Chapter 6 Section 2 After the 1990s: The Fourth Discovery of "Human"

The fourth discovery of man is manifested in five aspects: the discovery of humanistic man, the discovery of everyday man, the discovery of love and tolerance, the discovery of ecological man, and the discovery of divine man. At the end of the 1980s, the idealism and new Enlightenment trends in Chinese contemporary literature suffered setbacks. In the early 1990s, the trend of commercialization, vulgarization, and free will was on the rise. In Wang Xiaoming’s words, “The cultural situation in China at that time was very bad. It is said that they are in a serious crisis," "Contemporary intellectuals, or in a larger sense, the mental state of contemporary cultural people is generally bad, which includes atrophy of personality, lack of critical spirit, poor taste in art and even life. , the simple and mechanical way of thinking, the lack of creativity and imagination in literature and art, etc., from these aspects, it can be seen that the mental state of Chinese intellectuals and cultural people is very poor.” (6) The crisis is not at this time It didn't appear until now, but the depth and breadth of people's attention to this issue became the most prominent at this time, so there was a discussion on the humanistic spirit that lasted five or six years.This discussion is actually about an important human discovery.This discovery is the discovery of the close relationship between human beings and the inner spirit of humanism, and the important standards and standards of human beings. It is not the discovery of the richness of humanistic spirit in the field of contemporary Chinese literature and its penetration in life practice, but the lack of it. .

Chen Sihe and others believe that the humanistic spirit is "a kind of spirit that makes a person a person, a kind of sincere concern for the prospects of human development, and an overall thinking about how to combine social responsibilities and professional positions that intellectuals can undertake" (7) ; Wang Xiaoming and others believe that the humanistic spirit in contemporary China has been lost and must be rebuilt. The good factors in traditional Chinese culture should be inherited and should be in line with modern life (8); Wang Meng and others believe that Chinese history has always lacked humanistic spirit. , even if there is, it is only a castrated pseudo-humanistic spirit. The current priority is to find the spiritual sustenance and ultimate care of intellectuals (9); The pseudo-humanistic spirit wrapped in a tough ideology (10); Zhang Rulun and others believe that we should pay attention to the cultivation of free thought (11); Measuring it with a sense of superiority and requiring it with a certain fixed standard may also lead to subconscious "cultural despotism"; (12) Some people think that it is necessary to rebuild human relations, emotions, beliefs, and values. (13)

What exactly does this discovery hold?Wang Meng said: "What does the humanistic spirit refer to now? Humanism? The Renaissance-style emancipation of people, especially individuals, from 'theocracy'? Refers to the four directions of oriental morality? One', 'Eight Styles'? Or simply refer to the cultivation of newcomers with ideals, morality, culture and discipline?" (14).The discoverer wants to catch people, discovers the shortcomings of people's inner spirit, discovers the loss of human essential elements, discovers the loss of people's precious qualities, or finds that people have not yet reached or possessed a sound spiritual target, and wants to catch people. Live in what you have so that it does not perish, or lift up to bring you to a standard height.The core of the discovery is the benign spiritual element of being human.

One of the causes of the discovery “is the reality of China in the 1990s, and it is an examination of the negative phenomena that arose along with the market economy and the tide of business: money worship, profiteering, loss of ideals, moral disintegration and other issues. Using a classic The expression is that the concern for money is far greater than the concern for spirit." (15) The cause and related cognition are quite distinctive in the perspective of modern and contemporary Chinese literature. At the end of the discussion on the humanistic spirit, Zhao Yiheng said lightly in a casual article that recently many people talk about the humanistic spirit or humanistic reconstruction, basically aiming at the "materialistic", "selfish", "vulgar", " "Ruffian" and "naked" are afraid of the loss of the humanistic spirit, or long for the reconstruction of the humanistic spirit.Zhao Yiheng said that if it is stated in this way, the cause and appeal of the discussion will be contradictory. He said that if we look for the source and explore the humanistic spirit in the original theoretical sense, then the basic element of the theoretical pursuit of the humanistic spirit is precisely "the flow of human desires". , "vulgar", "naked", and "self-centered". In history, humanism rebelled against the sacredness, solemnity, and sublime of the religious order and pursued the secular, human, and material; Limited, in this sense, Zhao Yiheng said, what is the humanistic spirit that we are trying to rebuild in our discussion on humanistic spirit?What exactly are you criticizing?What exactly are you asking for?

There have been more than 3,100 related papers and many works (16) in this discussion on humanistic spirit. I think this article by Zhao Yiheng is the most academically rational.In my opinion, the value of this article is based on the discovery of the first-level people and the discovery of the second-level people.On the first level, people find that the state of the current person is not right, and that the inner spirit of the person is insufficient, but what kind of new state is needed, what needs to be filled, and what needs to be defended are not very clear or accurate.Zhao Yiheng's discovery of the second-level human touches the core of the problem: if you are calling for the humanistic spirit, are you calling for the materialistic and self-centered nature of the humanistic spirit?If you are accusing materialism and self-centeredness, what kind of humanistic spirit or what kind of spirit are you calling for?Is it the sacred corresponding to the secular material desire?Is it belief that corresponds to nothingness?Is it the absolute, infinite, and eternal truth that corresponds to the relative, finite, and temporal truth?I think, to answer such questions, we must consider and refer to two important cultural sources: 1. The positive spiritual connotation of traditional Chinese culture. , 'Human culture is complete', all human cultures are included", "Chinese Confucian humanism regards human beings as one of the three talents, and the sky and the earth are connected. The most righteous way.” (17) Second, one of the connotations of human health before humanism is rampant: the sanctity of human beings, which will be discussed and clarified in the fifth part of this thesis. (The first two parts can be combined as background or development source and so on)

Different from the situation of world literature, common sense in the general environment is not convenient to mention in some stages of modern and contemporary Chinese literature, and things that are not worth mentioning in the normal environment will constitute major themes in modern and contemporary Chinese literature. What is valued and cherished in modern and contemporary Chinese literature is likely to be defined as nothing.For example, with regard to everyday life, the first condition of human existence is the everyday, individual, and private person. However, in modern and contemporary Chinese literature, the everyday person is often concealed, suppressed, and humiliated, so that the face of the everyday person is sometimes blurred. , sometimes negative, sometimes fading, so that when someone discovers the value of ordinary people or ordinary people, such discoveries constitute the highlight of the entire literary interface.

In Chinese literature in the 1920s and 1930s, Yu Dafu’s biographical novels mostly expressed the anguish and hesitation that existed in daily life in real life situations; Ding Ling’s early novels expressed women’s independent personality and self-conscious social life contradictions; Liu Na’ou’s personal novels were about urbanites The sense of wandering in the modern rhythm, Bing Xin, Lin Huiyin, Shen Congwen, Fei Ming, Xu Dishan, etc. are very rich in narration and exploration about daily life.Such literary events should be sorted out in connection with the discoveries of everyday people, but looking at the context of modern and contemporary Chinese literature, from the breadth and depth of the elements of everyday people involved, the discovery of real people in daily life, It was after the era of enlightenment and grand narrative basically came to an end, it was an era when the trend of commercialization and secularization was irreversible, and it was in the 1990s when people responded to desire widely.The reasons are: 1. In the era of daily writing in the 1990s, the concepts of true learning, true philosophy, and true enlightenment in Bing Xin’s period had been marginalized; .At this time, there are very prominent characteristics. Compared with any previous period, unless it touches on sensitive politics, this is an era of Ren Xiaoyao in which there is unprecedented space for talking about and imagining space in daily life. This truthful truth-telling constitutes the historical possibility of talking about the daily real value of life by talking about the daily factors of life greater than the market or more than desire.

At the turn of the new century, Radar said, "The rediscovery of man is an important and deepening spiritual topic throughout the 20th century." "'New century literature' is deepening on the original basis, that is, it pays more attention to the 'daily discovery of people'. There is a saying that the 'people' in the new century are not only different from the 'rational' people in the 1980s, but also different from In the 1990s, the "original ecology" or "desire" of the new realistic people, but the "everyday" people. There is some truth to this statement. In my opinion, in recent years, some works have paid more attention to "Individual, secular, and existing" people, and take "human liberation" and "human development" as the internal premise and foundation of "soul recasting"." (18) Such as: Zhang Jie's intention is to circumvent Opening up a grand narration, intending to appreciate real life in the details of life, and experience life with blood and tears. Personalized works, on the surface, are women's private life history, but in fact they are the spiritual history of the nation; Wang Meng's "Green Fox" writes a "old man" It is a woman who can't catch up with the subtle life experience of the limit, which is an unsolvable, romantic and self-adapted work. These works contain the daily life values ​​far beyond the women's private life. Discussion Philosophy of love, "Book of Other Provinces" writes about spiritual salvation, "China: 1957" writes about sublimation in suffering, writes about the ups and downs of modern intellectuals under the background of family culture, "Secret Blooming", "Taking Root", "Lyric Age", " Comrade Lover, Canyon of Destiny, etc. all see the original elements of life from a daily perspective, discover the origin and destination of the human heart, discover the foothold of a person, and discover the person himself.

Lin Bai's "Same Hearted Lover Can't Break Up", "A Bullet Through an Apple", "Good Night, Uncle", "One Man's War" and other works, Chen Ran's "Cheers to the Past", etc. "Personalized Writing" or "Desired Writing" "Writing" shows an almost "pure" personal world.What is meaningful is that these personal spaces and scenes have nothing to do with grand intentions such as "humanity", "country", "collective", "nation", "people", and "mass", and secondly, they have nothing to do with "enlightenment", Ideas such as "education", "awakening", "liberation" and "ideal" have nothing to do with appeal; third, they have nothing to do with positive banners such as "correctness", "glory" and "heroic".As Lin Bai said, what is shown here is the "purity of personal methods" (19).This purity cannot be complete, but one thing is certain, relatively speaking, in this era, the true nature and connotation of people may be displayed and seen clearly.

The meaning of privateness is basic, rich and essential. Some people say that the "privateization" in the 1990s contains at least three meanings: one is the "gender position", which constitutes the starting point for female writers to communicate with history and the present. The horizon is positioned; the second is private experience, the self is both a free expresser and a subject to be examined, which leads life to deep experience and the spiritual world; third is unique individuality, and private writing often expresses strongly spiritual character, unique female life, extreme female experience, etc. (20).Private and daily literary expressions and core questions often go deep into people's hearts through the surface. Chen Ran said that what she is looking for is the "homeland of human spirit" (21), and she is caring for people's hearts.Feminine, personal, everyday discoveries are most concerned with describing the heart behind it.The very important value point seems to be the sex in a large space, but it boils down to the heart.

The heart is the root of a person, and the heart is the beginning and end of a person.Daily writing describes the most authentic and real part of contemporary society and life, perhaps the predicament, perhaps loneliness, perhaps confusion, perhaps desire, perhaps freedom, perhaps rootlessness, perhaps estrangement, perhaps alienation, Maybe it's true love, maybe it's freedom, and what's finally revealed is the original person who is carried by daily life.The discovery of ordinary people pays attention to the preciousness of ordinary people and affirms the subtle elements of ordinary people. In the structure of life, the elements of concept and rationality are alleviated, so that people can reveal their inner nature as much as possible, and show less externalized and socialized elements as much as possible.Just like the discovery of people in the psychological and sociological senses, the discovery of everyday people in literary expression reveals the original truth in people's hearts, and the discovery of this real person means the discovery of the objective appearance of private people. Chinese modern and contemporary literature runs through too much hatred and struggle. Until the end of the last century, scholars such as Qian Liqun, Mo Luo, and Yu Jie summarized the hatred and struggle that have run through middle school texts for half a century, summed up all kinds of evil images in reality, Exclaimed: The politicized education, hate education, and dogmatic education for nearly half a century have produced serious consequences, which has sparked a nationwide discussion on the reform of middle school education content and education system. Moro believes that the main disadvantages of current education are the thinness of educational content and the singleness of educational ideas. As long as there is only one theme, one goal, one thought, and one voice, more precious cultural resources and spiritual wealth of human beings are shut out. , the guiding ideology of hate education has been positively publicized, justified, rationalized, and institutionalized for a long time, and finally transformed from ideology into a thick and rich daily subconscious of the whole people. From parents, teachers to the whole society, hatred has become Too much trampling on personality, too much insult to human dignity, too much violence, too much violence, and a vicious circle of violence finally brought society into a terrible situation of contempt and hostility to human beings. Such education ultimately leads to the ruin of the human heart.Where is the healthy way out?It is to abandon the artificial hierarchy, hostility and hatred in the rule of a single thought, and it is to love, care, compassion, sympathy, empathy, tolerance, and humanity for all mankind (22).Mo Luo's "Crying for Happiness" and "The Immortal Flame" are all these life elements that are highly exalted. Yu Jie said, "In the half century since 1949, we have experienced too many mistakes and learned too many lessons. Some mistakes can be made up for, and some mistakes are becoming and will be long-term development of the Chinese nation. Huge obstacles." When Yu Jie commented on Ran Yunfei's "Shen Illness", he mentioned three clues of Chinese education: the first clue is the current status of education in China, from primary education to secondary education, from university education to teacher education, adult education, from the macro perspective There are serious problems in educational thought, educational philosophy, educational policy, teaching staff, textbook compilation, curriculum setting, etc., all the way to the root of the Chinese national disease of "rectifying and oppressing others and treating them like slaves".The second clue is the history of China's educational development. The root of the disease lies in the long autocracy. "Slave education is the core of Chinese education, and traditional education is the accomplice of the autocratic system." The third clue is to compare Western humane educational thoughts and educational behaviors.Yu Jie said that the object of education is people rather than tools. The purpose of education is to educate people into healthy and happy people rather than education into some kind of tool. The incident of Liu Haiyang, a student at Tsinghua University, exposed the failure of education and social conditions today. unhealthy (23).Calling for love is the core of Yu Jie’s educational thinking. Yu Jie’s "Love Should Be the Main Clue of Education" said, "Love should be the main clue of education and the most solid foundation of civil society." A story he told is to the Chinese people, It is of great value to China’s education.” On November 1, 1991, Lu Gang, a Chinese student who had just received a doctorate in space physics from the University of Iowa, shot and killed 3 professors and a The vice-principal and Shan Linhua, a Chinese student who also came from Beijing and obtained a Ph. , Among young people born in the 1980s, indifference, indulgence, selfishness, and self-centeredness have become spiritual fashion." "However, on the third day after Ms. Ann Claire's death, her family issued a letter to Lu Letter from Gang’s family: The letter said that we have just experienced a sudden and severe pain. We lost my sister at the most glorious time in her life. We are very proud of my sister. She has great influence and is influenced by everyone. The respect and love of those who touched her—her family, the adults and children of her neighbors, her academic colleagues, students, friends and relatives in all countries. . . . Ann believed in love and forgiveness during her lifetime. We are in your I am writing this letter in grief to share your sorrow and hope that you will join us in praying and loving each other. In this painful time, Ann would hope that our hearts will be filled with compassion, tolerance and love. We know that in Only your family will be more sad than us at this time. Please understand that we are willing to share this sorrow with you.”Yu Jie said, "This letter defeated evil and death, and embodies the nobility and tolerance of human nature. This letter shows the most precious aspect of education: this is the education of love, humanity and tolerance." ( 24) Yu Jie's "My Dream Is Burning", "Light and Shadow", etc. mainly focus on positive life elements such as love and tolerance. "The reverence for life itself that people must do includes all these imaginable virtues: love, dedication, sympathy, joy and common pursuit." "The more tolerance and love, the more the desire for peace, the less Avoid the danger of war and avoid the birth of tragedy." "A life without faith and love is not worth living!" (25) The core of Liu Qinghan's "A Brief Introduction to Cross-Cultural Lu Xun" is to analyze the essence of Chinese cultural elements in the comparison between Christian culture and the basic elements of Han culture. Cursing, exposing, criticizing, negating, subverting, hating, struggling, suffering, and despairing over and over again in the dark cultural spiritual resources, the most important thing is to let people live in a sound, positive, sufficient, and bright spirit. Nourish, nurture, thrive, rejoice, affirm, love and be blessed in resources.What is crucial is not to expose, doubt, criticize, and destroy the bad human heart and bad life as the result, but to see and absorb the healthy spiritual resources.The human value of Lu Xun's spirit tells us that in the context of Chinese culture, Lu Xun's efforts to transform national character are almost desperate. Lu Xun is a peak of Chinese culture, but the height of the peak is despair.Lu Xun is indeed a bridge. People in Chinese cultural resources must walk into Lu Xun and then come out if they want to finally move towards hope.One must enter Lu Xun, that is, one must stop being deceived and deceived, and one must start to face up to reality as Lu Xun did.To walk out of Lu Xun is to walk away from the specific Lu Xun and walk towards Lu Xun's eyes, Lu Xun's hope: the world of love.This is the value orientation that Lu Xun's research should establish most among Chinese cultural resources, and it should also become the internal requirement for the continuous purification of Chinese cultural spiritual resources.Today, the fundamental problem in China is the degeneration of the human mind. A problem with the human mind is the most terrible state of life. The only effective way to change this terrible situation of only deceit but no honesty is to improve the quality of people's minds and absorb the healthy diet for the healthy growth of people's minds.Today, in China, what is most needed is to persevere in preaching the correct principles of sincerity and love in sound cultural resources, spiritual resources, ideological resources, spiritual resources, and life resources, rather than in unsound ideological resources as always. Evil, false, deceitful, deceitful or deceitful truths.What the soil of the Chinese heart needs most is positive, active, affirmative, and constructive cultivation and care.Bit by bit, use love, sympathy, kindness, tolerance, compassion, kindness, hope, and faith to nourish, water, feed, nurture, and preserve.The truth is obvious, what is more needed is hope (rather than despair), blessing (rather than curse), cultivation (rather than exposure), faith (rather than hesitation), and construction (rather than destruction) (26 ). Proverbs in the Bible say: "Above all else, guard your heart, for out of it are the issues of life." (27) I suggest that you delete these two parts. Yu Jie’s views are only the opinions of one family, and they are very controversial. It may not be appropriate to use Liu Qinghan’s views to guide the history of thought for a century, but it is acceptable as a cultural resource. The literary worlds of Xu Zhimo, Shen Congwen, Fei Ming, Xu Jie, Bing Xin, Xu Dishan, Peng Jiahuang, Tai Jingnong, Wang Renshu, and Xu Qinwen have all associated humanistic care with ecological justice, and the connection is extraordinary.Shen Congwen's literary world alone is enough for us to see clearly the principles of humanistic care and ecological justice.But the actual situation is that, in terms of the life experience of most people in China, the principles of humanistic care and ecological justice that Shen Congwen and others have shown us in the field we call modern literature are higher, farther, and deeper than as far as we can understand.Because as Lu Xun said, we forget our minds. People today are repeating the mistakes of yesterday's disaster with the full attitude of unprecedented pioneers and the sincerity of the first great savior unprecedented in ancient times. It is difficult to connect causes and effects at a distance, and we can only see part of the truth with our eyes when the strange effect is immediately brought out by an extremely striking cause.However, there is a distance between the idyllic and idyllic land that Shen Congwen described, the land home in the natural state that Shen Congwen loved and defended with painstaking efforts and emotions, and the homeland that was ruined by desertification. Great distances glued together.It makes up for some of our mental defects. It is very eye-catching, very short-term and very clear historical clues. In the 1970s, the Inner Mongolia grasslands were as beautiful and rich as paradise. After more than 30 years of vigorous and great construction, 73% of the grasslands have become deserts. The picture is more intuitive, and most of us can understand it.In such texts we can see different people, people who do whatever they want in nature, people who dominate, trample and slaughter other lives. The status and principles of human beings are re-examined, and the principles of a society composed of human beings are re-discovered.The relationship between the natural principles of the universe and the human-made small principles is very subtle. If the small principles conform to the big principles and make the small principles and the big principles harmonious, then the small principles will benefit people; Small principles are in conflict with big principles, so small principles will definitely create disasters.The old man Bilig said that in the Mongolian grassland, the grassland is the big life, and the rest are small lives, and the small lives depend on the big life to survive. Even wolves and people are small lives, and the grass is the big life.Great destiny is the law of nature, the law of heaven, and the law of heaven is always prior to human and political principles.The old man Bilig said that the prairie wolf was sent by Tengger to protect Baiyinwola Mountain and Elun Grassland. (28) From a human point of view, eliminating wolves is to protect sheep and horses, but the law of nature is that only by protecting the grasslands can sheep and horses be protected.The old man Bilig said that the life of grass is the hardest and the weakest, and the most pitiful and distressing thing for Mongolians is grass and grassland. (29) "The grassland is life, but its life is thinner than the eyelids of people. Once the turf is broken, the grassland will be blind, and the yellow sand will blow like a hundred winds. The grassland is over, cattle, sheep, horses, wolves and People’s lives are doomed, and even the Great Wall and the city of Beijing can’t be kept.” (30) Uliji said that the grassland is too thin and empty, and there are too many things to be afraid of, and the most fearful thing is that people who don’t understand the grassland will manage the grassland. (31) People can create extinction disasters beyond people's imagination and are often ignored by people. Many disasters are brewed inadvertently, and the consequences of many disasters are irreversible.The behavior of socialized people will deviate from common sense even more, and the principles and policies of society will ignore the laws of nature even more.The biggest mistake of human beings lies in the behavior of disobeying the laws of nature. Bao Shungui is the embodiment of politics, and he is a person who acts recklessly and recklessly with the small principles of current affairs.The principle of politics is that if he decides on one thing today, he will do it "at all costs" today, and if he decides to cut down the trees on the mountain today, he will use administrative orders to decimate all the people in one day. The tree is dug up and burned, and the next day he finds that the flood is coming, and he finds out that he made a mistake the day before, so he still only cares about today's business, and today's business is to "do whatever it takes" to fight the flood.When Bao Shungui faced a wolf disaster, he put all the problems on the wolf.When faced with a wolf disaster, Wuliji, a grassland man, paid more attention to the comprehensive factors and long-term fate of the grassland. Bao Shungui believed that farming "is the long-term way out for Inner Mongolia." Therefore, under the policy of widely accumulating grain, Tractors, automobiles, trucks, machine guns, and burning regiments marched into the grassland, and the prairie wolf fell into the vast ocean of the people's war.It used to be such a beautiful grassland, an endless paradise-like grassland, 1.123 billion mu of grassland, many wetlands, small rivers, lakes, wild flowers everywhere, just like paradise.It took only 30 years for the grasslands of thousands of years to come to Bao Shungui's hands. (32) Chen Zhen said with emotion, "The yellow sand of the system is more terrible than the yellow sand of the grassland. It is one of the real sources of the sandstorm in the grassland." (33) In 2005, Xu Gang said, “The grassland area of ​​Inner Mongolia, known for its grassland culture, is 1.123 billion mu, of which 820 million mu has been degraded, accounting for 73%. In 1999, the driest year in the prairie, the sheep in the Inner Mongolia prairie had to eat sand and dead mice after eating all the grass roots, or the sheep ate each other's wool. When the wool, dead mice and two kilograms of sand in the stomach of some dead sheep appeared in front of the eyes of the herdsmen, tears welled up in the eyes of the shepherds. How can people survive in this land without sheep! Inner Mongolia is the province with the most severe desertification in China In one of the districts,...the desertified land is 630 million mu, accounting for 35.6% of the total area; the area of ​​soil erosion is 290 million mu, accounting for 15.8% of the total area". In 2001, Qian Zhengying led experts and scholars from the Chinese Academy of Engineering to investigate and conclude: “Since the 1970s, due to the increase in the number of livestock in Inner Mongolia, unreasonable reclamation of grasslands, and excessive excavation of plant resources, grassland vegetation and soil have continued to be desertified and degraded. , the ecological environment has deteriorated sharply, and it is currently under the threat of severe desertification." (34) "From 1994 to 1999, the area of ​​desertification in Inner Mongolia expanded at an average annual rate of 3,125 square kilometers, which was the highest in the other 11 countries in the same period. The desertification area increases by 90% of the total area every year." "What is even more frightening is that this bad situation once rapidly expanded and threatened Beijing, Tianjin, and the North China Plain. It can be seen that once the integrity of the land is destroyed, the death knell will be Everyone's ringing." (35) If there is no correct idea, if there is no reverence and love for nature, the negative image of people will be revealed, and people will become machines of destruction and evil.In the past half a century, China's forests have been "destroyed", and the reported figures on the basic national conditions are shocking.In Heilongjiang, known as the "Forest Sea", it used to be a province that accounted for 1/4 of the country's total forests and 40% of its timber production. By the late 1980s, "timber resources were already facing exhaustion."In the 30 years after the founding of the People's Republic of China, Sichuan, which ranks third in the country's forest area, saw a sharp decline in forest area. The forest coverage rate of 53 counties in central Sichuan, along the major tributaries of the Yangtze River, such as the Tuojiang River, Fujiang River, and Lingjialing River, dropped sharply to less than 3%. In 19 counties, the proportion is less than 1%, which has resulted in continuous floods in these areas in recent years, and the flooded area is 9 times that of the 1960s. "At the end of the 1980s, an economist cited the following visual figures: In the language of images, in our country with few trees, 4,000 acres of forest are covered by forests for every class time in schools. 2,000 mu of forest is cut down for every meal; even, 12 mu of forest disappears from our land every blink of an eye... At present, China's forest resources are on the verge of exhaustion." (36) " There are no forests in China.” (37) When there is no love, people will be insensitive and cruel.In China today, soil erosion has caused people in many places to lose their basic living conditions.The Yellow River entrains 2 billion tons of eroded soil every year, and (38) the annual soil erosion of the Yangtze River reaches 4-5 billion tons. In the 1950s, the amount of soil erosion in the Yangtze River was equivalent to 8.3 million mu of cultivated land with a thickness of 39 centimeters, and the area lost in the Yangtze River Basin was 360,000 square kilometers. By the 1980s, the area lost had increased by more than 103%. (39) Another hazard of water and soil loss is that the river bed is raised and floods occur again and again.Now, the Yellow River is 5 meters higher than Jinan, 10 meters higher than Kaifeng, 15 meters higher than Xinxiang, and 20 meters higher than Zhengzhou. The catastrophe of this height is self-evident.Even more frightening is that China's Pearl River, Yangtze River, Huaihe River, Yellow River, Haihe River, Liaohe River, Songhua River and other major rivers have also become hanging rivers. "The danger of half of China becoming a flooded country lurks around us." ( 40) The degree of desertification is extremely serious. In half a century, the population has more than doubled, soil erosion and desertified land have each doubled and a half, and our living space has been compressed to 1/5 of its original size. (41) People who fight against the sky, the earth, and people must be against the sky. The so-called "natural disasters" in China are actually "man-made" and "made by people". Water resources are depleted, rivers and lakes The irreversible disasters such as drought, pollution, garbage, and species extinction are basically institutional and man-made.In the past, people put too much energy on fighting against the sky, and now people put too much energy on grasping economic benefits. They all see the truth of only some people and privileges, and there is no sense of weighing nature. The principles of heaven, the axioms of the world, and the conscience of mankind.Through various principles and actions of privilege, destruction, plunder, loss, sin, and injustice, even if some people can dominate the world, even if some people get rich first, but those who have been destroyed by the bully Our common living environment, our common foundation of survival is on the verge of extinction in disasters.We can't push all the responsibility to nature, and we can't continue to cheat on God without repenting after the evil results of man-made. Instead, we must calmly think about ourselves, people, and society, and we must further discover people, know people, and improve people. In the 2-30s of the 19th century, Fei Ming, Shen Congwen, Ai Wu, Shi Tuo, Ye Lingfeng, Feng Zikai, Bing Xin, Zhou Zuoren, etc., such as Zhou Zuoren's "Drinking Tea", "Common Names of Weeds", Fei Ming's " Huanyimu, "Willow on the River", Ai Wu's "Journey to the South" and "Night in the South" fully express the relationship between man and nature, and express the essence of man in nature. Beginning at the end of the 19th century, Xu Gang's "Lumberjack, Wake Up!" ", "Sinking Land", "Save the Earth", "The Legend of the Yangtze River", etc., Wei An's "Things on the Earth", Qu Geping's "We Need a Change", Wang Zhian's "Trilogy of Human Survival", "Three Gorges Immigrants", "Calling the Earth", "Blood Sacrifice to the Yellow Land", etc., Zhefu's "Itch of the Century: Report on China's Ecology", "China Archives", "Bitter Journey on the Yellow River", "Rage of the Yangtze River", etc., Chen Guidi's " Warning of the Huaihe River, Zheng Yi's "Destruction of China", Zhang Wei's "Ancient Ship", etc., Zhang Chengzhi's "Desolate Hero Road", Li Linying's "Survival and Destruction--Records of the Ecological Environment Investigation of the Upper Yangtze River and the Source Area of ​​the Three Rivers" ", "Ah, the Yellow River... .Thousands of Miles Ecological Disaster Survey", etc., Ma Jun's "China's Water Crisis", Liu Guixian's "China's Water Pollution", "The Crisis of the Source of Life", Sha Qing's "Beijing Water Crisis", "Beijing Loss of Balance", etc. "China by the Yellow River—A Scholar's Observation and Reflection on Rural Society" by Jinqing, "Wolf Boy in the Desert" by Yang Zhijun, Jia Pingwa, and Guo Xuebo, "Wolf Disaster" by Xue Mo, "The Tragedy of Magpies" by Liu Qingbang, "Bear Bear" by Ye Guangling Shujuan, A Lai's "Empty Mountain", Chen Yingsong's "Shennongjia Ecological Novels Series", Zhang Wei has done a lot of work on ecological human observation and speaking from "Ancient Boat" to "Hedgehog Song", providing people with a lot of valuable resource."Nature and Humanities: Ecological Criticism Academic Resource Bank" edited by Lu Shuyuan (2006 edition), Zeng Fanren's "Ecological Ontology Aesthetics Dissertation" (2003 edition), Lu Shuyuan's "Ecological Literature and Art" (2000 edition) , Wang Qian's "The Aesthetic Dimension of Ecological Culture" (2007 edition), Yuan Dingsheng's "Comparative Aesthetics in the Ecological Perspective" (2005 edition), Zeng Yongcheng's "Introduction to Literary Ecology", He Huaihong's "Ecological Ethics: Spiritual Resources and Philosophical Basis” (2002 edition), Li Peichao’s “Nature’s Ethical Dignity” (2001), Wang Xueqian’s “Natural Culture and Chinese Literature in the 20th Century” (1999), Gai Guang’s “Ecological Literature and Art and Modern Chinese Literary Thoughts” Transformation" (2007 edition), Han Dexin's "Historical Review of Chinese Literature and Art and the Turn to Ecological Literature and Art" (2008 edition), the Department of Literature and Art of Jianghan University recently launched the first set of "Literary Ecology Exploration Series" in China, Wu Xide's "Urban Rural Ecological Literature", Wang Nuo's "European and American Ecological Literature", Yang Sumei's "Russian Ecological Literature", Cheng Hong's "Returning to the Wilderness", etc. have made outstanding contributions in this field. The discovery of ecological man is to discover that man is a part of the nature of the universe, that man should respect nature, that man should live in harmony with nature, and that man should obey the way of nature and the laws of nature. The fifth level of the discovery of human beings in the history of modern and contemporary Chinese literature is the discovery of the divine existence of human beings. It is discovered that a complete human being is composed of multiple levels of attributes such as animality, humanity, and divinity. Which one is missing? It will lead to the simplification of human nature, lead to unhappiness in life, and lead to crisis and disaster in life.Liu Xiaofeng was the first scholar to think carefully with sufficient spiritual resources."Academic Library of Christian Thought in Past Dynasties" edited by Liu Xiaofeng (including ancient series: Christian thought literature from the Hellenistic period to the fifteenth century; modern series: Christian thought literature from the sixteenth century to the twentieth century; research series: humanities from the end of the nineteenth century to the present) Research on Christian Thought from the Perspective of the Encyclopedia Download Liu Xiaofeng Editor-in-Chief Situation) has greatly expanded the ideological horizons of Chinese intellectuals since the May Fourth Movement.Liu Xiaofeng's own works, such as "Salvation and Freedom", "Towards the Truth on the Cross", "Individual Belief and Cultural Theory", "Narratives of the Descent of the Holy Spirit", "Love and Fear of This Generation", "Choosing the Frost Branches" ", etc. provide another possibility, another depth, and another space for the thinking of Chinese life.For example, thinkers since the May Fourth Movement seem to believe that a certain philosophy or some pioneers or a certain place that is the most unworthy of people is the discovery of the meaninglessness of life. It seems that the top scholar's realm is despair.Under the background of Christian cultural resources, Liu Xiaofeng entered into substantive thinking. Liu Xiaofeng said that it is nothing to find people's despair. Even if people are really deep in evil, they are not sure about the value and meaning of evil. Even if people cannot change the fact of evil , nor agree with and submit to evil.In the context of Christian culture, Sonia's typical question is: "How can I live without God".That is, how can I live without love, compassion, compassion, justice, salvation, and eternal faith in God.In Lu Xun's spirit, "If you want to resist the evil in the world, you must be evil." (42) Liu Xiaofeng said that after Lu Xun awakened, he bowed his head to nothingness and ruthlessness, and made troubles for the darkness instead of saving the world with love and faith. Then, Lu Xun's "enlightenment" does not appear to be "profound" or "sharp".Although Lu Xun never gave up hope, if he did not pin his hope on the belief of love and eternal truth, but gave temporary revenge, struggle and destruction, then such hope is actually despair. (43) "The hope of bearing the evil without being swallowed up by the evil in the present world comes from God's love of suffering in the present world. To receive this kind of love first requires the human soul to be humble and obedient to the sacred and beautiful things. Since resentment Already occupying this soul, the hope that Lu Xun said is actually a grave." (44) On this point, Lu Xun himself actually has a very clear self-knowledge, and Lu Xun "does not want to infect others with his thoughts. Why not I wish, because my thinking is too dark, and I am not sure whether it is correct or not." (45) Lu Xun had a clear understanding of his own mental defects, but the researchers behind Lu Xun often ignored it. Liu Xiaofeng said that in the eyes of Western thinkers such as Kafka, it is the essence of human misfortune not to be able to bear the power to bear evil, and the ubiquitous evil cancels out the ability of people to resist evil.They believe that God is the source of value to distinguish between good and evil, and it is God's ability to distinguish between good and evil.Human beings cannot bear the weight of the fact of distinguishing between good and evil, and they cannot distinguish between good and evil, and they cannot bear it. Therefore, in an extreme state, people will simply write off good and evil.In the view of Kafkas, if people give up the criterion of distinguishing good from evil, they will surely die worse than a dog. "God is not a metaphysical principle of good and evil, but a divine body of love that transcends good and evil. The principle of good and evil is just the embodiment of God's love in this world." (46) Regarding the road to salvation, Liu Xiaofeng said that Lu Xun and Christian culture Kafka and other thinkers in the context are different. Lu Xun believes that there are no roads on the ground, and people can step on some roads at will; while Kafkas think, "Where am I going?" As the master, then, "there is only one purpose, and there is no one way. What we call the way is hesitating." (47) There is only one way to solve the problem of evil in the world, and that is to trust in God, that is, to trust in God for mankind The statutes, ordinances, commandments, testimonies and eternal love of God, "This means that man cannot save himself, only God can save man, and God saves man on the path of the beloved who is willing to suffer. With the help of the sign of the cross, one breath Only then can life meet God." (48) Liu Xiaofeng said that if the Chinese always regard Lu Xun as the "human backbone" as the most reliable, instead of praying to God for salvation, then human salvation will always fall into doubts and denials that seem to be true, brave, and reliable In the repeated cycle of struggle, struggle, destruction, hesitation and despair. A series of papers, translations and monographs by He Guanghu, Yang Huilin, Chen Cunfu, Zhang Qingxiong, Zhang Zhigang, Liang Gong, Mo Luo "Crying for Happiness", "The Immortal Flame", Yu Jie, "My Dream Is Burning", "Light and Shadow", "A Confession of Silence", Liu Qinghan's "A Brief Introduction to Cross-Cultural Lu Xun", etc., Beicun's "The River of Baptism", "I Have a Covenant with God", Hua Zi's "Mother Teresa-Walking in Love" " have touched on this issue. What is divinity?This is a question that needs to be explored clearly in the context of Chinese culture.Christian culture believes that “all human knowledge can be divided into two parts, namely, knowing God and knowing oneself.” (49) In Christian cultural resources, divinity is “God’s essence”, “God’s nature”, “God’s nature” and “God’s nature”. properties".Regarding divinity, Catholic theology believes that "God's physical essence (Physical Essence) is the sum of all the perfections of God", (50) and its main connotation is "there is only one God, who is a spirit body, eternal, infinite, all-wise, All Merciful, All Righteous, in a word, All Good; and in that One and Perfect One is One: the Father, the Son, and the Holy Spirit", (51) Concerning the attributes of God, one, God is glory, God is infinite existence, exists in the infinite, self-existing and eternal, and never changes; 2. God is sovereignty, God is the past, present and future in time, and is omniscient and omniscient; 3. God is holy, God is holy and good; 4. God is love, "God is love". (52) In short, all the properties of God are divinity.The existence of the divine dimension is the cause and condition for the generation, conservation and continuation of various good qualities of human beings.A life far away from divinity is a life dominated by human willfulness and the flesh and blood of the human community. Lu Xun's attitude towards human nature is full of contradictions, he respects it very much, but also doubts it very much.Lu Xun respected "human dignity", "the value of individuality", "self", "this self", "individual", "individuality", "self-nature", "main self", "self-nature", "humanity".He said: "People must develop their own nature and get rid of the persistence of the conceptual world. Only this self-nature is the creator. Only this self belongs to freedom." (53) "Freedom can be powered, and power lies in the individual. "(54) "Everyone's thinking and behavior must take himself as the center. He also regards himself as the ultimate: that is, the one who establishes his nature as absolute freedom." (55) "Only developing individuality is the highest morality. And looking at other things, Xu is useless" (56).Lu Xun said that "people stand up and then do everything", "if it is Taoism, it must respect individuality and promote spirit". (57) But on the other hand, Lu Xun was extremely skeptical and desperate about human nature. When revealing the burden of the world, the oppression of autocracy, and the deceit of superstition, he called for the "truth" and "sincerity" in human nature; from the perspective of evolution, he He believes that young people must be better than old people, and the future will be better than the present, which will eventually turn the current non-humans into "real people"; from the perspective of class theory, he believes that after the oppressed seek liberation, the "dog nature" of the oppressor Human nature will be better after changing it; but when he sees that people in the same revolutionary battle are still betraying and killing like that, he becomes confused about human nature again; Enter blind, gambling rebellion and struggle.Rebel against despair with despair, attack evil with evil, eliminate hate with hatred, and finally enter despair. What exactly is the connotation of human nature?Among the resources of Han culture, Han culture believes that human nature is fragile, changeable, and weak; (58) Yang Xiong "Human nature is also mixed with good and evil. If you cultivate its goodness, you will be a good person, and if you cultivate its evil, you will be a wicked person" (59); Confucius said: "Natural nature is like turbulent water. If it is determined by the east, it will flow east, and if it is determined by the west, it will flow west" (60); It can’t go down. Today’s water, if you beat it and jump it, it can make it pass the bag; The elements such as etiquette and benevolence in human nature are "what you ask for, and what you give up is lost" (62). is fragile.Xunzi said that people "can be Yao and Shun, Jie Tuo, craftsmen, and farmers." Wang Fuzhi said: Human nature "can be accomplished before it is completed, but it can be changed when it is completed." (63) Taoism believes that healthy human nature is not rebellious The laws of the universe, the free humanity that is not imprisoned by artificial rules.Buddhists believe that the quality of human nature depends on cultivation. "It is good to get the truth, and it is not good to be wrong." (64) "If the self-nature is lost, the Buddha is all living beings. When the self-nature is enlightened, all living beings are the Buddha." (65) Therefore, Traditional Chinese cultural resources seldom make right and wrong judgments on human nature, but focus more on the factual exploration of this existence.He believes that human nature is fickle, impermanent, fragile, destructible, and recreable. What is the essence of human nature?Dostoevsky said that human beings are irrational by nature. (66) Christian culture believes that at the source, man was created by God, and this image "includes human knowledge, moral will, perfect virtue before the fall, and an immortal essence." (67) That is, the original humanity also shares the qualities of divinity. (68) But later, people committed sins. In the Old Testament, sins mainly refer to those who miss the target, fail to meet the standard, take the wrong path, intentionally rebel, violate, deviate, violate the law, go astray, deviate, and make mistakes; In the New Testament, sin means falling short of standards, failure, negligence, injustice, injustice, breaking the law, lawlessness, godlessness, immorality, etc. (69) The basic definition of sin in Christianity is: Anyone who rebels against the will of God in all aspects of thought, speech, and behavior is a sin. (70) After human beings sin, human nature is corrupt. Sin has completely changed human beings. Sin has completely defeated and controlled human beings. Sin has pervaded human nature and permeated all people in terms of scope, and penetrated all human ideas, emotions, and behaviors. , making human beings "total depravity" and "total inability"; sin directly changed the original human nature, interrupted the relationship between man and God, that is, interrupted the relationship between man and eternal truth; It destroys the relationship between people, causing human beings to fall into strife, plunder, and killing; sin splits the relationship between people and themselves, making the personality self-rebellious, self-hostile, self-inflated, self-contradictory, and falling into despair; Creational relationships deteriorate into discord, pollution, destruction. In the contrast between divinity and humanity, a train of thought emerges: compared with the fragility, corruption, temporaryness, relativity, limitation and blindness of human nature, only the essence of divinity is holy, righteous, eternal, loving, faithful, Salvation, Absolute and Infinite. The apostle Paul said: "They did not know the righteousness of God, and they wanted to establish their own righteousness, but they disobeyed the righteousness of God." (71) The weak and sinful people do not have the real righteousness, the established Nothing but self-righteous righteousness.In the end, the result of establishing one's own righteousness is confusion, confusion, blindness, emptiness and despair. "The essence of man is his relationship with God." (72) That is to say, the quality of a man depends entirely on whether he is with God.When people take God’s heart as their heart, and when they are protected and cared for by God’s holy justice, their nature is good, and whatever they do will be beneficial; when people stay away from God and let all kinds of evil dominate, their The essence is depravity and corruption, and the consequences of everything people do are unpredictable. Comparing the essence of humanity and divinity, if, like Lu Xun, he did not trust humanity in general, then what exactly did he trust?If you sometimes completely trust in human nature like Lu Xun did, then take a look at the nature of human nature ("totally corrupt", "totally incompetent", "extremely bad", "irrational"), then your life pursuit , For example, Lu Xun’s transformation of national character is very critical here: So, what qualities does Lu Xun want to use to transform people and society?To which goal did Lu Xun want to transform the quality of people and society (73)? Therefore, discovering the lack of divinity is an important discovery in the care of life in modern and contemporary Chinese literature. In terms of contemporary literary creation, Bei Cun is a writer who persistently seeks the peace of the soul and the value and meaning of life, and a thinker who explores the positive value of divinity.For example, Beicun, which is rare in the field of contemporary Chinese literature, uses Christian culture as an ideological resource for understanding, judging and guiding life, and uses positive instead of negative, bright instead of dark, love and tolerance instead of dark. It is a good work of great ideological value to view and grasp life with the vision and mentality of hatred and struggle, hope instead of despair, rationality instead of emotion, prudence instead of recklessness, and heart instead of concept.1. A society with degenerate hearts is the most terrifying society. A society without justice is like the universe without laws, and society will inevitably fall into chaos.The frightening nature of chaotic life is that people's hearts will become bad, bad, cruel, absurd and cruel because they don't have the minimum principles of life.Once people's hearts turn bad, society will fall into a disaster beyond redemption.Kitamura did not sing and follow.2. Repaying evil for evil can only destroy life but not improve life. Zhang Debiao is a righteous bad guy.He shows an important wing of the spiritual ecology of life and literature in modern and contemporary China.Zhang Debiao’s thoughts on liberating the poor and self-improvement are that there is no justice in this society, justice does not work in this society, they are corrupt and perverting the law, why should I obey the rules?They can have mistresses, why can't I play with women?They rob it openly, why can't I steal it?Tat for tat, he is strong, I am stronger than him, he is evil, I am worse than him, whoever hurts my finger, I will hurt his ten fingers, when people are ghosts, the only way to deal with them is you I also become a ghost. (74) Through Zhang Debiao, Kitamura said that it is the Chinese ideological resources, cultural mentality and behavior patterns that repay evil for evil that have repeatedly pushed the real life of China into a disaster where there is no salvation but only destruction.3. Who is innocent?Who has the right to kill?No one can kill anyone based on his own judgment, and no one has the right to kill.Human life is in the hands of the Creator God, and in the laws, regulations, commandments, and laws that God has given to the universe, nature, and human beings, that is, in the secular principles and laws.But God is eternal justice, infinite love, infinite blessing, infinite care, infinite mercy, and infinite salvation to mankind.Everyone sins, God hates sin, God grieves over man's sin, God does not justify guilt, God punishes man's sin.But at the same time, God also forgives and blots out man’s transgressions. In order to save man from sin, God even became flesh and came to the world to bear man’s sin on the cross.Because God is love, God loves all people, God wants everyone to be saved, and no one should perish.Li Baiyi's previous self-righteousness can no longer stand before God's eternal truth. 100% justice does not lie in himself, nor in the surrounding man-made environment, but in God's eternal truth. "Aren't you going to make a mistake? What if you make a mistake?", "What if you kill the wrong person? You might be wrong too." (75) The question pressed Li Baiyi's heart urgently. As a question, this has already It is no longer a question between Qian Jiaming and Li Baiyi, it is no longer a question of this specific case, but where is the real justice, where does the real justice come from, who keeps the real justice, and who does the real justice protect , How to implement real justice.This questioning voice is no longer Qian Jiaming's voice, but the voice of eternal truth.It is no longer a question of explaining to Qian Jiaming, but a question of explaining to the eternal truth.What you are facing now is eternal justice, not a certain person, and the truth, not an excuse. Believe, not prevaricate.Among the cultural resources of Christianity, only God is eternal justice, and the voice of judgment of truth is the voice of God. Only in the face of God’s judgment can human beings have real peace of mind, because God is eternal justice and eternal faithfulness. , everlasting love, everlasting mercy and everlasting salvation.To whom can man entrust himself?To fickle people?No, to God who loves mankind forever.Only when people are with God's way, people's hearts will be in the right state, and only when people are with God, people's hearts can be at peace. People in peace, like Li Baiyi, "are not afraid of To die is to fear injustice, not to fear injustice from others, but to fear injustice to oneself." (76) Li Baiyi said calmly: "I have surrendered myself and let fate guide me." (77) Fourth, believe, believe, and obey the truth instead of obeying people.Then what do I believe?Do you trust the court?No, if the courts were to be believed, I would have surrendered long ago.Suicide?Who am I, what right do I have to kill myself?If you surrender yourself, it is tantamount to sending yourself out and letting yourself be killed. “Here are two questions: Do you believe in other people’s judgments? Do you believe in your own judgments?” (78) Whether in Chinese cultural resources or Christian cultural resources, these two questions are not easy to answer.The difference is that in Chinese cultural resources, problems are easily avoided and circumvented, and people are always detached from the real problems; but in Christian cultural resources, problems are manifested in your heart, making it impossible for you to bypass them.When the problem was not easy to solve with the two cultural resources, Li Baiyi agreed with the Christian ideological resource. He first chose to face it directly, and then chose to obey.It was his daughter who helped him through the last step: "brought me to my final obedience". (79) Who is this obedience to?To people?to court?To myself?No, it is obedience to eternal truth, it is obedience to God.Obedience is to God in the heart. "My court is in my heart." (80) There is no justice in the world except God, and other choices may go wrong except to obey God.One of the prerequisites for obedience is to face God’s guilt, confession and repentance, which is repentance and cleansing. (81) After the end of the Cultural Revolution, especially since the reform and opening up, the Chinese have had relative freedom in life, relatively quiet time, and at least the possibility of thinking and consciously experiencing the truth of life. In the second half of the 20th century, there were two important reasons for the discovery of Chinese divinity. One is that the era of categorically rejecting humanity, categorically denying love, and silently ignoring the soul has basically passed, and people may reflect on the soul; the other is the irrationality of reality. , cruelty and disasters make people yearn for the law of heaven. The so-called God is the law of heaven and the eternal way. The Chinese also want to share the law of heaven with all human beings and enjoy the blessing and protection of the eternal way. The person who discovers divinity discovers the holiness of man, discovers the eternal truth, and discovers the existence of God.