How about Idylls and Rhapsodies?

Sometimes, reading an author's writings is like eating sugarcane upside down, the more you chew the sweeter it gets, especially those who are "unintentional" and "lose their footing" to become the newest writer on the charts, such as Yi Zhongtian, who I started with the book "The Taste of Three Kingdoms". Luoyang paper expensive" "three kingdoms" into the treasure mountain, the deeper the more beautiful, "tasting people record", "read the city", "talk about aesthetics", a more than a crisp and refreshing. Qin Hui can be viewed in the same way. First of all, from the "dark horse tribe" anthology of the panther in the tube, chaotic flowers over the eyes; and then by the "tradition of ten theory" gradually into the good, to appreciate the essence of its learning; and finally traced back to its up, listen to its famous world of the "Idylls and Symphonies". The keyword "****sameness" in Qin Hui's writing has been seen time and again before, so it is not unfamiliar, but it is always vague and difficult to grasp its true meaning. Seeing Qin Hui use this key to solve a lot of puzzles, often enlightening, but this "weapon" of the life has been puzzling me. It turns out that Mr. Qin Hui's theoretical weapon was forged in this book "Idylls and Symphonies", which caught the last train of the "cultural fever" 20 years ago, and attracted a moment of expensive paper and praise from everyone. The "black swan" of the "Guanzhong model" flew over the hearts of countless intellectuals, destroying their understanding of traditional and feudal society, and the shock was no less than an intellectual enlightenment. Before that, when talking about feudal society, people first thought of the irreconcilable class antagonism between the landlords and peasants, the land division of "the rich with thousands of miles of fields and the poor with no land to stand on", the peasants' revolts triggered by land annexation, the "fight the landlords and divide the land into smaller groups", the "fight the landlords and divide the land into smaller groups", and the "fight the landlords and divide the land into smaller groups". The revolutionary slogans of "fighting the landlords, dividing the fields" and "equalizing the right to land" ...... But the extremely typical "Guanzhong model" has overthrown this kind of revolutionary slogan. But the typical "Guanzhong model" overthrows this kind of thinking: here land rights are decentralized, no landlords, no tenants, almost a world of farmers. By extension, in fact, even in other regions, the "master-tenant rivalry" has never been the main theme of society, the government and the people is the "main string" behind the historical ups and downs. The landlords were not the target of the peasants' wars, but the government, which was as tyrannical as a tiger, was the object of their killing. However, if only from the "class struggle" smoke bomb uncovered the "government" this "black hand behind the scenes", it is not a clever "historical detective", Qin Hui is also a "historical detective". Qin Hui will not be satisfied with this, he also want to go deeper in the labyrinth of history, to find out the "patriarchal **** the same body" this ubiquitous, still at large in the world of the "culprits". Although they are waving the banner of "Marxism" and claiming to be the disciples and grandchildren of Marx, both the USSR and China have intentionally or unintentionally ignored Marx's insights on "****sameness". According to Marx, the development from various ****samenesses to independent individuals with individuality is a long historical process. It was only in the "civil society" of modern capitalism that the developed capitalist economy and exchange relations replaced the "bond of human dependence" with the "bond of things". In the feudal era, it was the oppression of the people by the ****-siblings (through their representatives). In China, this ****-symbol was the patriarchal ****-symbol, which protected and bound ****. Starting with the Qin Dynasty's "organization of the households and the people," the feudal dynasty's chains penetrated deep into the townships and villages, weaving the country into a great ****-symbol that "has no escape from heaven and earth". "Under the sky, there is no one who is not the king's land, and there is no one who is not the king's subject," he said. Confucianism and law table in the way of governance depicted the **** the same body of the "two faces", on the one hand, the ruler, the father and the son, hierarchical, private property rights are almost extinct, the government's exorbitant collection almost unimpeded, do whatever they want; on the other hand, the relationship between human beings and to the "wolf's toothpick On the other hand, human relations wrapped the "wolf's toothpick" with a warm cotton cover, and the "benevolent policy" of "suppressing annexation" held the peasants down to the poverty line of "two mu and three thirds of an acre of land" to maintain an ostensible "idyllic" environment. A kind of harmonious atmosphere of "idyllic pastoral" on the surface. Feudal era, "power" is invincible "pass", in the field of vision of power, all private property "fortress" are treated as nothing, at any time you can explore the bag of "confiscation". "confiscated". And feudal society, the birth of the landlord, either "power" and born, or wearing a "red amulet", such as enjoying the privileges of the red gentry class, the power to invade the land of the royal relatives, officials at all levels, and the official gangsters in cahoots with the bullies. And with the "Zhu Men" outside the world is to strictly prevent the rise of the affluent class through the harsh taxes, land tax is particularly heavy than the rent. According to Qin Hui's words, this is exactly the case: outside the "vermilion gate" there is averaging, and in the "frozen bones" there is no differentiation. The powerless could not accumulate, and the powerful did not need to accumulate. The whole society was permeated with a cultural atmosphere in which the desire to accumulate was poor but the desire to consume was high, the sense of competition was indifferent but the sense of identity was strong, and everyone muddled through the hierarchical barriers. More than 2,000 years of "grace and authority" has also y branded Chinese culture with "**** the same body", which is still visible today, and most of the "national character" that Lu Xun has been criticizing with his brush comes from this. Most of the "national character" that Lu Xun was so keen to criticize originated from this. For example, the "slavery" of the peasants is the "dependent personality"; the death of Ah Q originated from the hierarchical "concentric circle relationship" - outside the relationship is "hell". The death of Ah Q originated from the hierarchical "concentric circle relationship" - the "hell" outside the relationship; and the collective hysteria of the peasants is the result of the ****sameness of the individual's sanity being bound to the suppression. From ancient times to the present, Chinese people have never been able to get out of the palm of the "patriarchal culture", whether it is the "peasant leaders" who made revolution in the feudal era, or Mao Zedong, who had the ambition to transform the peasants. Peasant Zhang Xianzhong, once in power, was "patriarchal **** with the same body" ghost attached to the body, to the peasants to show the fangs of the green face, to the Mandate of Heaven, to the "born of all things to feed people, people do not have a virtue in return for the sky," as the reason for the blood of the Shu. Mao Zedong's thunderous implementation of the "public ownership of land" so that the "patriarchal **** with the body" put on a modern coat, the devastation of the decade of catastrophe is no less than another "peasant revolution". Under the condition that the basic structure of the patriarchal society remains unchanged, the introduction of some behavioral patterns of Western culture may result in: sowing democracy, but reaping mass hysteria; sowing freedom, but reaping diffidence; sowing equality, but reaping egalitarianism. The rural revolution is not about how many landlords to be defeated and how evenly the land is divided, but about destroying the patriarchal ****similarity and transforming the patriarchal peasants into free people; replacing the patriarchal natural economy with the socialized commodity economy, replacing the patriarchal ****similarity with the ownership of free people, and replacing the dependence of the patriarchal peasants with the free individuality of the modern peasants, i.e., transforming the peasant culture, the peasant mentality, and the peasant personality under the big ****similarity, and truly realizing the rational small peasantry. The transformation of the peasant culture, the peasant mentality and the peasant personality under the big ****same body, the real realization of the independent personality of the rational small peasant.