I mentioned earlier that guo moo-jo's research on doo-fu had caused a lot of debate. This brings me to note that many netizens have also been particularly critical of his personality in relation to the high profile of this new cultural figure, who has a high cultural value and a strong political participation. Prof. Wenjoomin of the north chinese language referred to this phenomenon as “bipolar reading”。
Just as engles assessed goethe as “a two-faced reading of guo moo-jo as a great genius and a common man”, i believe that, while political prejudice and moral harshness are inevitable, he also objectively highlights his greatness and greatness, making it a body of chinese intellectuals。
The pioneers of chinese intellectuals came to the historical stage from the time of the spring and fall wars, when they were represented by the “hundreds” and went through a period of more than 2,000 years of the “brothers”, until the beginning of the last century when the new cultural movement became intellectuals of modern meaning. The “two poles” of guo moo-ro are just the symptoms of the historical origins, modern evolution and resulting strengths and weaknesses of chinese intellectuals。
Much of the cynicism of guo moo-jo is due to his ignorance of his cultural contributions as an outstanding figure in the new culture and as a representative of china's emerging intellectuals, his contempt for his character and mental and socio-historical roots, and the misreading of his talent。
Guo moo, one of the founders of china's new poems, one of the founders and founders of china's historical dramas, one of china's pioneers in the history of materialistic history, archaeologists, archaeologists and social activists, is one of the “four circles of oracle”, whose cultural contribution has been remarkable among the new cultural figures that have emerged in the past five or four years. In order to avoid disputes, i do not compare him with a few of the world’s recognized cultural giants, but at least guo moo-jo can fully reflect china’s intellectual talents and historical contributions and roles in intellectual culture。
In fact, if guo’s human attitude is exposed to political participation, it cannot be seen as a personal quality issue and as a commonality of chinese intellectuals. It is only because he is more deeply involved in political participation than others, because his political status is higher than others, and because his political experience and experience are extraordinary and so-called “high ground”, the problem becomes even more acute. On this level, it can be understood by reading barkin's books of the truth. I am not in a position to make a fair assessment of guo moo-jo’s political participation gains and losses, nor to compare them with other cultural giants, but it is a reflection of china’s intellectuals’ intellectual values, social responsibility, and domestic circumstances, while also exposing their common traditional scars, weak personality, and emotional fragility。
Guo moo exposed the weaknesses of chinese intellectuals more fully, and because he was different from lu soon, who had been killed from the old camp. He began with a new face of liberal intellectuals with the excitement, enthusiasm, radicalism and euphemism that have just emerged from long-standing feudal attachments, burning himself like a phoenix. That's enough from his poem the goddess. At the same time, he was influenced by the thought literature of europe and the united states. He had a strong sense of remorse, as rousseau did, and even treated himself as a “naked baby”. All of this constitutes his so-called “poetry”. He even studied academic studies with poets' romance and crudeness, so that he was vulnerable to hard wounds in social sciences such as goldstones, history and archaeology. Most importantly, his “small” was not hidden under a leather robe, but was bare. This can be seen in several autobiographical collections he has written. He's got his own emotional experience, even personal privacy, that's not what other cultural celebrities would do. Similarly, in his involvement in socio-political activities, he tends to express his joy and sorrow, even under his authority, to cry like a “baby”. This expression by guo moo-jo also represents the personality of a group of chinese intellectuals。
This is why i see guo moo as the body of chinese intellectuals. From him, we can see clearly the continuation of traditional chinese culture, the scars of heavy feudal shackles, the influence of multiculturalism and social ideologies since the new cultural movement, the weight of their shoulders and the pain of their hearts, and their sorrow and hope for salvation。
In that sense, i think that the “bipolar reading” of guo moo-jo is valuable. As an old chinese intellectual, guo moo's body is our body. I certainly have no intention of defending my body, much less of its beauty. On the contrary, i think we should crucify our bodies, crucify our heads, weep and repent to the younger generation and to all those who will come after us: children, we are sorry
