Hu Shi's life was famous all over the world, and so did the slander. Among the various "slander" formulas, innuendo is a kind that cannot be ignored. In literature, innuendo is very common. Most of the innuendos, because they contain ridicule, contempt, and even complaints and hatreds for the object of reference, have a strong negative connotation. However, tracing back to the original source and making up for shortcomings and saving shortcomings is also a way to restore characters and clarify history. In modern and contemporary literature, there are many novels that allude to Hu Shi. The image of Hu Shi in this type of work is a window for us to understand Hu Shi and the era in which he lived.
Hu shi
Hu Shi and Di Mo
The first to attack Hu Shi through the novel was probably the ancient Chinese master Lin Shu. In February 1919, Lin Shu published the novel "Jingsheng" in the Shanghai "New Declaration". The novel is not long, only more than 1,200 words, and it is said that Jingsheng, who likes to read and learn martial arts, goes to Beijing to play and lives in the West Wing of Taoran Pavilion. Tian Qimei, Jin Xinyi and Di Mo, who were on a mountain tour, spoke freely and "carried Confucius", angering Jingsheng, who lived next door. Jingsheng broke through the wall, slurred words, punched and kicked. The three fled in a hurry, and Jing Sheng was full of sly smiles.
Lin Shu
The spearhead of the novel is aimed at the new characters of the May Fourth period, such as Chen Duxiu and Qian Xuan. Because we are going to discuss Hu Shi, we focus on Di Mo, one of the three, a person who is "newly returned to the Americas and can be philosophical." In addition to the labels of "America" and "philosophy", there are three other places: "Di Mo laughed and said: 'Only the words are wrong, so this is it.'" "Di Mo said: "I intend to spend the written word first, to practice it in the vernacular, so that the world can understand it, and it can also make everyone peek into the profound scholarship, and not be hindered by the difficult writing." Why Jinsheng silently kept his words is incomprehensible. "Even more with his feet, Di Mo is in pain."
Here, "America" and "philosophy" are the two bases for identifying Hu Shi's identity. We know that in July 1917, Hu Shi returned from the United States. When he returned to China, although Hu Shi did not receive a doctorate from Columbia University, he studied under Dewey and studied philosophy. Previously, Hu Shi was at Cornell University, first studying agriculture, and then entering the College of Letters, which was also a major in philosophy. Of course, the most important basis for identifying Hu Shi is Thatmo's advocacy of "acting in the vernacular." "America", "philosophy" and "acting in the vernacular", the three add up, and there is no doubt that It is Hu Shi who is the shadow of Di Mo.
In that year, "Jingsheng" came out, stirring up a new and old war. Subsequently, the sister article of "Jingsheng", "Demon Dream", emerged, which added fuel to the fire. Although "Demon Dream" is not as "powerful" as "Jingsheng", Cai Yuanpei is also involved, and the social response is equally strong. Hu Shi was again innuendo, and was ugly by Lin Shu as the vice provost Qin II who was "deep-eyed and high-nosed". For a time, the characters of the new faction were filled with righteous indignation and had no remorse, while the old faction's forces were stuck in the past and stubborn. The tit-for-tat confrontation between the two factions is intolerable. In the back, there is reason and unreasonable, and the rational dali is small, and it has become three pounds of flour and six pounds of paste - it is confused.
In the face of Lin Shu's innuendo, Hu Shi did not directly "fight" with Chen Duxiu and Li Dazhao, and the gentle Hu Shi maintained his usual gentlemanly demeanor. It was not until March 1922, when writing "Chinese Literature in the Past Fifty Years" for the 50th anniversary of the founding of the "Declaration", that Hu Shi mentioned "Jingsheng" and "Demon Dream" slightly. Regarding Jingsheng, Hu Shi said: "Tian Qimei (Chen), Jin Xinyi (Qian), and Di Mo (Hu) gathered at Taoranting... This kind of remark can very well bring out the psychology and interrogation of the Weidao gentlemen at that time. Regarding "Demon Dream", Hu Shi said: "Cai Yuanpei, president of Peking University, Chen (Tian) Hengying, Chen Duxiu, Hu Haiying Hu Shi... That novel was so dirty that we didn't want to lead him. ”
Although Lin Shu innuendoed himself, and was fiercely insulted and hostile, Hu Shi did not "treat his human body in the way of others." On the contrary, at that time and in the future, he did not hide Lin Shu's goodness. For example, when talking about his study experience in Shanghai, Hu Shi said that from lin shu and other people's paraphrases, he first met a large number of foreign novelists such as Scott, Dickens, Dumas père and fils, and Hugo. For another example, when talking about the teaching materials and teaching methods of ancient Chinese, Hu Shi said that Lin Shu's early translations of novels such as "The Relics of the La Traviata", "The Aftermath of The Blood of War", "The Hero Of the Saxon Aftermath", and "The Hero of the Crusaders" can be read.
Of course, "Mr. Good" Hu Shi is not without opinion. In the face of Lin Shu's innuendo and the obstruction of the literary revolution, how did Hu Shi react? We can peruse this passage from him: "It is not that I advocate welcoming opposition, but I do not believe that the literary revolution is 'natural'. If I don't believe it's 'righteous', I won't advocate it either. But there is a difference in human opinion sooner or later. We are convinced that this is 'natural righteousness', and others do not believe that this is 'natural righteousness'. We have our 'righteousness' and they have their 'righteousness'. The means of the public opinionists are all about using clear words, sufficient reasons, and sincere spirits to make those who oppose us unable to believe in our 'righteousness' without abolishing their 'righteousness'. This passage can very well explain Hu Shi's thinking and mind--the proposition can be extreme, and the discussion must be calm and calm. Although Lin Shu's remarks are vulgar and mean, Hu Shi will never "allow people to discuss."
When people in recent times talk about the dispute between the old and the new in the May Fourth period, they often think that "keeping the old" is the resistance to "opening up the new", and thus hold negative opinions on the old school figures represented by Lin Shu. In fact, "it was the respective 'persistence' and 'stubbornness' of the two sides of the controversy that gave May Fourth a greater and deeper significance." The old is not necessarily backward and reactionary, it is bound to be eliminated and withered away; the new is not necessarily progressive and scientific, it is necessarily accepted and victorious. Many times, there is no absolute right and wrong, but the competition and choice of all parties involved in different periods and situations. Therefore, from a long-term historical perspective, looking at this ideological battlefield formed by the old and the new, whether it is the reformers or the conservatives, whether they are innovative or conformist, they all have their own respect and cuteness. A hundred years later, we should have the rationality and calmness of Hu Shi.
Hu Shi and Dr. Xu
On August 16, 1921, Hu Shi wrote in his diary: "Ye Shengtao (Shao Jun) made a novel, using my speech in Suzhou as a shadow, which is quite interesting. The novel that Hu Shi is referring to is Ye Shengtao's "Fragile Heart" published in the "Current Affairs New Newspaper". There are three main characters in the novel: Mr. Mo, Mr. Xu and Dr. Xu. Among them, Dr. Xu is Hu Shi.
Ye Shengtao
Ye Shengtao wrote in the novel: "Dr. Xu is a famous philosopher, and his works on philosophy have been reprinted in dozens of editions. His popular papers are common in famous newspapers and magazines, and when people see his name signed, they involuntarily pay attention to them. In ordinary people's conversations or papers, there are often words such as 'how Dr. Xu said' and 'what Dr. Xu means', which shows that he is a rope to maintain people's hearts. ”
At this time, Hu Shi had returned to China for four years, although he still did not get a doctorate from Columbia University, but in school and society, he was already a recognized doctor. In terms of scholarship, he is much older than the average doctor; in terms of writings, he is much more than the average doctor; in terms of fame, he is much higher than the average doctor. In other words, whether or not that diploma is in hand does not affect the world's affectionately called him "Dr. Hu". In addition, as a cultural standard-bearer and a famous figure in the academic circles, Hu Shi advocated vernacular literature, opposed literary language, advocated new literature and opposed old literature, advocated scientific thinking, and opposed arbitrary superstition, which had a huge impact at that time. In particular, young people and college students have mostly been baptized by the trend. For example, the writer Bing Xin said when recalling the past, "We all look for Mr. Hu Shi's works in the press to study and appreciate, and at the same time, we also began to write in the vernacular. It can be said that Hu Shi was a "super idol" in the society at that time. Obviously, Dr. Xu and Hu Shi in Ye Shengtao's pen are highly consistent.
In Fragile Hearts, the highlight is Dr. Xu's lecture entitled "The Fun of Primary School Teachers". Dr. Xu said that primary school teachers are the most interesting, but this kind of fun is not in following the script step by step, but in using a scientific attitude to discover the personality and talent of students, and using experimental methods to guide them. If this guidance is effective, the teacher's work will be endlessly interesting. In addition, Dr. Xu further pointed out that "the education sector should appoint itself as the supervisor, guide and reformer of society. We must know that if we do not transform society, society will transform us. If we are transformed, what education is there to speak of? So we don't have to be afraid of everything, we have to do it, so that we become the force that moves, and the operation of society puts him on the path of improvement. ”
Did Dr. Xu's speech refer to Hu Shi's speech? Checking Hu Shi's diary, it can be seen that on July 26, 1921, Hu Shi went to the Jiangsu Provincial Second Normal School to give a lecture on "The Cultivation of Primary School Teachers". On the same day, the First Division of Suzhou wrote to invite Hu Shi to give a speech. The next day, Wang Qinhe, principal of the First Division of Suzhou, and others visited and invited Hu Shi to give a lecture in Suzhou. Hu Shi, because Dewey had said that the First Normal School was one of the best schools in China, was interested in going, and he wanted to meet Gu Jiegang and others, so he agreed to the invitation. On July 30, 1921, Hu Shi gave two lectures in Suzhou, one was "The Cultivation of Primary School Teachers" and the other was "Experimentalism".
Ye Shengtao is a novel based on which Hu Shi gave a lecture, we do not know. However, Hu Shi's speech at the Jiangsu Provincial Second Normal School was published in the Times (July 27, 1921). The main content of this lecture is to exhort primary school teachers to do things that make themselves grow, and to avoid perfunctory life and mechanical life. Hu Shi believes, "Everything that can make us grow is cultivation." This kind of cultivation can be divided into two levels, one is "using research for cultivation" and the other is "using social service for cultivation." Among them, "using research as cultivation" includes the study of children (children's temperament, physique, genius, interests; children's family, genetics, environment) and the study of the environment (natural environment, such as geography, geology, plants, products, etc.; personnel environment, such as history, craftsmanship, occupation, living conditions, etc.). Hu Shi proposed, "The cultivation of research increases our intellect, enables us to understand the environment in which we live, and enables us to add countless useful teaching materials and tools." This is important, but most importantly, such research has led to countless new interests and hobbies of ourselves. And "using social service as a cultivation" is to make primary school teachers work hard to transform their own environment, rather than letting that bad environment trap themselves and their students. Hu Shi hoped that primary school teachers would take the school as the center, improve children, and improve society, "this kind of cultivation will make us useful citizens and truly useful members of society", not "gentlemen who stand outside society and eat idle food and do nothing". At the end of the speech, Hu Shi appealed, "If you want to become a good teacher, you must first cultivate yourself into a useful social element. ”
Comparing Dr. Xu's lecture with Hu Shi's speech is obviously very fit, indicating that Ye Shengtao's novels are basically "faithful" to the facts. Hu Shi said in his diary that it was "quite interesting", indicating that he was generally receptive to Ye Shengtao's novel. Although, at the end of the novel, Dr. Xu's influence is dissolved, the novel ultimately conveys Hu Shi's educational ideas. As for the paradox of intellectual enlightenment and actual behavior, that is another topic.
Ye Shengtao's dissolution of the role of Hu Shi's speech in the novel does not mean that Hu Shi's speech has no effect. On the contrary, the impact of Hu Shi's speech is objectively existent. For example, the famous physicist Wu Jianxiong once said that Hu Shi's lecture was "the most moving and powerful, because listening to one of his lectures also affected his later further studies and going abroad; for example, Chen Xueping believed that Hu Shi's lectures were very popular because they were rich in content and sharp in insight, and they "were able to express profound theories in clear sentences."For example, Gu Xuejie listened to Hu Shi's lectures, and Hu Shi's lectures on "flowing water is not corrupt, and households are not worms" and "five stops of mind to cure greed" are still fresh in the past half a century.
Hu Shi himself knew that when others listened to his speech, they might be excited for a while and then they didn't care, but he wasn't pessimistic, because he believed that "if you don't have the heart to plant willows, you can still be shaded; if you want to plant flowers, of course, you have to send them." Hu Shi was confident in his speech, as he wrote to Wu Jianxiong: "I have sprinkled flower seeds everywhere in my life, even if most of them are sprinkled on stones, and one of them is sprinkled in the anointed land and grows a Wu Jianxiong, I can also be 100% happy." ”
If Ye Shengtao knew that there was still such a beautiful conversation between Hu Shi and Wu Jianxiong, when he portrayed Dr. Xu, the "attractiveness" of Dr. Xu's speech should still be retained?
Hu Shi and Dai Dongyuan
Hu Shi is once again innuendo in Yu Dafu's novel. In February 1923, Uddhav published the novel Quarry Rock in the quarterly magazine Creation. Dai Dongyuan in the novel is the "nemesis" of the protagonist Huang Zhongze. This Dai Dongyuan is also often thought to have been modeled after Hu Shi. In the novel, Dai Dongyuan is a well-known examiner, but in Huang Zhongze's eyes, this examiner is not rare - "Zhou Qin did not have a study of evidence, but the academics were Changming, and there are many well-known examiners recently, but pseudo-books are becoming more and more popular, and I see that those examiners are all stolen and deceived." They are talking about poetry today, they are going to be disciplined tomorrow, and in a few days, they are going to talk about governing the country and the world, and they are going to return to the original place, and their purpose is always nothing more than the title of a Hanlin scholar, and I advise them to go to the good of the Cool Officials, and in the future, when they are tied up in the dynasty, they will be led by the Ministry of Ceremonies and officials, or when they are in charge of the court, or when they visit the Cabinet University Scholars, it is better to do the same. ”
Uddhav
The novel is full of disdain for Kao Zhi Xue and Dai Dongyuan, but Hu Shi is full of admiration for Kao Shu Xue and Dai Dong Yuan. Regarding the study of examination evidence, especially the study of examination evidence in the Qing Dynasty, Hu Shi has a very high evaluation: "Searching for facts is not too knowledgeable, comparing reference is not too much, examining evidence is not too strict, and summarizing and extending is not too bold." Using this method to cure ancient books is really like a new steamboat airship, going deep into the wonderland that has not been opened up, and achieving success with each passing day; only the big can have creative discoveries, and the small can also do a little 'performance to make up for the work'. Similarly, Hu Shi was very excited about dai Zhen (zi dongyuan), a famous scholar and great thinker of the encyclopedic style during the Qianlong period of the Qing Dynasty. After formally contacting Dai Zhen's philosophy, Hu Shi was deeply shaken in his heart and spent a lot of time and energy into research. Regarding Dai Zhen, Hu Shi later made a concise summary in "Several Anti-Rational Thinkers": "This era is an era of examination and study, an era of science. Dai Shi is a scientist, he is good at arithmetic, good at evidence, his method of governance is the most sophisticated, so he can use the scientific spirit of this era to philosophy, teach people to analyze things everywhere with the knowledge of the heart, and seek the rules of things. His philosophy is the philosophy of the scientific spirit. In the novel, Huang Zhong and Dai Dongyuan sing "opposite stage plays", which is tantamount to Yu Dafu's "challenge book" to Hu Shixia, and the intention is self-evident.
In "Quarry Rock", Yu Dafu used Huang Zhongze's mouth to scold Dai Dongyuan and his ilk, as well as vent all kinds of dissatisfaction, scolding them for "deceiving the world with big words, rejecting dissidents", "hanging sheep's heads and selling dog meat", scolding "there are many blind people in this world, there are few people with clear eyes, they only have ears, they have no eyes, they can't see who is clear and turbid, and they only believe in famous people"; and Dai Dongyuan criticized himself as "flashy and unrealistic", "less loyal and thick", "using wrong allusions", and so on, which was even more denounced as "nonsense and nonsense".
According to scholars, the reason why Yu Dafu insinuates Hu Shi in the novel stems from a public case between Hu Shi and Yu Dafu at that time, "which sprouted from Yu Dafu's jealousy of Hu Shi's fame." The causes and consequences in it will not be repeated, mainly Yu Dafu published the "Sunset Building Diary", which mocked hu shi and other figures, saying that they were "like maggots in the clear water pit". Hu Shi defended himself and made a rebuttal article entitled "Editor Yu Tan Scolding People", and the controversy escalated continuously. It can be said that it is precisely because of this pen and ink lawsuit between Yu Dafu and Hu Shi that Yu Dafu stimulated Yu Dafu to create "Quarry Rock". In The social status of Hu Shi at that time, he was a "famous" figure, while Yu Dafu was a person who was soft-spoken and weak in voice, and the disparity between the two was too great to be at the same level at all. Yu Dafu regards Hu Shi's criticism of himself as a strong suppression of weakness and stubborn confrontation, so the "master's self-way" in the novel can also be understood as a kind of informative "self-exposure" of Yu Dafu's mentality at that time.
In order not to let the contradictions intensify, Hu Shi took the initiative to write a letter to apologize to Yu Dafu, hoping to turn Gan Ge into a jade warrior. In the letter, in addition to talking about the "Sunset Tower" controversy, it also talked about the "Quarry Rock": "If you are not strange, I sincerely hope that you will not be dissatisfied with me personally, and do not be angry with the 'examination of evidence'." When you do literary work, you may sometimes need the help of evidence. For example, translating the poems of Omar [Omar Khayyam, persian poet], using several books as references, may help to understand this article. Evidence is an open science, and we may as well point out the errors of a certain person's evidence, rather than hanging up and denouncing the study itself. At the end of the letter, Hu Shi "hoped that the little pen and ink lawsuit would not completely damage our old or new friendship."
After receiving Hu Shi's "letter of request for peace", Yu Dafu, feeling Hu Shi's grace, also chose to apologize and show goodwill - "My scolding as a 'dung maggot' is also my momentary intention, and I speak too much." If you are willing to admonish me with sincerity, I can thank the world for my sins. In the letter, Yudaf also wrote: "When it comes to attacking the study of the evidence, we have no ill feelings for you, so why should we attack the school of evidence because of you?" ...... We have no ill feelings for you, and if you can sincerely advise us, we will only have respect for you, and there is no reason for evil feelings to happen. ”
At this point, the controversy between Hu Shi and Yu Dafu came to an end. In the future, the two maintained a certain contact, although they could not talk about friendship, but also had some friendship.
Hu Shi and Wade
Wave after wave, wave after wave. In October 1924, Chen Hengzhe published the novel "The Problem of Lo Qisi" in the "Novel Monthly". In the novel, the male protagonist Wade and the heroine Lochth are engaged after three years of interaction, but Lochth is worried that having children after marriage will hinder the academic career, so he proposes to dissolve the marriage contract. Wade respected Lochth's decision and terminated the contract with him. Lochth embraced "celibacy" and became a "good partner" with her studies. "The Problem of Lochith" mainly explores women's issues, exploring the contradiction between marriage and family and career interests. Obviously, Lochth's problem is not one of the individual, but one that is common to all women in civilized society.
Chen Hengzhe
Literary critic Xia Zhiqing, in his preface to Tang Degang's Miscellaneous Memories of Hu Shi, specifically mentioned Hu Shi's interaction with Chen Hengzhe. Speaking about "The Problem of Luo Qisi", Xia Zhiqing said: "I think this novel alludes to the unusual relationship between Chen and Hu, or at least reveals Chen's own admiration for Hu. At the same time, Xia Zhiqing pointed out, "Hu Shi is very satisfied with Sha Fei's (Chen Hengzhe)'s other novels, but this one he insisted on deleting and revising, and also had a 'long discussion' with ren and his wife. Xia Zhiqing even deduced, "Hu and Chen may not have passed the love letter, but "The Problem of Luo Qisi" itself is a love letter from Sha Fei to show her heart." ”
Regarding the relationship between Hu and Chen, not to mention that Many years later, Xia Zhiqing had such assumptions and inferences, and at that time, the world was already talking about it. If there is an innuendo in "The Problem of Lochith", then the innuendo of Hu Shi is naturally the male protagonist Wade. Wade is a professor of philosophy, and Hu Shi is also a professor of philosophy. Wade's marriage to a middle school physical education teacher is quite surprising, and Hu Shi's holding hands with a country girl with feet seems to be a very bad match. Wade was married, but he never closed his heart because of it, "especially for Lochth, whose heart is always open." Hu Shi became a family, but between him and his comrades, "her sympathy for my ideas gave me a lot of comfort and encouragement." ”...... In this way, Wade's innuendo of Hu Shi is not far-fetched.
Unlike previous allusions to Hu Shi, because Chen Hengzhe and Hu Shi had an "unusual relationship" - Chen Hengzhe was Hu Shi's "earliest comrade", Chen Hengzhe consulted Hu Shi's opinion before the official publication of "The Problem of Luo Qisi". The two also discussed the storyline, characterization, and psychological description of the novel. Chen Hengzhe listened to Hu Shi's suggestion and added or deleted the first draft. Hu Shi wrote in the preface to "Little Raindrops": "In the first draft of "Luo Qisi", Shu Yong and I (Chen Hengzhe's husband) first read it, Shu Yong expressed his satisfaction, I said that he was not very satisfied, we had a long discussion, and then Sha Fei added a chapter and deleted several parts. ”
We have not seen Hu Shi's specific evaluation of "The Problem of Luo Qisi", but from the relevant letters he exchanged with Chen Hengzhe, it can be seen that Hu Shi did have a "weak heart" when reading the original manuscript of the novel - comparing the novel with reality, there are indeed many similarities, and it is indeed easy to arouse the suspicion of readers, and it is likely to attract gossip. Chen Hengzhe once confessed: "I am neither a writer nor a novelist, my novel is just a product of inner impulses." They have neither a teacher nor a sect, and they do not Chinese the rules of the scholars. The only reason they exist is sincerity, the commonality and sincerity of human feelings. "Anyone who has read "The Problem of Lo Qisi" also knows that Chen Hengzhe's writing is sincere and sincere. Therefore, it is believed that "there is no other relationship that can happen" between her and Hu Shi "except for exchanging knowledge and encouraging personality"; and believe that they are "red gold that has been refined by fire" and that there is "no suspicion to avoid". Chen Hengzhe once used "Jin Jian Yu Jie" to describe friendship, and the friendship between her and Hu Shi was really stronger than Jin and cleaner than Jade.
To be the non-person is to be the non-human. In fact, one person's respect, worship, admiration, and love for another person are many times intertwined, you have me, I have you, where can you be clearly divided? Although Chen Hengzhe and Hu Shi both defended their relationship, they still could not avoid the misunderstanding, misinterpretation, and even slander and blasphemy of the world. We can only say that in this interaction with one-minded friends, we are mere spectators, with no right to interfere or to judge. Or did they have been good and in love with each other for a while, why not, and who did they provoke? "It's about affection, it's about etiquette." Gentlemen, such as Hu Shi, can stand the test of morality, personality, and history.
Hu Shi and He Zhishi
"JingSheng", "Demon Dream", etc., the innuendo to Hu Shi is often only a point, a face, or a literary proposition, or a method of governance, even if "ulterior motives" and "killing" are not big after all. To Lu Qian's novel "Burning Rhinoceros", that is, an all-out attack and forcing people too much.
In April 1928, Lu Qian's (signed "Gardener") "Burning Rhinoceros" began to be serialized in the "Drinking Rainbow Weekly". The novel is based on the theme of He Zhishi, and a brief history of the new cultural movement ends in 1920. Judging from the content of the novel, the author Lu Qian is very familiar with Hu Shi's experience, personality, words and deeds, involving Hu Shi's life, work, family and other aspects. The characters, events, details, etc. in the novel, true and false, right and wrong, mixed together, confusing.
Lu Qian
For example, the novel dismisses Hu Shi's "Eight No's Doctrine": "You can go back, so what do you want to sell for money?" Therefore, after calculating for a long time, a kind of doctrine was invented, called the nine-existence doctrine. Why is it called the Nine-Have Doctrine? What is orderly, what is a thing, what is sick and groaning, what is new, what is a vulgar sentence, what is a loose sentence without a pimple, what has a white sentence without a classic... The old sayings of The East pulled together at nine o'clock, re-decorated them, and sure enough, they became clusters of new moving new doctrines. He also borrowed the doctrine of a blue-eyed and yellow-bearded teacher, the "practical theory", as the basis of his own literary theory... "It is true that Hu Shi was not the first person to advocate the vernacular, and his "Eight Noes Doctrine" was not a shocking theory at that time, but his call for a "literary revolution" was a real and shocking move. What is particularly valuable is that Hu Shi advocated vernacular literature and advocated new literature, exerted efforts and efforts from both theoretical and practical aspects, and made significant contributions to the promotion and popularity of vernacular literature and the breeding and cultivation of new literature. This contribution is unquestionable and will not be erased. It is ironic that this Lu Qian, on the one hand, vigorously scandalized Hu Shi's "ism", but on the other hand, he followed Hu Shi's "isms" throughout the vernacular.
For another example, the novel uses Hu Shi's newlywed miscellaneous poems to ridicule Hu Shi and Jiang Dongxiu's happy day: "Stop, stop, this wife who has not been married for ten years, or hurry up to get back, calculate the fate, choose a date, and quickly prepare." Time flies very quickly, but in the blink of an eye, it is the auspicious period of December 30. What a joy! Another small but interesting thing is that the firecrackers he put on the day he married his relatives were still made by his mother ten years ago when she wanted to marry him. After he himself escaped from marriage, he had already been gilded and returned from drinking foreign water, and his mother was dead, and the firecrackers were inevitably old again! Listening to the sound of old firecrackers, (He Zhishi) could not help but be moved by the excitement of new poetry. So the cave house spent the night of candlelight, lifted his pen, and composed several newlywed poems, although he was full of pride, but there were many complaints in it... "It is true that Hu Shi has been dissatisfied with his marriage." He once said: "The lifelong life of Chinese men and women, one mistake in the original intention of their parents, two mistakes in the matchmaker, three mistakes in fortune tellers, four mistakes in earth puppets and wood, casually, they have synthesized 40,000,000 people in China into many grievances, resulting in countless discordant families." Hu Shi even blamed the unreasonable marriage system for thousands of years of human race in China, the degradation of morality day by day, and the weakness of physique for every day. But in reality, Hu Shi was "traditional" and "conservative", and for his old marriage, "he never had the idea of breaking the covenant", in order to "not bear to hurt the hearts of several people" - "If I had endured to break the covenant at that time and made these people miserable for life, the reproach in my conscience would have been worse than any pain." Therefore, Hu Shi did not refuse his mother's arranged marriage, not because he could not, but because he could not bear it. Because of this intolerance, his marriage to Jiang Dongxiu is certainly not happy, but it cannot be said to be unfortunate. The novel's sneering sarcasm about Hu Shi's new marriage is really against the way.
If Hu Shi's literary propositions, newlywed scenes and "thin evidence" are still "thin evidence", then about the "Outline of the History of Chinese Philosophy", Lu Qian has created a new anecdotal discussion in "Burning Rhinoceros". The novel reads: "(He Zhishi) Yibi listened to the words of the principal and thought in his heart. Hearing him speak of the history of philosophy at this time could not help but be a little frightened and ashamed. Why? Because the basic book is based on Japanese writings, it cannot be said to be a work; moreover, only half of it is only perfunctory, and after the Han Dynasty, even I don't know much about myself..." The meaning of this is almost equivalent to Hu Shi's "Outline of the History of Chinese Philosophy" is plagiarizing Japanese works! As we all know, the "Outline of the History of Chinese Philosophy" is a philosophical masterpiece of Hu Shi's "pioneering style", and in Lu Qian's pen, Hu Shi, a pioneer who used a new and systematic research method to sort out various Chinese studies, was actually a swagger! According to this, weren't the scholars and experts who identified with and pursued Hu Shi at that time and in later generations all "blind" and "fools" and were all fooled by Hu Shi? It is undeniable that Hu Shi also had his limitations, there were places that he could not reach or could not, and at that time and in later generations, some people also criticized his "Outline of the History of Chinese Philosophy", and some of them were not lacking in vitriol and harshness. But because of this, it is more necessary to seek truth from facts, fairness and justice, rather than opening up the river and manipulating right and wrong, even if it is only a novel, just an innuendo. Undoubtedly, Lu Qian's writing, "the attitude is really not good, the style is really not high." If Lu Xun suffered such an injustice, he would have to eat his flesh and sleep on his skin.
After Hu Shi read Burning Rhinoceros (one of the issues), he negotiated with the Beijing Daily, where drinking rainbow weekly magazine was located. Hu Shi said that there are many things that are completely wrong. For example, when Hu Shi got married, his mother had not yet died; the newlywed miscellaneous poems quoted were mostly divided and false. Probably because of repeated innuendos, Hu Shi put forward his own views on the phenomenon of innuendo in the novel - "Originally, this kind of novel using living people as materials is very difficult to do, and if it is done well, it is nothing more than a kind of gossip, and if it is not done well, it becomes a rumor-making nonsense." Hu Shi also advised the "gardener" that if he had the ambition to write literature, it seemed appropriate to work toward the real material, "it is not appropriate to use such unreliable legendary material." ”
Soon, Lu Qian learned what Hu Shi meant through the Beijing News. In his reply, Lu Qian explained: "Literati can be said to be strange people, and the candle of "Burning Rhinoceros" is such a strange person in the literary world, not a monster monster. The whole article is centered on humor, and there is no sense of attack! Admittedly, He Zhishi may be sir, and what he writes is contrary to the facts, of course, there are some, because I originally had some imagination in it. It can be seen that the purpose of Lu Qian's writing is to "candle" literati, and "candle" Hu Shi, including the title of the novel "Burning Rhinoceros", is also confusing, in fact, the meaning of "insight into adultery and evil". Lu Qian's novels, on the surface, stir up confusion and promote purity, evil and praise good, but in fact they take the meaning out of context and catch the wind and catch the shadows, and the result is to confuse the public with falsehood and confusion.
Fiction is fiction, reality is reality, and reality and fiction are not completely equal. Moreover, reality has space for reality, and fiction has the freedom of fiction. Literary creation, especially fiction creation, can be associative, can be grafted, can be exaggerated, and can be fictional. After all, novels rely on real people and things, and without them as materials, there is no so-called literary work. Therefore, as a novelist, you have the right to "write what" and "how to write". But this right is limited and limited, and there is no bottom line, no red line, no warning line, no high voltage line. Lu Xun, who is bold and artistic, still "mixes all kinds of things and synthesizes one" when shaping characters, that is, the characters are often "mouth in Zhejiang, face in Beijing, clothes in Shanxi", which is "a patchwork character". Ordinary writers should be more cautious. If you use specific people and real things as the object of description, and contain insulting and malicious content, and blatantly disclose it, is it not a fire? In any case, it is not advisable to treat the novel as a "vessel for splashing water". It seems to be opening up others, but in fact it is insulting to yourself. If the creator is not afraid of others to refute, not afraid of others to fight back, not afraid of others to the court, then it is possible to write what they want to write, how to write and how to write.
Hu Shi's views on the phenomenon of innuendo can be said to completely negate the value of novels using living people as materials, "affecting the justice of the author' and the justice of the novel." But Hu Shi's words do have his reasoning -- "This attitude is not enough to fight, but only enough to develop a despicable psychological habit; whoever is enough to insult the opposition party does not have to examine the evidence, does not have to speculate on reason, believes it to be true, and enjoys propaganda." The next step is to deliberately fabricate the truth... This kind of lazy and indecent mental habit of not thinking should be considered the greatest enemy. It is better to forgive a few political enemies than to tolerate this ideological enemy. Because on top of this evil root, there will never be good politics, and there will never be a high civilization. "The mouths are shoveled, and the bones are destroyed." Throughout the ages, are the creators and disseminators of gossip and rumors hateful?
"Insinuations, though the sick do not know; clever words constitute a crime, until the dead are not in doubt." There are many other novels that allude to Hu Shi, including the famous British writer and activist Dorothea Soothill Hosie, in her novel "Chinese Lady", and also uses Hu Shi as a material to form a unique chapter "The Door of Philosophy". In novels using living people as materials, Hu Shi's basic attitude is negative, which is naturally debatable. But in any case, gossip or rumors are still not spread as good, not to be created. Hu Shi has always advocated that "there is some evidence to say a few points, and there is seven points of evidence not to say eight points", which is also a warning to us today - creation is not indiscriminate work, and speech is not wanton comments.
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