Talk about all sorts of things

Author: Qian Liqun
Publisher:
Publication Date: 2005-05-01
Features: Since China opened its doors, we have been talking about "the East" and "the West." And we have been talking endlessly—from the mid-20th century to the present, perhaps continuing indefinitely, almost becoming a "century-old" or even "post-century" topic. Moreover, there are countless diverse opinions. People talk and debate, and almost no modern intellectual has failed to express their views on this "eternal hot topic." The related works are not just "countless" but practically innumerable; as for the insightful remarks of ordinary people shared over tea and dinner, they are everywhere, but unfortunately, they are not recorded and thus lost to history. What remains are systematic and profound essays as well as spontaneous reflections. Although still written from the perspective of intellectuals, they are more authentic and revealing because they are "casually" expressed, showcasing the true nature—or the mindset, demeanor, and spirit—of the speakers (modern Chinese intellectuals) when discussing "the East" and "the West." This is precisely what interests us; it is better to focus on "how" something is said rather than "what" is said—perhaps this is a more "literary" perspective. Reading the essays in this collection, we first encounter a global consciousness that takes pride in being a "citizen of the world," along with a grand vision and a boundless love for humanity. Zhou Zuoren wrote an essay titled The Bean of Connection, where he expressed his fondness for the Buddhist concept of "" (fate or connection), saying it "can explain many things in the world" and "adds a touch of poetry." In a sense, "global consciousness" is the discovery of the "" between oneself (and one's own nation) and others living on Earth (and other nations). This "discovery" is truly poetic. Just read Zhou Zuoren's essays included in this collection, such as The Day of Connection, On the Thunder God, and Japanese Food, Clothing, and Housing, and you will easily feel the genuine joy his generation experienced when comparing and studying folk customs, realizing the similarities and differences between Chinese people and culture, and the Japanese across the sea. Their heartfelt smiles and spontaneous expressions are deeply moving.
Among other writers like Lu Xun, however, he discovered from the relationship between "China (Chinese people)" and "the world (citizens of the world)" that China (Chinese people) had too many "national essence" (i.e., an overly heavy burden of traditional history), making them "too special" and thus difficult to coexist and gain a place alongside others. This led to Lu Xun's "great fear" that if China did not reform, it would be "pushed out of the world of people" (Random Thoughts·No. 36). This sense of being a "lonely orphan of the world (humanity)" and crisis is equally moving.
But who else besides Lu Xun, such a sensitive intellectual, possessed this kind of self-aware national "loneliness"? At that time, the majority of the nation was still immersed in the delusion of "collective, patriotic arrogance," making the pioneers even more isolated and lonely, as Zhou Zuoren described it: "an unbearable loneliness felt in the crowd," like "being squeezed into a tide of people at a temple fair, especially like a single leaf, completely isolated and disconnected from everything." The joy of "connecting with the world" we mentioned earlier actually contains a subtle, indescribable sorrow and the pain of solitude.
When we speak of the "broad sentiment of humanity," we refer to a rich and complex emotional world: love for humanity and the suffering of humanity are always intertwined. The profound "poetry" in this lies in the need for careful reflection, and it must not be simplified.
Equally striking is the equality and independence consciousness demonstrated by our predecessors when discussing "the East" and "the West." As Lu Xun said, this was originally a "national essence" of China. Looking back at the Han and Tang dynasties, people were "so open-minded," their "spirit was truly grand," and the people had "confidence that they would not be enslaved by foreign races." When adopting foreign things, they treated them "as captives," using them freely without any hesitation. Only in modern times, during the decline of feudalism, did they become overly sensitive and fragile, "feeling as if foreign things were coming to capture them," resisting, trembling, retreating, escaping, and shaking uncontrollably" (Reflections on Looking in a Mirror). Lu Xun repeatedly shouted in the 1920s and 1930s to restore and establish "national confidence"—this was indeed hitting the "key point."
If the reader takes the time to read selections from Lin Yutang's The Spirit of Chinese Culture and Selected Letters of Fu Lei included in this collection, they will easily discover that the "confidence" expressed by the author is rooted in the idea that, in the face of the development of "human culture," the cultures of all nations are equal, and their respective "individualities" should be respected. Thus, the author can freely and unrestrainedly comment on the strengths and weaknesses of the cultures of all nations (including their own) with a calm and effortless tone. The value scale and perspective of "human culture" he holds do not exclude national consciousness in cultural evaluation, but they are entirely unrelated to the psychological distortion of national arrogance or self-deprecation (which can quickly transform into the two poles). Instead, they reflect a healthier national mindset: it is both self-respecting, understanding its own value, and self-respecting, refusing to deny or rely on other cultures to validate itself; it also maintains a clear self-critical spirit, openly acknowledging its shortcomings, while remaining open to world culture and continuously renewing itself. This is precisely where the hope lies for the revitalization of national culture, and indeed, the entire nation.
In recent years, people have often talked about "tradition." This is also a kind of "tradition," the "tradition" pioneered by the May Fourth Movement, and we should take the time to summarize and carry it forward—this is probably "obvious."
The reader may also notice that many authors, when discussing "the East" and "the West," often fill their writing with humor. Once these modern intellectuals gained a "world citizen" perspective and examined "the East" and "the West" with a clear rational spirit, they naturally achieved a "distance of observation." Standing on the "pinnacle of human culture," both "the East" and "the West" revealed their flaws and unique values when compared to each other. This "amusing" and "lovable" duality greatly stimulated the humor of the writers. In the midst of "finding it hard to hold back laughter," their humor contained both tenderness and warmth, as well as a hidden bitterness. Such humor is rich and not frivolous, both mellow and thought-provoking, elevating the reader's spirit to a new realm.