Did Lu Xun contribute to traditional Chinese culture?

Lu Xun not only knows a lot about traditional Chinese culture, but also cherishes and loves it, and consciously passes it on. So why did Lu Xun, as a thinker, call on young people to "read fewer or even no Chinese books" when he, as a scholar, y understood and loved traditional Chinese culture? What we need to examine is from which angle Lu Xun criticized Chinese culture and what he criticized. The core component of traditional Chinese culture is Confucianism. Although Confucianism is essentially a kind of wisdom for life cultivation, after it has been alienated as a tool for domination, there is a basic viewpoint that "the ruler is the order of the minister, the father is the order of the son, and the husband is the order of the wife", and the "three orders of conduct The "Three Programs" viewpoint established the basic order of earthly rule. The "three principles" established the basic order of governance on earth. "The ruler is the ruler of his subjects" is the order of social relations, "the husband is the ruler of his wife" is the order of family relations between men and women, and "the father is the ruler of his son" is the order of blood relations between fathers and sons. These "three principles" may not be the original face of Confucianism, but at least from the point of view of publicity and acceptance, they are values that have been vigorously publicized by the upper echelons of society and generally accepted by the general public. It contains the basic ideas of monarchical, patriarchal, and patriarchal, which are contrary to the spirit of science and democracy advocated by the May Fourth New Culture Movement, and even more contrary to Lu Xun's lifelong quest for spiritual freedom and liberation of individuality. Naturally, Lu Xun wanted to lash out at these conservative and decadent aspects of traditional culture that imprisoned spiritual freedom and suppressed individuality liberation. The most famous of these articles are "How We Are Now Fathers" and "My View of Temperance". How Should We Be Fathers Now" attacked the ethical order of "father as the order of the son" and rejected the emphasis on the father's benevolence to the son, suggesting that the father has no benevolence to the son, but on the contrary, the father has obligations to the son, and that therefore there is no relationship of subordination between the father and the son. What should be emphasized is equality of personality among family members. Only on the basis of equality of personality can there be love out of nature and spiritual freedom. My View of Virtuousness even questions the traditional Chinese concept of requiring women to be virtuous, arguing that this is contrary to human nature, and is immoral and does no good to man, self, or the nation. This is a critique of patriarchal thinking and a defense of human nature. Lu Xun also criticized the Twenty-four Pictures of Filial Piety and attacked the so-called "filial piety" for its distortion of human nature. As for the slavery of the Chinese people shaped by the principle of "the ruler is the order of his subjects," Lu Xun spared no effort to firmly oppose it from the beginning, so we will not repeat it here. It is obvious that Lu Xun's criticism of tradition is not directed at traditional culture itself, but at the effects of traditional culture, and it is an attack on the negative effects of traditional culture that have been deposited in the basic values of the nation, not a complete rejection of the original traditional culture. What Lu Xun criticized was not the abstract ideals of the intellectual class of the Shih Da Fu that existed in words and paper, but the traditional cultural concepts and national character that really existed in the people and had been secularized. Whatever is ineffective in practice, distorts human nature, alienates human relationships, curtails the emancipation of individuality, and suppresses spiritual freedom, no matter whether it comes from the saints or "has been done before", should be removed. This is done in order to eliminate chronic diseases and welcome new life. Lu Xun's profound attainments in Chinese culture, his proficiency in foreign literature, and his attention to natural sciences made him have several more reference points than the pure masters of national culture, and he knew the strengths and weaknesses of the Chinese national culture very well. Lu Xun was born in a time of frequent wars, and lived in a period of peril when "the country will not be a country", just like facing a dying patient, mild prescription is useless, only the strongest medicine can bring the dead back to life. Therefore, in the social environment of salvation and survival, in the face of the bombardment of Western ships and artillery and material civilization, Lu Xun, as a thinker rather than a scholar, firstly chose to criticize the traditional culture, a radical criticism, so radical that he "seldom read or even do not read Chinese books". Only by fiercely scolding the Chinese people, it is possible to break the national "Chinese cultural centrism" dream, it is possible to make our nation realize that it is standing on the edge of destruction and strive to be strong and self-preservation. Lu Xun is more in love with the traditional culture of our nation and more conscious of our nation than those who are always praising traditional culture.