By Jeremy Tambling
The fiction of Lu Xun (1881-1936) offers with China after the 1911 Revolution. Jeremy Tambling uses severe and cultural conception to think about those brief tales within the context of chinese language fiction, the paintings of the quick tale, and literary modernism.
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Additional info for Madmen and Other Survivors: Reading Lu Xun's Fiction
Hence he is against ‘the origin of species’. Whereas evolutionary thought, because it is teleological, concentrates on the end of the process, the perfected type, or species, Nietzsche is interested in the in-between, on what is becoming. In a note of 1881, Nietzsche says that ‘there are no species, but only different kinds of individuals! 16 In terms of the specific quotation, the ape, which teases humanity because of its power of imitation, may be seen as the supreme imitator, and an example of the ‘herd’ animal, as opposed to the predatory animal.
The effect of this slippage is to deny the connections between the death of Xia, killed to satisfy predatory demands, and the death of Shuan who is, of course, not revived by the blood of the other boy. It also has the effect that the reader thinks that events A are the crucial ones, whereas events B, partially repressed or hidden, as in the first section, are at least as important, and public, affecting the political scene, as events A apparently do not, save, of course, that illnesses are also part of political life.
Whereas both the Western bourgeois and the Chinese neo-Confucian think in their different ways in a self-satisfied mode of ‘man’ as a completed, and perfected species, the culmination of everything, so that fixed rules and standards may be laid down for him, evolutionary theory can be used, perhaps against Darwin, to see man as not a single achieved thing, but a split between a plant (vegetable life) and a ghost (someone who thinks of themselves as no more than spirit). e. intense energies, which ‘come from external parts or from the individual’s own parts.