Talking about this and that -- A Series of Books on Culture

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 "trans-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 "ever-trending" subject. The related works are not just "countless" but practically innumerable; as for the insightful remarks of ordinary people shared over tea and snacks, they are everywhere, but unfortunately, they are not recorded and thus lost to history. What remains are systematic and profound essays as well as casual observations. Although still from the perspective of intellectuals, these "casual" conversations reveal more of their "true nature" or, perhaps, the mindset, demeanor, and character of modern Chinese intellectuals when discussing "the East" and "the West." This is precisely what interests us; it is better to focus on "how" to speak rather than "what" to speak—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 "world citizen," accompanied by a grand vision and a broad compassion for humanity. Zhou Zuoren once wrote an essay titled The Bean of Connection, where he expressed his fondness for the word "yuan" (connection) in Buddhism, saying it "could well explain many things in the world" and "added a touch of poetry." In a sense, "global consciousness" is the discovery of the "connection" 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, Chinese culture, and their counterparts across the sea in Japan. 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 (world citizens)" that China (Chinese people) had too many "national essence" (i.e., an overly heavy burden of historical tradition), making them "too special and thus difficult to grow and gain a place alongside others." This led him to fear that if China (Chinese people) did not reform, they would be "pushed out of the world of world citizens" (Record of Feelings·No. 36). This sense of being a "world orphan" and the accompanying loneliness and crisis were equally moving. But only a few sensitive intellectuals like Lu Xun possessed this kind of self-aware national "loneliness." At the time, the majority of the nation was still immersed in the delusion of "nationalistic self-importance," making the pioneers even more isolated and lonely, as Zhou Zuoren described it as an "unbearable loneliness" felt "among the crowd," like being "a single leaf, completely isolated and disconnected from everything else" during a temple fair. The joy of "connecting with world citizens" actually contained a subtle, indescribable sorrow and loneliness.
When we speak of the "broad compassion of human consciousness," we refer to a rich and complex emotional world: love for humanity and human suffering 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 sense of equality and independence demonstrated by the predecessors when discussing "the East" and "the West." As Lu Xun said, this was originally a "national essence" of China. Reflecting on 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, freely commanding them without the slightest 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," rejecting, fearing, retreating, escaping, and trembling in fear at the mere sight of them" (Reflections on Looking in Mirrors). Lu Xun repeatedly shouted in the 1920s and 1930s to restore and establish "national confidence"—this was indeed hitting the "key point."
If readers are interested in reading selections from Lin Yutang's The Spirit of Chinese Culture and Selected Letters of Fu Lei included in this collection, they will easily notice that the author's "confidence" 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 cultures of all nations (including their own) with a calm and carefree tone. The value scale and perspective of "human culture" here do not exclude national consciousness in cultural evaluation, but they are entirely unrelated to the psychological distortions of national arrogance or inferiority (which can quickly transform into each other). 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. Moreover, it 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. We should take it seriously and carry it forward, which is probably "obvious." Readers may also notice that many authors, when discussing "the East" and "the West," often fill their writing with humor. Once these modern intellectuals adopt the perspective and mindset of a "world citizen," examining "the East" and "the West" with a clear rational spirit, they naturally gain a "distance of observation." Standing on the "pinnacle of human culture," both "the East" and "the West" reveal their flaws and unique values when compared to each other. This "amusing" and "lovable" duality greatly stimulates the humor of the writers. In the midst of "finding it hard to hold back laughter," their humor is both tender and warm, yet also bitter. Such humor is rich and not frivolous, both mellow and thought-provoking, elevating the reader's spirit to a new realm.