Color Version 60 Philosophical Essays You Should Read in Your Lifetime

Author: Lin Yutang, Michel de Montaigne
Publisher:
Publish Date: 2006-04-01
Features:
Dadu's Inclusion Reason: Rational and objective arguments, plain and simple language, profound and minimalist style
Author Bio: Yu Dafu (1896–1945), originally named Yu Wen, styled Dafu, was a native of Fuyang, Zhejiang. Starting in 1911, he began writing classical poetry and submitting articles to newspapers and magazines. In 1912, he enrolled in the preparatory department of Hangzhou Zhejiang University but was expelled for participating in student protests. In July 1914, he entered the preparatory department of Tokyo Imperial High School and began experimenting with fiction. In 1919, he enrolled in the Department of Economics at Tokyo Imperial University. In June 1921, he helped found the New Literature group "Creador" with Guo Moruo, Cheng Fangwu, Zhang Ziqi, and others. In March 1922, after graduating from Tokyo Imperial University, he returned to China. That same year, in May, the first issue of his edited journal "Creador Quarterly" was published. From 1923 to 1926, he taught successively at Peking University, Wuchang Normal School, and Guangdong University. In late 1926, after returning to Shanghai, he took charge of the publishing department of "Creador" and edited "Creador Monthly" and the half-monthly "Flood." In 1928, he joined the Sun Society and, with the support of Lu Xun, edited "Mass Literature." In March 1930, the Chinese Left-Wing Writers League was founded, and he became one of its initiators. In April 1933, he moved to Hangzhou. In 1936, he became a consultant to the Fujian Provincial Government. In 1938, he went to Wuhan to participate in the anti-war publicity work of the Third Department of the Military Council's Political Department and was elected as a standing committee member of the All-China Literary and Art Anti-War Association at its founding conference. From December 1938 to Singapore, he edited the supplements of newspapers such as "Xingzhou Daily." In 1942, as Japanese forces advanced on Singapore, he retreated with Hu Yuizi and Wang Renshu to Sumatra, changing his name to Zhao Lian. In 1945, after Japan's surrender, he was killed by Japanese military police. Gentle and kind, the essence of a poet. The national character of our country has always been like this, so self-restraint and adherence to propriety are practiced through benevolence and forgiveness. As a result, a custom of loving peace and preferring others to wrong us rather than us wronging others has emerged. However, when forced too hard, one may, almost heroically, rise up in anger. King Wen's anger was not to eradicate the fierce, cruel, insatiable, and treacherous vices entirely. But human nature contains beastly nature, just as beastly nature contains human nature. The cruelty and venom of the enemy, though common, is no doubt that beasts sometimes reveal humanity, and humans sometimes show their true nature. When a bird is about to die, its cry is sorrowful. Before the Ding sacrifice, a yellow ox is sacrificed, and even a scholar in robes may shed tears in its eyes. A young deer is captured, and the mother deer grieves, and the love between mother and child is the same for humans and beasts. Walter says that it is the duty of an artist to discover beauty in ugliness. Therefore, I also say that to excavate humanity from beastliness is also the essence of a gentle and kind poet. Appreciation of Beautiful Prose Yu Dafu's article presents the essence of human nature in extremely minimalist language. Yu Dafu begins by saying, "Gentle and kind, the essence of a poet." This means discovering human nature and the significance of discovering human nature lies in encouraging and advocating it. "The national character of our country has always been like this, so self-restraint and adherence to propriety are practiced through benevolence and forgiveness. As a result, a custom of loving peace and preferring others to wrong us rather than us wronging others has emerged." This means that human nature in our nation is originally good and beautiful, but its beastly side may be forced to emerge, provided it is "forced too hard," leading to violence replacing violence. However, violence replacing violence is ultimately a vicious cycle, and from a rational perspective, it is not the best solution. Objectively viewing one's own human nature and that of the enemy is perhaps a reasonable way to avoid beastliness. Therefore, Yu Dafu suggests that we pay attention to discovering the humanity of the enemy, "beasts sometimes reveal humanity." In an era when national character was widely discussed and amid widespread indignation, Yu Dafu expressed his own views, demonstrating objectivity, comprehensiveness, and an ability to transcend the ordinary. From another perspective, Yu Dafu seems to be discussing art as well, advocating for a benevolent, inspiring, and guiding art that is gentle and kind—"discovering beauty in ugliness," "excavating humanity from beastliness"—rather than an art that is evil, inciting hatred, and leading to the outbreak of beastliness. This aligns with Yu Dafu's consistent artistic ideals. P34-35