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An Existential View of Lu Xun Through His Life Incidents and Analogies

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An Existential View of Lu Xun Through His Life Incidents and Analogies 5 SpiritualWarriorinSearchofMeaning: AnExistentialViewofLuXun ThroughHisLifeIncidentsandAnalogies XuefuWang WiththeemergenceofModernChineseLiteratureandtheupsurge of the New Cultural Movement in China, Lu Xun emerged as the most brilliantwriterandacuteobserveroftheChinesepsycheduringtheearly 20th century. He directed his critical gaze at what he considered the cultural backwardness and the psychological cowardice of the Chinese people throughout history up to the time when he was writing. His penetratingperceptionandexposureoftheshadowyrealmoftheChinese Psycheisevidentthroughouthisnovelsandessays. Grandfather’sCase Lu Xun was born to a scholar/official family in Shaoxin, in SoutheasternChina.Whenhewas13yearsold,hisgrandfather,aretired governmentofficial(ofQingDynasty),wasconvictedoffraudandspenta numberofyearsinjail.Thisledtothefamily’sdecline.LuXun’s(1981a) earlyyearsweredeeplyaffectedbythissuddenchange,ashecommented, “He who plummets from the heights may gain perspective to discern humansnobbishnesstothecore”(p.415). Father’sIllnessandDeath AnotherincidentthatprofoundlyinfluencedLuXunwashisfather’s chronicdiseaseandeventualdeath.Fromtheageof14to16,LuXunwasa frequentvisitortothepawnshopsanddrugstoresinShaoxin. Heused to pawn his family belongings and “take the money given to me with contempt”(LuXun,1922/2000).Hewenttoallpossibleplacestopurchase unusual drugs and supplements prescribed by quack doctors of Chinese medicine. This included items such as aloe roots dug up in the winter, 150|ExistentialPsychologyEastWest sugarcane exposed to frost for three years, original mating pairs of crickets,andanessentiallynonexistentfecundardisiaplantthatisusually characterized by its barrenness.1However, his father’s illness went from badtoworseuntilhediedatage37.ThisexperienceengravedinLuXun’s (1922/2000) mind with a skeptical view toward Chinese medicine: “I gradually came to the conclusion that those physicians were charlatans, eitherunintendedordeliberate”(p.5).Suchskepticismdeeplyaffectedhis laterexaminationofthelongfeudalhistoryofChina. SeekingaNewPath From his childhood to the age of 18, Lu Xun studied classical Chinese at the Three Flavor Study (йણҖቻ), which led to official examinations. After the death of his father, Lu Xun’s family financial situationworsened.HedecidedtoleavehishometowntostudyWestern knowledgeandtechnology,becauseitwasamoreaffordableprogram.As Lu Xun recalled, “Anyone who studied ‘foreign subjects’ was a social outcastregardedassomeonewhocouldfindnowayoutandwasforcedto sellhissoultoforeigndevils”(LuXun,1922/2000,p.5).Tothecontrary,Lu Xun’sactingoutofhisownconvictions“struckoutonnewspaths,opening himself to novel places, while searching for a new breed of people with differentcharacteristics–anewpersonality”(LuXun,1981a,p.415). Lu Xun went to Nanjing to study physics, arithmetic, geography, history, drawing, and physical training at the Jiangnan Naval Academy (⊏ই≤ᐸᆖา).Healsogainedsomeknowledgeregardingphysiology.It was during this period that Lu Xun opened his mind and began to assimilate the influence of foreign cultures. By thistime, many books on science, philosophy, and literature of the West were translated into Chinese. Lu Xun read Western literature through Lin Shu’s translation of foreign novels (᷇䈁ሿ䈤). He also recalled how he was engrossed in readingtheworksoffamousfiguresinscienceandphilosophyoftheWest, such as Huxley, Socrates, Plato, Tolstoy, and Nietzsche. After years of traditionaleducationofclassicalChinese,LuXun’sworldviewwas,forthe firsttime,broadenedbythenewthoughtsfromtheWest. 1Theessenceofallthesequackremediesisthattheyareraretothepointofabsurdity.The ideawas,themoreabsurd,themorehealingpowerwasascribedtothesecharlatans. 5.Wang|151 SlidesatSendaiMedicalCollege Lu Xun’s thinking on national salvation originated from the most profound recesses of his soul. In 1902, Lu Xun went to Sendai Medical CollegeinJapantostudyWesternmedicine.Hisintentionwastosavehis fellow countrymen who, like his father, suffered from inadequate treatment.Hecontinuedtoreadwidelyinphilosophyandliteraturewhile studying medicine. At the same time, he began to ponder the Chinese character:“Whatistheidealhumancharacter?Whatismostlackinginthe Chinese character? What is the root cause of the problem?” (Shouchang Xu, 1999, pp. 226, 443, 487). An incident occurring during this period of studyatSendaiMedicalCollegepromptedLuXuntogiveupmedicinefor literature.IntheprefacetoCalltoArms,LuXun(1922/2000)recalls,“Ifthe lectureendedearly,theinstructormightshowslidesofnaturalsceneryor news to fill up the time. Since this was during the RussoJapanese War, thereweremanywarslides.”Oneday,duringaclassinterval,LuXunsaw hisfellowChinesecompatriotsontheslides.Oneofthemwasboundinthe middleandtherestwerestandingaroundhim.Theywereallstrongand capablebutappearedcompletelyapathetic.Accordingtothecommentary, LuXun(1922/2000)stated: theonewithhishandsboundwasaspyaccusedofworkingforthe Russians,whowastobebeheadedbytheJapanesemilitaryasa warningtoothers,whiletheChinesepeoplebesidehimhadcome toenjoythespectacle.(p.7) Thedisparitybetweenhispeople’sphysicalsturdinessandspiritualapathy causedLuXunmuchsadness.Hebecameconvincedthatmedicalscience was not as important as he originally assumed. Thus, Lu Xun decided to give up the study of medicine in order to pursue literature because he believed that literature had the ability to transform the mind, spirit, and characteroftheChinesepeople. TheBoundlessDesertandHugePoisonousSnake Lu Xun’s enthusiasm was initially channeled into starting a magazinenamedNewLife(ᯠ⭏).Heputhisallintothisendeavorbut,due tolackofsupport,theenterpriseeventuallyfailed.LuXunthendedicated histimeandenergytothetranslationofforeignliterature.Incollaboration withhisbrotherZhouZhuoren,hepublishedtwovolumes.Hesoldonly21 152|ExistentialPsychologyEastWest copiesofVolume1and20copiesofVolume2.LuXunreturnedtoChinain 1909, but the political situation caused him more disappointment. He becamelonelyandsighed, If a man’s proposals were met with approval, this should encouragehimtoadvance;iftheyweremetwithopposition,they shouldmakehimfightback;buttherealtragedywasforhimtolift uphisvoiceamongthelivingandbemetwithnoresponse,neither approvalnoropposition,justasifhewerestrandedinaboundless desertcompletelyataloss.ThatwaswhenIbecameconsciousof loneliness.(LuXun,1922/2000,p.811) LuXun(1992/2000)continues,“Andthissenseoflonelinessgrewfromday today,entwiningitselfaboutmysoullikeahugepoisonoussnake.”Here, the huge poisonous snake and related themes, such as, poison, inner darkness, ghost, etc., were analogies symbolizing hopelessness or meaninglessness. LuXun’sgreatnessliesinthefactthathewasabletorespondto the tragedy of his times. He confronted the contradictions of his ego, undertakinganextremelypainfulselfcritiqueintheformofvigilantself observationandprofoundandtrenchantselfanalysis.Inhisselfanalysis, LuXunwasconsciousofinnerdarkness,whichhesometimesreferredtoas ghostsdwellingintherecessofhismind.However,inhiswritings,LuXun conscientiously kept such darkness to himself lest he poison his young readers. His wife likened him to a cow eating grass but producing milk (ratherthanasnakeeatinggrasswhileproducingpoison).Ultimately,upon consuming the “grass” of various other thinkers, Lu Xun realized that he could not avoid assimilating some poisonous ingredients such as the nihilism of the ancient Chinese philosopher, Zhuang Zi, or and the pessimismofSchopenhauerandvariousBuddhistteachers.Paradoxically, LuXunalsoadmiredthehigherrealmofwisdomtobefoundinthesesame poisonousingredients. Lu Xun was often in conflict. He frequently battled between his strong desire for meaning and his skeptical attitude toward life, which resultedinhisoccasionalretreatsintonothingnessanddespair.Yet,inthe depth of his heart he maintained a fire that refused to be extinguished. Andthatfirewaseasilyrekindledwhenevernewpossibilitiesoflifewere presented. LuXunwasnotasuperficialoptimistwhochosetolivebyignoring the negative aspects of life. On the contrary, he endeavored to seek 5.Wang|153 meaning through staring directly at reality in the face (ⴤ䶒). His suspicious, discerning eye uncovered all kinds of duplicity in the feudal society,exposingitsrottenroots.Hesometimesfluctuatedbetweenhope anddespair,buthisdespaircouldneverkeephimfromseekinghope. TheIronHouse LuXun’slonelinessstemmedfromhisexperienceofcallingoutbut receivingnoresponse.Hereflectedthathewasnotthetypeofherowho could rally multitudes with one call. Lu Xun’s disappointment with his fellowcountrymenledhimtosinkintoadisheartenedsilencefornearly10 years(19091918).Duringthattimehelivedafairlysecludedlifeatthe ShaoxinHostelinBeijing.Insteadofstandingoutasahero,hewithdrewto the hordes of commoners. In order to deaden his senses to reality, he retreatedtothepastbycopyingancienttabletinscriptions.Thiswasthe period that Lu Xun was entangled and poisoned by the serpent of helplessnessfromwithinhisheart.Heassumedthathecoulddonothing exceptallowhislifetoslipquietlyaway. This changed with a visit from his friend, Qian Xuantong, who questionedLuXun'sworkoncopyingtheinscriptions: “What’stheuseofcopyingthese?” “Thereisn’tanyuse,”wasLuXun’sreply. “What’sthepoint,then,ofcopyingthem?” “Thereisn’tanypoint,”againansweredLuXun(“Nouse”and“No point”indicateNomeaning). AfterappreciatingLuXun’scurrentstate,QianXuantongbeganto persuadehimtowritesomethingforNewYouth,aleadingmagazineofthe NewCulturalMovement.Itwasalightofhopebroughtintothedarkness ofLuXun’slifethatwouldignitesomethingformeaning. Beingfullyawareofhismissionasawriter,LuXunexpressedhis
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