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孔乙己笔记
写作于1919； 五四运动
- 酒馆的长衫顾客代表鲁迅自己和整个一代中国知识分子的处境
- 1905年清政府废除科举制，西学代替了持续1300多年的四书五经传统
- 《中庸》The Doctrine of the Mean
- 春秋 The Book of Spring-Autumn Period
- 中华文化本身受到质疑 cultural credentials questioned and challenged
- 教孩子写茴香二字；比喻士大夫阶层的可怜惨状； Kong was delighted, and tapped two long fingernails on the counter. “Right, right!” he said, nodding. “Only there are four different ways of writing hui. Do you know them?” My patience exhausted, I scowled and made off. Kong Yiji had dipped his finger in wine, in order to trace the characters on the counter; but when he saw how indifferent I was, he sighed and looked most disappointed.
- 孔乙己表现出一种无奈，没有任何尊严和脸面; 只能在双腿被打断之后自己用双手撑地抬着自己移动
- 孔乙己表现出无用，偷书换钱，对儒家文化的一种清算; 也让人想到福泽的说法，在东西文化中选择：“Unless we want to prevent the coming of this Western civilization with a firm resolve, it is best that we cast our lot with them. If one observes carefully what is happening in the present world, one should realize the futility of preventing the onslaught of Western civilization. Why shall we not float with them (the West) in the same ocean of civilization, sail the same waves, and enjoy the fruits and endeavors of civilization? … My noble Japanese country men, it is our principle to recognize the need of the country over the weight of the government. Through the reliance of the Imperial Household’s dignity, we shall overthrow the old government and establish a new one. Everyone in the country shall completely adopt the modern Western civilization. (It is from doing so) Not only that Japan may strip away its old self, it will create a new axle in the entire continent of Asia, and this is where the essential ideology of the mere two words of “Datsu-A” – depart from Asia –lies.
- 孔乙己的无地自容也是郭嵩涛的自卑：“中国士大夫知此义者尚无其人伤哉”！传统服装礼仪没有用，不收到尊重。
- Arthur Smith on Chinese obsession with 脸面；“ . . . It should be added that the principles which regulate “face” and its attainment are often wholly beyond the intellectual apprehension of the Occidental, who is constantly forgetting the theatrical element, and wandering off into the irrelevant regions of fact. To him it often seems that Chinese “face” is not unlike the South Sea Island taboo, a force of undeniable potency, but capricious, and not reducible to rule, deserving only to be abolished and replaced by common sense. At this point Chinese and Occidentals must agree to disagree, for they can never be brought to view the same things in the same light. In the adjustment of the incessant quarrels which distract every hamlet, it is necessary for the “peace-talkers” to take as careful account of the balance of “face” as European statesmen once did of the balance of power. … … To save one’s face and lose one’s life would not seem to us very attractive, but we have heard of a Chinese District Magistrate who, as a special favor, was allowed to be beheaded in his robes of office to save his face!
- 孔乙己也可以说是一个疯残或者半疯，神经病患者；鲁迅的《狂人日记》（The Diary of A Madman)；让人想起福柯《疯癫与文明》的话：“Madness and Civilization) Modern man no longer communicates with the madman … There is no common language, or rather, it no longer exists; the constitution of madness as mental illness, at the end of the eighteenth century, bears witness to a rupture in a dialogue, gives the separation as already enacted, and expels from the memory all those imperfect words, of no fixed syntax, spoken falteringly, in which the exchange, between madness and reason, was carried out. The language of psychiatry, which is a monologue by reason about madness, could only have come into existence in such a silence.
