Sister-in-law Xianglin

1. The call sign of the miserable and weak——the image of being insulted and damaged

Looking at the life of Sister-in-law Xianglin, she is a A life full of blood and tears is a heartbreaking life. Xianglin's wife's life was a life of painful struggle under the shackles of divine power, political power, clan power, and husband's power. The political power represented by Mr. Lu Si, the husband's power represented by her husband's family, and the clan power represented by her cousin formed a hard knife to slaughter Xianglin's wife. Under this knife: first she was sold and remarried; then she lost her husband and her son, was deprived of her house by her cousin, and lost the right to live an independent life; when Mrs. Xianglin came to Lu Town again with the pain of losing her husband and her son, However, Mr. Lu regarded Mrs. Xianglin as an immoral person and deprived her of the right to participate in blessings; while the people with the same status as her treated her with indifference and ridicule. Step by step, they pushed Mrs. Xianglin into a desperate situation in life. The soft knife formed by feudal superstition and feudal ethics is the invisible blood-eater that caused the tragedy in Mrs. Xianglin's life. Her out-of-the-ordinary resistance almost ended her young life early. The fear and yearning for hell and the confusion about whether there is a soul overwhelmed this rural woman and put her in a difficult situation in life. Under the joint strangulation of these two visible and invisible butcher knives, Mrs. Xianglin became a lamb on the cross, ready to be slaughtered; she led the world's ridicule and ridicule, on that windy and snowy night, when others were immersed in the sound of blessings. When she was pregnant, she quietly left this world that had caused her so much suffering. Sister-in-law Xianglin was originally a working woman who was hard-working and capable, regardless of food or strength, and could be compared with a man. However, she was such a person who had no extravagant expectations for life, but she was not tolerated by that society and was not given the opportunity to be a human being. Qualification and dignity. This shows the cruelty of society at that time, the indifference of the world, and the humiliated and damaged living conditions of working women.

2. The loss of my consciousness——the endless resistance

As a woman from the old era, it can be said that Mrs. Xianglin is a person who has lost her self-awareness. A kind of unawakened character in Lu Xun's works. Xianglin's wife tied her life value to the chariot of feudal ethics. What she tried her best to maintain was not to be thrown off the chariot of feudal ethics. If Xianglin If my sister-in-law is rebellious, then her rebelliousness is what is tragic about her. Her resistance was the interpretation of the influence of feudal ethics on her, which made her sink deeper and deeper into the quagmire of feudal ethics. Her resistance made her life tragedy even worse. Xianglin's "extraordinary" resistance in the process of remarrying maintained the feudal ethical creed of "a good girl never marries a second husband", rather than Liu Zhi's brave resistance to maintain her loyalty to love. What Liu Lanzhi embodies is the pursuit of love and the pursuit of self-life value. What Xianglin's wife did was to gain recognition from the feudal order so that she could secure her position as a slave. Sister-in-law Xianglin's worship of feudal ethics makes her resistance a victim of feudal ethics. The more she moves forward on the track of sealing away ethics and establishing ethics, the more she betrays her self-worth. As for Mrs. Xianglin's doubts about the existence of the soul, it does not mean that she has awakened. Although the theory of ghosts and gods was not deeply ingrained in her mind, as the article said, "this is something that has never been known in the mountains." But doubts about the existence of the soul can only be a reflection of her psychological state of being unable to live and not daring to die. She cannot even die independently, which shows the cruelty of feudal ethics that harms people. Just as the article says, "I hope it exists, but I hope it doesn't exist." I hope it exists because I want to see my family after death; I hope it doesn't exist because I'm afraid it will be sawed in half and divided between two men after death. To wish for it or not is to believe that hell exists. Although she suffered the painful loss of her husband and son, Xianglin's wife did not completely lose her confidence in life. She still tried to win a place for herself in that society by "donating the threshold", but the words "Leave it alone, Mrs. Xianglin!" pushed her into the bottomless abyss, and finally made her embark on the path of The end of life. Losing her husband and her son did not make her despair, but losing the power of blessing made her despair. This shows that the value of her life is inverted. With such a misplaced value of life, no matter how much Mrs. Xianglin fights, she can only lead to destruction and failure in the end. misunderstanding.

3. Transformation from human to non-human - the accumulation of traditional cultural consciousness

Tolstoy wrote in the opening words of "Anna, Karenina"; "Every happy family is similar, but every unhappy family is different." Xianglin's misfortune is not only the misfortune common to working women in the old society, but also her personal misfortune. She used her unfortunate life to play a sad song.

It is in this lament that she gradually transforms from human to inhuman. A hard-working and capable working woman was transformed into an insensitive living dead corpse. In this alienation process, Xianglin's Wife not only shows the traditional consciousness of Chinese women serving the patriarchal society, but also shows Xianglin's deep sense of servility. From Confucius to the formation of Neo-Confucianism in the Song and Ming Dynasties, in the social process that lasted for thousands of years, the status of women has long made women the objects of oppression and enslavement by the patriarchal society. It can be said that the root of Xianglin's tragedy was already doomed before she came into this world. On the other hand, it is precisely because of the enslavement of women by the patriarchal society for thousands of years that Xianglin's wife shows a strong sense of servility. It can be said that what she fought for her whole life was to secure her position as a slave. For example, when Mrs. Xianglin first arrived in Lu Town, she cooked all the blessing gifts all night long, all by one person, and she did not have to do any day labor. She was so satisfied that she even had a smile on her lips. When he came to Lu Town again, he lost the right to bless, and thus lost the right to be a human being, and became a living dead corpse that still had a breath of life. It can be said that in the process of alienation from human to non-human, the servile consciousness imposed on Chinese women by feudal society is a factor that cannot be ignored.

In general, Mrs. Xianglin’s life was a tragic life, an unfortunate life. It was feudal ethics and feudal ideology that pushed Mrs. Xianglin from the human world to hell, from a human to a non-human. It has become the epitome of the tragedy of the life of working women in the feudal era

Ah Q

"The True Story of Ah Q" was written in 1921. It is Lu Xun's only novella and his most famous one. One of the works. Lu Xun wrote "The True Story of Ah Q" "to expose the weaknesses of the people" and "to write about the soul of a modern Chinese people."

"The True Story of Ah Q" is set in the isolated and backward rural town Weizhuang before and after the Revolution of 1911, and creates a typical example of a farmer who was severely persecuted both materially and spiritually. The work prominently depicts Ah Q's "spiritual victory method", while also showing many other complex factors in his character.

Ah Q is simple and foolish but smooth and rogue. Ah Q made a living by selling his labor, living in a hazy manner, working and living almost by instinct. But on the other hand, Ah Q showed himself to be a smooth rogue. You see, "He scolded those who were dull and beat those who were weak. He stole the radishes from the nunnery and was discovered by the nun. She refused to admit it and said, "Can you make it agree?" He is quite good at it. A "flexible method" of adapting to the situation.

Arrogant and self-contemptuous, Ah Q looked down upon all the residents of Weichuang and showed no respect for Mr. Zhao and Mr. Qian. His famous saying is: "We were much richer than you before! Who are you!" But on the other hand, Ah Q is very capable of looking down on himself and defeating him. He easily admitted that he was an insect and begged for mercy; when his gambling money was taken away, he slapped himself in the face and used self-deprecating methods to eliminate the pain of failure.

Ah Q is overbearing and cowardly. He behaved very domineeringly in front of those who were weaker than him. He was defeated by Wang Hu and was beaten by the fake foreign devils, so he got angry at the little nun for no reason; he was persecuted by Mr. Zhao and lost his livelihood, so he vented his dissatisfaction on Little D. When the revolution comes, he will not allow Little D to make a revolution. In front of these weak people, Ah Q is as powerful as Mr. Zhao, but in front of the strong, he is very cowardly and will not retaliate against Mr. Zhao and the fake foreign devils. , was arrested in the county court, his knee joints naturally became loose, and he knelt down.

A Q was sensitive to taboos and numb and forgetful, and he had a leprosy on his head. The scars became a forbidden area for him, and thus he committed a contraindication, but he was numb and forgetful when faced with the actual humiliation. After courting, he had just been beaten by Zhao Xiucai, but he quickly forgot about it and went to watch the fun instead. . In the end, he was imprisoned and sentenced to death. He still didn't know that the circle was not round, but he still tried to win the applause of the audience when he showed it to the public.

Lu Xun once commented that Ah Q was "sorrowful for his misfortune and angry for his inability to fight", hating that he had no spirit in his bones. The end of Ah Q's era does not mean that Ah Q-like characters no longer exist, nor does it mean that all weak people do not exist anymore. You need to change your situation through your own efforts.

There are many people like this in society today: they would rather defraud the government to get subsistence allowances than actively find a job, have no knowledge and skills and do not want to make progress, and live in chaos... Maybe their poverty is caused objectively, but have they worked hard subjectively? ? Several times I thought I was doing good deeds, but later it turned out that my compassion was taken advantage of and squandered!

Quasimodo

Quasimodo has an extremely ugly appearance: a geometric face, a tetrahedron nose, a horseshoe-shaped mouth, uneven teeth, and one eye. , deafness, hunchback... It seems that God has brought all the misfortunes to him. What Hugo created was not just a simple "ugly monster", he gave Quasimodo a kind of "beauty", an implicit inner beauty. Quasimodo's appearance is ugly, but his heart is noble. He bravely rescued Esmeralda from the "tiger's mouth" of the feudal church and used the method of "temple refuge" to save the girl's life. In Notre Dame, Quasimodo takes great care of Esmeralda. In the end, Quasimodo put on the wreath of "The Ugly King" amidst the ridicule of everyone; he swore to protect Esmeralda to the death but was an accomplice of the sanctimonious Claude; he just watched from the bell tower His beloved girl married the "gallows", but he had to smash his "reborn parents" into pieces... As a romantic work, the dramatic scenes not only give us a gripping shock, but also make the characters... The contradictions and conflicts between the time and one's own heart are vividly displayed.