Chapter 22 punch house shop
Confucius is a great thinker and educator with the longest influence in Chinese history.His ideas are still worthy of study today.We are not going to make a monograph on Confucius in this section. We just want to point out that for a long time, the Confucianism represented by Confucius has been processed and transformed by the autocratic ruling class as a tool to paralyze and imprison the people's thoughts. He was also regarded as the supreme "sage" by the rulers, and became an idol to fool and deceive the people.Since the Yuan Revolution, when Yuan Shikai became emperor and Zhang Xun was restored, they still used Confucius as a signboard, advocating "the Confucianism used by the rebels of the past dynasties" (Chen Duxiu). In 1916, Kang Youwei openly wrote to the Beiyang government, requesting that Confucianism be declared the "state religion" and included in the constitution.Therefore, the "New Youth", which advocates democracy and science, had to re-evaluate Confucius and Confucianism, and "punching Kongjiadian" became an important content of the New Culture Movement.The pioneers of the new culture "punched Kong's family shop" and "not attacked Confucius himself, but attacked the authority of the idol that Confucius sculpted for the monarchs of the past dynasties; they did not attack Confucius, but attacked the soul of autocratic politics." ” ① They are entirely aimed at opposing patriarchal autocracy, maintaining a democratic republic, breaking the shackles and shackles of traditional culture centered on Confucianism, and liberating people’s minds. They are made out of the actual crisis and development needs of the Chinese nation. The selection and evaluation of the book reflect the scientific and rational spirit of "re-evaluating all values" of Confucianism and tradition.Therefore, opposing and respecting Confucianism has become a focus of the struggle between old and new cultures.
Yi Baisha took the lead and published "Confucius Equal Discussion" in "New Youth", pointing out that the Confucius theory was originally "one of the nine schools" in the Spring and Autumn and Warring States periods, and it was only established in one of the Emperor Wu of the Han Dynasty, and later it was used by the kings of all dynasties. The reason for "a single husband and a thief of the people as a puppet for a hundred generations" is that "Confucius respected the monarchy without restrictions, and it was easy to become the disadvantage of a single husband's dictatorship." ②Chen Duxiu also successively published a series of articles such as "Refuting Kang Youwei's Letter to the President and Prime Minister", "Constitution and Confucianism", "Confucius' Way and Modern Life", "Restoration and Respecting Confucianism", etc., heavily bombarding Confucianism and Confucianism.Chen emphasized that "Confucianism and the imperial system have an inseparable relationship", and pointed out:
Confucianism and republicanism are absolutely incompatible things, and if one exists, the other must be abolished. ...Gei advocated respecting Confucius, and he was bound to establish a monarch, and he advocated establishing a monarch, and he was bound to be restored. The reason is natural, and there is nothing to blame. ③
In addition, Wu Yu, Li Dazhao, Lu Xun and many others also joined the battle one after another, attacking patriarchal ethics and Confucianism and Mencius, and launched the most extensive and deepest ideological liberation movement in modern Chinese history.
When Hu Shi was a child, he also worshiped Confucius and was a devout believer in Confucianism of Confucius, Mencius and Confucianism.During his stay in the United States, he was inspired by the new trend of Western democracy, and he no longer blindly worshiped the sage Confucius, and laughed at the farce of President Yuan Da's worship of Confucius.After returning to China, he was immersed in the torrent of the New Culture Movement and was inspired by the anti-Confucian struggle of his colleagues in "New Youth". on the battlefield.
When Hu Shi attacked Confucianism, he first pointed at the old ethics and morality centered on the principles of Confucius and Mencius, and criticized the "intelligence" and "filial piety" of absolutism.In China back then, not long after the imperial system was overthrown, the so-called "three cardinal guides and five constant principles" set of patriarchal ethics still tightly bound people's thinking, and "chaste archway" and "filial son archway" were still seen everywhere.The republican government under the rule of the Beiyang warlords actually stipulated in the formally promulgated "Regulations on Praise" that "Jie Lie" should be commended.Under the rule of the Republic of China, it was not uncommon for widows to observe festivals and martyrs to die for their husbands. In July 1918, Hu Shi published the article "The Problem of Chastity", ④ which revealed two such strange incidents that were publicized in the newspaper.The other is "The Burial of the Martyr of the Tang Dynasty" published by Beijing's "China News".The article said that after the death of her husband, Tang Liefu committed suicide nine times. After "gray water, money brine, throwing into the river, five people who died of pheasant scriptures (press, that is, hanged), and three people who went on hunger strike before and after; they also benefited from arsenic". Made into a martyr.What's even more strange is that the article also wrote about a woman surnamed Yu who was 19 years old and her fiancé died before she got married. Three years of mourning and festivals, and then suicide, must be a strong woman! And the author of this article also said that there are more than 1,080 days in three years, if the Yu family is strict, and Yu's daughter can't find a chance to commit suicide, "but What can I do?" In order to maintain the decency, the author actually hoped that the ghost of Tang Lie's wife would appear and help Yu's daughter die quickly. The discussion is simply heartless chastity theory”!
The other one is the "Chen Lie's daughter died for her husband" reported in Shanghai.It is said that Chen Wanzhen, who lives in Shanghai, is 17 years old and betrothed to Wang Jingshi. She has not yet married, and she has never even met her fiancé.Three hours after Wang died of illness, Chen's daughter also committed suicide by taking poison and became a martyr.This is already very stupid, but two days later, the governor of Shanghai County actually sent a "report" to the governor of Jiangsu, asking for praise.This kind of wonderful writing is hard to come across by today's young people, so here's a brief excerpt of it for appreciation:
It is a good practice for Chen Lie's daughter, and I have made a book to prove it. Please give me praise as usual. ... (Facts omitted) The governor's review is no different.In addition to first giving a plaque of "Zhen Lie Ke Feng" as a form of capital, I would like to support the provisions of the "Commendation Regulations", make a list, attach a certificate, and prepare a document together with the commendation fee for submission. Consulting the Ministry of Internal Affairs, praised Chen Lie-nv as usual, which is actually a virtue.
This is exactly the same as the feudal era of the former Qing Dynasty. It was advocated by the government and stipulated in the law "regulations" to reward young girls and young women for suicide.From the perspective of modern humanitarianism, these "are all barbaric and cruel laws, and such laws have no place today."Hu Shi pointed out in the article:
I think that if we want to make a specific theory of chastity today, the first step should be to oppose this cruel and unreasonable theory of martyrdom, and gradually develop a public opinion, not only never to regard this kind of behavior as "sexy". However, it is also recognized that it is an unnatural and unreasonable crime to praise and praise things; it is also recognized that persuading people to be martyrs is a crime equal to intentional homicide.
The attack on "Jie Lie" can be regarded as grasping the essence and hitting the vital point.Hu Shi also wrote several articles such as "Women in America", "On the Problem of Chastity", and "On Women Defiled by Rape", ⑤ also criticizing the Neo-Confucian fallacy that "starving to death is very small, and injustice is very great" and " Good Wife and Good Mother" doctrine, advocating equality between men and women and women's liberation, were quite influential at the time.
On March 16, 1919, Hu Shi's wife Jiang Dongxiu gave birth to a boy.When Hu Shi became a father, he was overjoyed and named his son "Zuwang" and "Sizu" as his nickname, which contained Hu Shi's filial piety and remembrance for his mother who passed away not long ago.In July, he wrote a poem in vernacular with the title "My Son" attacking "filial piety"; it was published in "Weekly Review", and at the end of the poem he wrote his lesson to his son:
When you grow up in the future, don't forget how I taught my son:
I want you to be a dignified person, not my filial son. ⑥
As soon as the poem was published, a man named Wang Changlu was very unhappy after reading it. He believed that "a son's filial piety to his parents is also a kind of creed in life", so he wrote to ask Hu Shi why "the word 'filial piety' must be expelled from the country"? Hu Shi wrote "Re-discussing "My Son"" and replied to Wang Changlu, saying:
What I mean is that "a dignified person" would never do things like beating his father and scolding his mother, and he would never have no feelings for his parents.
But I don't agree with listing "sons obeying parents" as a kind of "creed". ... If I am infected with willow poison and give birth to a son who is deaf, blind, and disabled for life, should he love and respect me? And if I lose all the inheritance that my son deserves, so that he cannot be fully clothed in food and clothing. , education can’t be obtained, should he love and respect me? And if I betray my country and doctrine, and become a sinner for one country and one life, should he love and respect me?⑦
It can be seen from this that what Hu Shi attacked was the so-called decadent ethical concept of "parents who are everything in the world", and he denied the blind and hypocritical "filial piety".
There is an interesting connection here. At about the same time as these articles by Hu Shi, Lu Xun also published a famous paper and "How We Are Fathers Now", and the themes are roughly the same or similar.Try the table below:
If we take a closer look at the articles written by the two of them, it is not difficult to see that the targets of their attacks at that time were exactly the same, the opinions of the papers were similar, and the publication time was roughly the same, and it is not difficult to find the differences between them. interact and cooperate with each other.Therefore, it also strongly proves that during the May Fourth Movement, Hu Shi and Lu Xun were indeed standing in the same battle, fighting against the same opponent. ⑧
Hu Shi also made a direct and fierce attack on Confucius.At that time, there was a well-known anti-Confucian figure in Sichuan Province, Wu Yu, who was neither filial nor Confucian.He compiled the second volume of "Aizhilu Wenlu" and brought it to Beijing, asking Hu Shi to write the preface. ⑨ Hu Shi readily promised that in the preface, he spoke highly of Wu’s spirit and performance against Confucianism, saying that he was “a scavenger in China’s intellectual circles” by cleaning up “Confucian scum and dust”; and sharply criticized Confucianism. Qiu, pointed out:
This principle is the most obvious. Why don’t all kinds of cannibalistic ritual systems have other signs, but Mr. Confucius’ signboard? It is precisely because the two thousand-year-old man-eating rituals and legal systems all have the signboard of Confucius, so this piece The signboard of Confucius—whether it is an old shop or a counterfeit one—must be taken down, crushed, and burned! ⑩Hu Shi has clearly realized that Confucius and his Confucian dogma are exactly the root of all kinds of cannibalism for thousands of years. The "signboard" of the Confucian ethics system; therefore, in order to fundamentally eradicate the cannibalistic ethics, laws, systems, and customs, it is necessary to "take down, smash, and burn away" the signboard of Confucius! This decisive attitude , The non-negotiable spirit is showing the fighting spirit of the "Punching Shop" in the May Fourth era.
This "Wu Yu Wen Lu Preface" is Hu Shi's important anti-Confucian text.At the end of the article, Hu Shi also enthusiastically praised Wu Yu as "the old hero of Sichuan Province's one-handed punching shop", and his admiration cannot be increased.According to the materials we have seen so far, Hu Shi's article is probably the earliest record of putting forward the slogan "Punching a store" in writing.Why did Hu Shi propose the "punching shop" at this time? Wu Yu once explained:
My bibliographies... This is an unsystematic work, and when I came to Beijing, my friends recorded it into a volume.Mr. Hu Shizhi wrote the preface and introduced it for printing.Mr. Shi Shizhi just read "Water Margin", so there is a joke about punching a shop.In fact, I have never tried to call myself a puncher shop.
He said it was true.Hu Shi loves to read novels, which is where he started. In July 1920, he wrote a 20,000-word "Textual Research on Water Margin".In the second year, he wrote the "Comparison Table of Chapters of the Water Margin", and started to write "The Post-examination of the Water Margin".He is naturally familiar with Maojiazhuang and Jiangjiadian in the house, such as "Song Gongming hit Zhujiazhuang three times" and "Shiqian burned Zhujiadian".It just so happened that Wu Yu brought an anthology to invite Hu Shi to write the preface.Hu's clever hand came up with the witty phrase "Punching a shop", which just embodies the basic spirit of the ideological liberation movement in the May 4th era.As a result, more than ten years later, He Jian, the "Chairman of Hunan Province and Commander-in-Chief of the Pursuing and Suppressing Army" of the Kuomintang government, in his "good telegram" to the Guangdong authorities, criticized Hu Shi for "advocating the so-called New Culture Movement and putting forward the slogan of overthrowing the Kongjiadian". "Responsibility" is still fiercely cursing and criticizing!
①Li Dazhao's "Natural Ethics and Confucius", published in the "Jiayin" daily magazine on February 4, 1917, and later included in "Li Dazhao Selected Works", People's Publishing House, 1959 edition. (Third Edition Note)
②Yi Baisha's "Confucius's Pingyi" was serialized in the "New Youth" magazine, Volume 1, No. 6 (published on February 15, 1916) and Volume 2, No. 1 (published on September 1 of the same year).
③ These articles by Chen Duxiu were published in Volume 2, No. 2, No. 3, No. 4 and Volume 3, No. 6 of "New Youth" respectively.There are also two articles, "Yuan Shikai's Resurrection" and "Re-discussion on Confucianism", which are also critical of Confucianism, contained in "New Youth" Volume 2, No. 4 and No. 5.For the quotation here, see the article "Restore and Respect Confucianism".
④ "The Problem of Chastity" was published in Volume 5, No. 1 of "New Youth" (published on July 15, 1918), and it was later included in Volume 4 of "Hu Shi Wencun".The stories about martyrs and martyrs quoted in Beijing and Shanghai posters below are all in this article by Hu Shi.
⑤ "American Women" contained in "New Youth" Volume 5, No. 3; "On the Problem of Chastity", contained in "New Youth" Volume 6, No. 4; published.Later, the three articles were included in the fourth volume of "Hu Shi Wen Cun". (Third Edition Note)
⑥The poem "My Son", originally published in "Weekly Review" No. 33, "Don't forget how I taught my son"
One sentence, the original work "This is what I expected from you"; later included in the first edition of "Experimental Collection" in March 1920, and the fourth edition was updated in October 1922. The whole poem was deleted.
⑦ "Wang Changlu to Mr. Shizhi" and Hu Shi's "Re-discussion on "My Son"", both published in "Weekly Review" No. 35, later included in "Hu Shi Wencun" Volume 4, changed the title ""My Son" 》, which received "Letter from Mr. Wang Changlu" and "Letter from me to Mr. Wang".
⑧In recent years, some people believe that Lu Xun's article "How We Are Fathers Now" is a criticism of "the fallacy of "pragmatism and 'adapting to society' advocated by Hu Shi" and "clearly drew a line with Hu Shi". (See "Lu Xun and The Theory of Evolution" contained in the second volume of "Modern Chinese Literature Research Series" in 1980.) This statement seems to be inconsistent with Lu Xun's articles and the actual situation of the relationship between Lu Xun and Hu Shi at that time.Not only the object of Lu Xun’s attack in this article, he positively advocates that parents have no kindness to their children, but only the responsibility of raising and educating them, which is mostly similar or the same as Hu Shi’s article; In the words of Alvin, etc., it is the same.Naturally, when we read Lu Xun's articles, we feel that his broad mind is beyond Hu Shi's reach; but Hu Shi's article was published first, and it probably had an impact on Lu Xun, who was also in the "New Youth" group.Seeing "pragmatism" in Lu Xun's article (clearly said "several years ago"), it seems that there is too little basis to rashly affirm that it is criticizing Hu Shi, and it is "clearly drawing a clear line".
⑨According to "Hu Shi's Diary", on May 23, 1921: "Youling came to talk, and he showed me the copy of the second volume of his "Aizhilu Wenlu", and asked me to make a preface. He attacked Confucius in recent years. Those who teach the most powerful people have the most articles of this type in "Wenlu". I agree to write a preface." Beijing Zhonghua Book Company, January 1, 1985, volume 1, p. 63.
⑩ See "Preface to Wu Yu Wen Lu", originally published in the supplement of "Morning News" on June 21, 1921, and later included in Volume 4 of "Hu Shi Wen Cun".
Wu Yu's anthology, the original transcript is called "Aizhilu Wenlu", when it was published by Shanghai Yadong Library in 1921, it imitated the example of "Hu Shi Wencun" and changed the title to "Wu Yu Wenlu", with the preface of Hu Shi.
See "Letter from Mr. Wu Yu" published on May 2, 1924, "Morning News Vice Engrave" No. 95.
He Jian's "good telegram" was a telegram sent to the Guangdong authorities on February 9, 1935.Originally published in Hong Kong's "Circular Daily" on February 14 of the same year; "Independent Review" No. 149 published Hu Shi's "Miscellaneous Records" reprinted.It is really a wonderful article respecting Confucianism and defending Taoism, the full text of which is specially recorded as follows:
After reading Mr. Yu Zijingzhu's article "Confucian Education and the Relationship Between the Last Twenty Years", it is profound and strict, and it is the pillar of the storm. I admire him! Therefore, relying on it to not fall, and being enlightened, it is like the sun, the moon and the beautiful sky, far and wide, and people with knowledge and love.Although later Confucianism has penetrated and attached to the society, and the origin of learning is ignorant, it will not damage the light of the Dao.Since Hu Shizhi advocated the so-called New Culture Movement, he put forward the slogan of knocking down the Confucian family shop, and incited the ignorant young people.
Our government learns from the past and learns from the past, and is especially grand and respectful, and uses the end trend.All over the country, there is no surprise.Fearing that his title of leader of the new culture would be lost, the Duhu family wrote an article in the "Independent Review", which was extremely ugly and slanderous, openly promoting the Communist bandits, saying that his generosity and dedication surpassed Yue Fei, Wen Tianxiang and the gentlemen of Donglin.Desperate, once it comes to this, it can be overwhelmed! It is said that Hu's speech in his life is contradictory, and he taught others to abandon classical Chinese, while his children still read the scriptures.If it is true, the intention is even more unbearable.Jian was entrusted with the important task of suppressing bandits, and was deeply afraid that heresy would spread rampant and shake the foundation of the country, so he dared to express his feelings briefly, thinking that he was in unison.I hope that two or three righteous gentlemen will support justice, divert misfortune, and pray for nothing.He Jiankow, good seal.