the current literary rookies Di An and Chen Chuncheng, it seems to have covered the context of modern Chinese literature, in essence, it is a leak, she only briefly talked about the writers' respective language styles, and did not go deep into the core of the language. I think that the really good literature is stationed in the soul of the writer, and this is also the foundation of literary immortality. This is one. Second, truly good literature contains the conscience of the writer. This is the mission of literature since its birth. Literature carries the Tao, which is a concrete expression of Confucianism in literature. Humanitarianism is the outline of literature since the Western Renaissance. Third, literature is ultimately the writer's artistic expression of words. Now there is a misunderstanding, or the inertia of thinking, that literature is a tool of what is, what literature is a means of what, and this is purely a bad practice of literature. All in all, literature is art, not what it is.
Lin Fengmian said that the first weapon of art is beauty, and the second weapon is force. As literature, one of the arts, its sharp weapon is still beauty and power. If the writer can present the beauty of literature and the power of literature, then his soul will always reside in his work, and his conscience and conscience can always function through his soul. This is probably the charm of literature.