The reason why Lu Xun is more sober than others is that he thinks deeper and further than others. He extended his thinking to after the revolution was successful, revolutionaries became politicians, and ideas became systems. He said: "After the revolution was successful, I had a little free time. Some people complimented the revolution, while others praised the revolution. This is no longer revolutionary literature. When they compliment the revolution and praise the revolution, they are praising those with power. What does it have to do with revolution?"

< p>Lu Xun had already seen through the subtle relationship between politics and revolution, which reflected his position as a pure intellectual. As an intellectual, his independent critical spirit enabled him to break away from the constraints of political groups and institutional power and truly proceed from people-oriented principles.

His criticism of power and those in power applies to both before and after the revolution, in new and old societies. Compared with Lu Xun's true criticism, the criticism that is extremely popular on the left seems to praise the revolution, but in fact it is a disguised criticism of "praising virtues" and is pseudo-criticism.

While criticizing pseudo-revolutionary literature, Lu Xun also realized that after the success of the revolution, literati who spoke with their conscience in an independent manner could not escape their tragic fate. He said: "At this time, there may be sensitive writers who feel dissatisfied with the status quo and want to speak out again. In the past, political revolutionaries agreed with the words of writers and artists; until the revolution succeeded, politicians changed what they had opposed in the past. The old methods that have been used by people are still unsatisfactory to writers and artists, and they have to be excluded or have their heads cut off."

What Lu Xun revealed was not only that of that time. What he reveals is an unchanging historical law that has existed in China for thousands of years. Anyone who likes to read history will understand this rule.

Lu Xun is so complicated that everyone has a different Lu Xun in their eyes. In the eyes of the left, he was a great proletarian warrior, while in the eyes of the right, he was an enlightener with a humanitarian and individualistic stance. In the past decade or so, he has been interpreted in dozens of versions by various doctrines.

Lu Xun’s complexity not only brought great wealth to future generations, but also left a difficult problem for future generations: What kind of person was he? What is the spiritual essence that runs through his life? This is the primary question to find out whether Lu Xun was exploited.

Since the 1940s, the Luyan community has lacked an independent personality. The few intellectuals who can study Lu Xun based on their conscience and transcend the limitations of the history of the times have always been in a marginalized position. Although mainstream Lu Xun studies have played a certain role in promoting Lu Xun over the years, they have not made any substantial achievements in studying the ontology of Lu Xun. On the contrary, they are partly responsible for the trend of "distorting" and "deifying" Lu Xun before the Cultural Revolution.

It was not until the ideological circles in the new era had a certain tendency towards freedom that some humanistic intellectuals who inherited Lu Xun’s independent thinking spirit gained a limited voice. The achievements of the Lu Xun Institute in recent years are all related to these humanistic knowledge related to molecules.

But in fact, their right to speak is limited, and their road to restoring Lu Xun is obviously not smooth. There are still many restricted areas that cannot be entered in the field of Lu Xun.