Newly Compiled Selections of Modern Chinese Literature (Vol. 1-3)

Author: Chief Editor: Zhu Wenhua et al
Publisher:
Publish Date: 1996-12-01
Features: Excerpt: Moreover, the notion that poets or literary figures are superior to all others and that their work is more noble than any other is also incorrect. For example, in the past, Heine believed poets were noble, while God was just. Poets, after death, would go to God, sit around Him, and He would offer them candies. Nowadays, the idea of God offering candies is naturally not believed by anyone. However, the belief that poets or literary figures, in the present, are fighting for the revolution of the working masses and that in the future, once the revolution succeeds, the working class will surely reward them generously, treat them with special favor, give them first-class seats, serve them special meals, or have laborers hold butter and bread to offer them, saying, "Our poet, please use it!" is also incorrect. In reality, such things will never happen. It is even possible that things will be worse than now—not only will there be no butter and bread, but even black bread might be unavailable. The situation in Russia after the revolution for the first one or two years serves as an example. If one does not understand this situation, it is easy to become "right-wing." In fact, the working masses, unless they are the "promising ones" as described by Liang Shiqiu, will never particularly value the intellectual class. For instance, in the novel Destruction that I translated, Metek (a member of the intellectual class) is often mocked by miners. Of course, the intellectual class has its own tasks to fulfill and should not be looked down upon. However, the working class has no obligation to specially favor poets or literary figures. Now, let me discuss the points we should pay attention to in the future. , In the struggle against the old society and old forces, it must be resolute, persistent, and focus on strength. The foundations of the old society are originally very solid, and a new movement cannot shake it without greater force. Moreover, the old society has good methods to make the new forces compromise, but it itself is absolutely uncompromising. In China, there have been many new movements, but each time the new has failed to overcome the old. The main reason is that the new side lacks a resolute and broad purpose, demands too little, and is easily satisfied. For example, the vernacular movement. Initially, the old society fiercely resisted it, but soon allowed the vernacular to exist, giving it a meager place—such as small corners in newspapers where articles written in vernacular could be seen. This was because, in the eyes of the old society, the new thing was nothing to be feared, so it allowed it to exist, and the new side was satisfied, thinking that the vernacular had gained the right to exist. Another example is the past dozen years of proletarian literature movement, which was almost the same. The old society also allowed proletarian literature because it was not powerful. In fact, they even adopted it, using it as decoration, as if placing a rough bowl used by workers in a living room alongside many antique porcelain pieces would look distinctive. As for the proletarian literary figures, they had already gained a small position in the literary world, and their manuscripts were selling well, so there was no need to continue the struggle. Critics also sang victory songs: "Proletarian literature has triumphed!" But aside from individual victories, how much actual progress has proletarian literature made? Moreover, proletarian literature is one wing of the liberation struggle of the proletariat. It grows alongside the growth of the proletariat's social power. When the proletariat's social position is low, the literary status of proletarian literature may seem high. This only proves that proletarian literary figures have strayed away from the proletariat and returned to the old society.