Spiritual Journey (Autobiographies of 36 Contemporary Chinese Scholars)

Author: He Huahong, Xu Youyu, Li Yinyang, Ge Jianxiong
Publisher:
Publish Date: 2006-10-01
Features: He Huahong, Xu Youyu, Li Yinyang, Ge Jianxiong, Liang Xiaomin, Ding Dong, Yang Dongping, Ji Weidong, Cui Weiping, Chen Jiaqi—A spiritual archive of a generation of intellectuals. Those who have experienced the recent "century" and "decade" of great changes in personal fortune or misfortune can be said to be lucky from the perspective of understanding: when has Chinese history ever witnessed such profound changes in such a short time?—Preface by He Huahong
Memory, language, and writing are the greatest treasures bestowed upon humanity by heaven. Those who possess nothing else can be spiritually enriched because of them. Of course, this treasure also needs to be carefully guarded to prevent it from being lost or stolen.—Xu Youyu
This is not a "private little book" like a "collection of life," but rather a "historical great book" that reflects the spiritual journey of the scholars over the past 30 years. From their spiritual journeys, readers can see the side profile of Chinese society struggling forward yet filled with hardships.—Afterword by Cao Baoyin
Every era has its own voice. These 36 vivid personal reflections truly record the indelible intellectual pulses or the soul stories of sorrow and joy in our time. These Chinese thinkers did not lead the development of historical trends; often, they could only passively accept the ebb and flow of the times like most people. However, they personally experienced the scenes of history and faithfully recorded this era in their hearts. Though they may not be at the forefront of the times, their souls have always mirrored it. Even in the most difficult circumstances, they never stopped observing and reflecting on the fate of the nation and its people. What we can confirm is: their souls have not strayed; their thoughts are still on the way. Perhaps, after generations have passed and the tides have washed away the sands, people will still be able to approach and recreate history through these oral, personal thought records.
Xu Youyu, researcher at the Institute of Philosophy, Chinese Academy of Social Sciences. Works include: "The Copernican Revolution," "Russell," "Language and Philosophy" (co-authored), "The Genesis of the Spirit," "Farewell to the 20th Century," "Various Forms of Rebellion," "1966: The Memories of Our Generation" (edited), "Turning Back at a Glance," "Facing History," etc.
When faced with sudden, irresistible changes, individuals are like isolated boats in the waves of the sea or withered twigs in the whirlpools of rivers—fate entirely beyond their control. This is the epitome of the fate of the Chinese people over the past century. On the other hand, humans are living beings with souls, not dust and ashes without perception or value, drifting with the wind, nor just bricks and mortar building historical edifices. In the tides of history or its reverse currents, humans can judge and choose. When calamities and crimes occur, if one cannot resist or even speak out, at the very least, one can record. Memory, language, and writing are the greatest treasures bestowed upon humanity by heaven. Those who possess nothing else can be spiritually enriched because of them. Of course, this treasure also needs to be carefully guarded to prevent it from being lost or stolen.
On January 9, 1976, the wind in Chengdu was biting cold, and the sky was overcast. That morning, I heard from the radio that Premier Zhou Enlai had passed away. People's grief was spontaneous and immense. Many organizations held mourning ceremonies, and some even sent telegrams to the Central Committee on behalf of the masses or the Party Committee, requesting that Zhou's body not be cremated but preserved for the people to pay their respects. There were orders prohibiting memorial activities, and the newspapers showed arrangements for mourning that were unusually low-key and perfunctory, while instead being filled with critiques of Deng Xiaoping's "rightist restoration." Some even openly accused Deng, this "unrepentant capitalist roadster in power," of being protected by the "biggest capitalist roadster in the Party." The targets were clearly pointed at Zhou. The Cultural Revolution had already lasted for a decade, and people had gradually become sobered and from the initial blindness and fervor. After the two prominent figures had been overthrown, Zhou had also become a target, which had long been an open secret among officials. There was a saying among officials: "Critique Deng but not Zhou; if you critique Zhou, chaos will ensue." From the TV reports, we saw that Jiang Qing did not remove her hat when paying respects to Zhou's body, which immediately sparked various discussions and criticisms. In fact, I noticed that Zhu De, then the Chairman of the Standing Committee of the National People's Congress, also did not remove his hat, but no one said anything about Zhu De—he was simply too old, and everyone knew he was a close comrade-in-arms of Zhou, with no disrespectful intentions.
As the Qingming Festival approached, spontaneous mourning activities for Zhou in the gradually intensified. From the People's South Road Square, the center of Chengdu, to the People's Park, the streets and alleys were covered with articles, poems, and paintings praising and remembering Zhou, some of which were of very high quality. People crowded together to view, read, and copy them. The content praising Zhou was often intertwined with critiques and allusions to Jiang Qing and others. Later, large-character posters openly naming and criticizing Zhang Chunqiao appeared. The author was Bai Zhiqing, a technician from a factory. Before the posters appeared, there had been disputes, and in the end,