Modern literati Characteristics of the change of mindset

The road to China's modernization was very difficult, because it was only from the invaders' "teachers" that the Chinese learned the hard way that Western capitalist culture was more advanced than their own long-fixated feudalistic culture, and that in order to fight against the invaders, they urgently needed to draw on the advanced science and technology of the West in order to revitalize their country. The task of absorbing the advanced civilization of the West fell on the shoulders of the intelligentsia. However, at that time, the Chinese intellectuals were still the feudal clergymen and literati, who themselves had to renew their ideological concepts and complete the mileage of self-denial, which was a journey of potholes and potholes. The advanced cultural elites finally introduced Western culture into China, deepening it layer by layer, from the culture of artifacts to the culture of institutions to the culture of ideas. In this process, their own ideological concepts also underwent a spiral of renewal in awakening, pioneering in exploration, and metamorphosis in perplexity, thus completing the course of transformation from feudal intellectuals to bourgeois intellectuals. It should be said that the growth of capitalist factors in the field of economic production is of fundamental significance to the completion of modernization, however, the transformation of human ideology, especially the modernization of the ideology of the cultural elites, is the most arduous. It is valuable to explore the diffusion process of modern literati mentality.

Located on the coast, Guangdong in modern times was at the forefront of the great changes of the times. Here, we have selected Zhang Weiping, Huang Zunxian, and Huang Jie, three Guangdong poets who represent different periods of modern culture, as the entry point for exploring the mentality of modern literati. Zhang Weiping's "Sanyuanli" raised the curtain of modern Chinese anti-invasion literature, and also revealed the declining atmosphere of the flourishing world and the renewal of the traditional cultural mentality. Huang Zunxian's "New School of Poetry" records the difficult efforts of modern Chinese to save the country and strive for strength, and marks the rise of the "New School" culture of "Western Learning and Eastward Progression", conveying the openness and pragmatic mindset and inner strength of the reformist aspirants, It conveys the open, exploratory, pragmatic mindset and inner confusion of the reformist aspirants. Huang Jie's poems are an excellent reflection of the metamorphosis of mentality in the perplexity and bleakness that pervaded the progressive literati after the Xinhai Revolution, finally getting rid of the tie-ups of feudal hierarchical consciousness in the value orientation of life, which can be regarded as the embodiment of the formation of the "new scholars" culture in the modern and contemporary times.

Zhang Weiping (1780-1859) was a scholar in the second year of Daoguang (1822). He was appointed governor of Nankang, but at the age of 57, he resigned and returned to his hometown. Zhang Weiping's poetry is basically a reflection of the traditional scholarly mentality, with some poems showing the traditional intellectual conduct of benevolence, love for the people, and honesty and self-control, and many poems showing the literary leisure of "swallowing flowers and lying on the floor to drink wine, and playing with the moon to mock the wind"[1]. However, as the first important poet of modern Guangdong, the value of Zhang Weiping's poems lies more in his works on current affairs, which account for only a small portion of his total works. These works reveal an important change in the mentality of the traditional scholars at a time when China's ancient empire was in the throes of internal decay, external aggression, and the first signs of crisis. This change was first manifested in the sense of openness in exploring ways to strengthen the country in anticipation of a changing world. During the Daoguang period of the Qing Dynasty, the myth of the "eternal dynasty" had already begun to break down, and Zhang Weiping, in his more than ten years of service as a magistrate, sensed the decadence of the feudal bureaucratic system. He used his poems to expose the darkness of society. For example, "Nga Tiger Ballad" exposes the social reality that the corrupt officials are certainly harmful to the people, and the official greed is even more helpful to the official abuse: "Nga man is like a fierce tiger, the townspeople fish and meat for the bottle and altar ...... Although the official is honest, the tiger is full of food, and the official is greedy, the tiger is born wings." Another example is "Luo Bird sad", "the jailer" exposes the darkness of the prison, "Blowjob" lamented opium poisoning, "fly head" satirize the science field fraud, "Tianjia sigh" compassionate idea of the suffering of the people and so on. This sense of social crisis due to the invasion of foreign colonialists in his later years and more intense, the poet believes: "the barbarians in the past long, still Chinese. The Qin Dynasty is still the Chinese people, and the Han Dynasty is still the Chinese people. How could the water of the ocean beget the dust of the interior? The beacon fire on Yue Tai has ceased, and I look back with sadness." (One of the "Yue Tai") Historically, the fights between the Qin and Han dynasties were still internal affairs of the Chinese people, but now the enemies were foreign invaders who came across the "heavy ocean water". But now the enemies are foreign invaders who have come across the "heavy seas", and they have raised the dust of war in the "interior" of our country! The poet was worried: "Jia Sheng shed tears of sorrow, not only concerned about the Zisan." ("Haimen") He is not only worried about his hometown being ravaged, but also about the negligence of the defense of the motherland's sea gates. At the same time of having a sensitivity to the declining world, Zhang Weiping also had a premonition that the times would change. He once wrote a piece of "Chivalry", describing a nobleman who was a bully and a fisherman, and was eventually killed by a chivalrous man. He also wrote "New Thunder", which reads, "The creation has no words, but it has feelings, and every time when the cold is over, it realizes that spring is born. A thousand reds and ten thousand purples are arranged, waiting for the first sound of new thunder." From the poem "Spring is born at the end of cold", we feel the poet's suppression, longing, premonition and call. Zhang Weiping's later poems also contain new things in science and technology and new economic ideas. For example, "Fireboat" praises the advanced technological civilization. Another example is "The Golden Mountain", which not only reflects the hardships of Chinese workers traveling to the United States, but also puts forward the idea of letting the people open mines freely. In the poem "Pearl River", the poet also questioned the traditional concept of "thrift" and believed that commercial development and encouragement of consumption were the solution to poverty. The number of these poems is not large, but the openness to breakthroughs and exploration flickers dimly in them, which is the precursor to the possibility of renewing the traditional culture that has been regarded as the absolute truth and eternally stable for thousands of years.

A more important manifestation of this change in the mentality of the traditional scholar is the realization of the power of the people and the emergence of the awakening consciousness to break free from the cage of hierarchical concepts. At the outbreak of the Opium War, the poet was very indignant, inspired by the people's spirit of resistance, he changed his view of the past, "do not open the border provocation" [2], and wrote a number of poems such as "Sanyuanli", which recorded the war against aggression. These glorious poems established Zhang Weiping's position in the history of modern poetry. The hymn "Sanyuanli" is Zhang Weiping's most thought-provoking work. The poet describes the heroic battle scenes of the villagers of Sanyuanli against the British invaders with a majestic and grandiose brush. As Mr. Guo Yanli pointed out, "I am afraid this is the first time in the history of Chinese literati poetry that the working people are honored and celebrated as a heroic group of patriots. This alone can also make the long poem 'Sanyuanli' immortalized in the history of Chinese poetry." [3] The traditional Chinese scholarly culture, which belongs to the category of feudal culture, is centered on the patriarchal concept of hierarchy, which is rooted in the Confucian ethic of the syllabus, and which is the most stable and cohesive in the scholarly mentality. It requires that everyone should know his or her place on the social hierarchical ladder, and should only be able to fulfill his or her own hierarchical duties, and that any behavior that exceeds his or her duties should be condemned by moral public opinion even if it is not punished by the state apparatus. The popular struggle against the British celebrated in "Sanyuanli" is a spontaneous battle to defend the hometown. For this kind of spontaneous behavior which does not obey the order of the court, the poet makes a clear attitude and enthusiastic praise: "The wind people generously give the same hatred". This is certainly out of patriotic zeal, but also can not help but see the poet of this behavior beyond the "people" of tolerance, affirmation and even praise. This attitude appears in a feudal scholar, really rare. The poet further contrasted the people's spontaneous resistance to the enemy and the weak policy of the court, on the one hand, it is the lowly "fools and hooligans" praise, on the one hand, it is the supreme court's condemnation, which can be seen from the awakening of the concept of hierarchy to break free from the cage. Of course, this awakening is not conscious, in the "Song of Three Generals", which also reflects the anti-British heroes, the poet praises the concepts of loyalty and filial piety: "all loyal ministers", "loyalty and filial piety". This is not wrong at the time, but the ideological value is far inferior to the "Sanyuanli".

It is interesting to compare Zhang Weiping with his progressive contemporaries. He has Gong Zizhen's sensitivity to the decline of the world and the call for reform, although not so strong; he has Wei Yuan "mastery of the long technology" sense of openness, although it is not so clear; he has Lin Zexu's will to fight the invasion of foreigners, although there have been hesitations. Where he surpassed his contemporaries in progressive thinking was in his recognition of the power of the people, which implicitly broke through the firmly established hierarchical norms. He embodied the Guangdong intellectual community to withstand the traditional concepts of the more relaxed, easy to accept new things to adapt, feel the breath of the times is more keenly characterized, he is the modern literati began to mutate the ideological concepts, towards the renewal of the representative.

Huang Zunxian (1848-1905), Guangxu two years of graduate. After passing the imperial examination, abandoned the path of the imperial examination, into the career of diplomats. He twice as envoys abroad, **** up to 14 years. During this time, he completed the book "Japan's national history", a detailed introduction to Japan's national conditions, but also expresses the development of national capital, advocating the establishment of "constitutional monarchy" system of government, and advocate learning from the West's ideas of modernization. After the outbreak of the Sino-Japanese War, Huang Zunxian was recalled to serve in the acting Hunan Minister of Justice, he actively promote the new policy. 1898, was appointed ambassador to Japan, has not yet been carried out and the Hundred Days' Rebellion, dismissed and returned. In his later years, living in the countryside, the poet is still concerned about the current situation, and exiled friends such as Liang Qichao correspondence, continue to explore the road to national salvation.

Huang Zunxian was a flag of the "Poetry Revolution" movement initiated by the thinkers and politicians of the Restoration School, and his poetry has a distinctly modernized character. He recorded the history of modern Chinese people's struggle against foreign invasion in poetry, reflecting the noble and tragic pursuit of poetry, reflecting new events overseas in poetry, unprecedentedly expanding the scope of poetic expression; writing and narrating in poetry, exploring a new poetic expression; put forward the idea of "my hand writes my mouth," and tried to use the language of poetry in words. Huang Zunxian made poetry mutate from its long-established pattern. [4] In this paper, regardless of his contribution to the art of poetry, we try to find out the characteristics of the mentality of the literati at that time from these "new school poems". We can see that this is in the background of the rise of the "new school" culture, the new aspirants actively explore, strive for reform, but inevitably confusing reflection of the mentality.

Huang Zunxian's poems include both Chinese and foreign subjects, highlighting the openness of the new aspirants to seek new ideas. Because of the location of the coast of Guangdong, the special soil of the breeding, because of the big changes facing the modern atmosphere of the call, the concept of openness in Huang Zunxian's poetry seems particularly clear and strong. Reflecting fresh things overseas is the biggest feature of his poetry. More than ten years' career as a diplomat enlarged the poet's horizons and made his poems appear colorful overseas pictures. The poet not only depicted a lot of overseas scenes, but also reflected world history, social conditions of various countries, and new things in science. In particular, the introduction of Japan's road to power gave great inspiration to the people of China. This "break through the scope of the previous, a new poetry world face" of the selection of new directions [5], is Huang Zunxian's conscious pursuit, he hoped that "the ancients have not been things, not open up the realm of the eyes and ears, all the pen and the book". [6] This allows us to see the late 19th century, advanced Chinese people strive to pursue cognitive world mentality. The long period of closed-door and self-imposed self-importance had suppressed the Chinese people's enthusiasm for recognizing the world. Once the door was opened, "China beyond the sky" turned out to be so colorful, so Shangqi enthusiasm was reawakened. At the same time, to the West after opening their eyes, only to feel that the advantage of the great country has gone, the ancient East has been backward. And the advanced West is bullying the backward East. The strong desire to learn from the barbarians, to enrich the country and to strengthen the army made the cognizance of the world become the unique mentality of modern Chinese. As Huang Zunxian said, "I have traveled all over the continents with many different ideas." The excitement and attraction of new things can be said to have never been so powerful.

The strong desire to learn and seek new things makes Huang Zunxian's poetry reveal a very different mentality from that of the traditional scholar. Throughout his poetry, very little of the past common sighing sighs of unrecognized talent, and the only good in and out of confusion, and very little of the past common enjoyment of the world of life of the idle interest, the lofty out of the world of the imaginary metaphysical ideas. The poet's eyes are eagerly focused on new things in the outside world, and the poet's heart is burningly concerned about the national affairs of the country. We can see that he gradually got rid of the ancient scholar's tendency of paying too much attention to personality cultivation, pursuing perfection of character, and focusing on morality, and shifted to the pursuit of a positive and practical life. Cognizing the true face of the world, seeking for the good prescription for governing the country, perfecting the knowledge structure, practicing the reform strategy, gradually replacing the self-requirement of shaping a perfect personality with feudal ethics. Poets often boasted and expected themselves to look at and recognize the world, which was a representative mentality of the progressive literati before and after the Hundred Days' Reform. From the field of poetry, it can be said that the modern concept of openness in the works of Huang Zunxian has the most distinctive, strong embodiment, compared with the above Zhang Weiping's poems in the openness of the sense of the hazily revealed a great deal of development, two people live only a few decades difference in life, but the idea has been such a gap, compared to the slow development and stagnant concepts of a thousand years of feudal society, China's modern ideological changes can be said to have been rapid development.

Huang Zunxian's poems also reflect the thinking choices and inner confusion of the modern reformist aspirants to transform and improve the traditional culture with the Western concepts of equality and civil rights. Huang Zunxian lived in the late 19th century, Chinese intellectuals to the West to learn has broken through the "tool only to seek the new, the road only to seek the old" of the early cultural choices, from the acceptance of advanced science and technology to explore the social patterns of various countries, and then compare the advantages and disadvantages of Chinese and Western cultures. They tried to find weapons from the Western culture to transform the Eastern culture, words must be called "evolution", words must be called "civilization". This atmosphere can also be felt in Huang Junxian's poems, especially the social ideal of "commonwealth" that appears in his poems from time to time. In the poem "Miscellaneous Poems of the 60th Anniversary of the Birthday of the Emperor", which summarizes his life, the poet firmly believes that "the heaving sea is moving eastward, and all laws are to be changed for the sake of the commonwealth." In the long poem "Song for a Bottle of Lotus, Chrysanthemum, Peach and Peach", the poet used flowers as a metaphor to describe the feelings of people from different countries when they first came into contact with each other, and expressed his wish for a commonwealth of the world: "The word is spreading that there are ten thousand flowers in the world, but the same kind of flowers are all in the same family." His last poem, "Sending a Dream to Liang Renfu in his Sickness," said, "People say that in the 20th century, there is no more tolerance for the imperial system. The world is converging towards the commonwealth, and the situation is bound to come to pass." Compared to Zhang Weiping's hazy awakening consciousness of celebrating the power of the people and breaking through hierarchical norms, the progressive significance of Huang Zunxian's and his comrades' ideal of a "cosmopolitan" society is self-evident, as they had already thought about the development trend of the society with the concepts of equality and democracy, and broke through the reform mode that had been aimed at rectifying the hierarchical order of the society in the past thousands of years.

These are the first time I have ever seen the world's largest and most important city.

However, from Huang Zunxian's poems, we can also see the same confusion in the depth of ideology as other reformers. In the appearance of the world, they broke through the feudal hierarchical norms to a large extent, but in the introspection of themselves, they still could not get rid of the traditional values. Regarding the positioning of their own social position and the orientation of the value of individual existence, they have never been able to get away from the position of "subjects", unable to get rid of the gratitude and pride of bearing the kindness of the monarch, unable to get rid of the self-policing and self-correction of repaying the kindness of the monarch. Many works of Huang Zunxian in his later years can prove this point. Several poems in "Miscellaneous Poems of the Sixth Century" recalled the appointment by Guangxu, and the poems used the words "Heavenly language earnestly to the little minister", "laboring to ask before the seat of the nine heavens", and "surprised by the face of the sky with a slight smile", "I am grateful" and "I am sobbing and reading", etc. I am thankful for the blessings. Late hibernation when the poet wrote a lot of dynastic politics to express their views on the poem, angrily condemned Empress Dowager Cixi deprived Guangxu of the power of the deeds, while clearly revealed the loyalty to the emperor Guangxu, the fine taste of which uses a lot of allusions, it can be said that a large degree of feudal ethics as a criterion for judging. Poet to the exiled Liang Qichao's letter more directly express their feelings: "and the Hundred Days' New Deal, the new opportunity to move, I was very aware of, so I want to donate his body to serve the country carry on! Since then, the more frustrated, the more difficult and dangerous, and my will is stronger." [7] shows that the poet's firm will comes not only from the call of the times, but also from the self-motivation to repay the monarch's kindness. This firm idea of loyalty to the monarch was due to the long-term implementation of the imperial examination system of selecting scholars, which was relatively advanced for the feudal system, so that the intellectuals in China's feudal dynasty never obtained the status of "free people", and they existed in dependence on the monarch, in dependence on the hierarchical system, and in dependence on the hierarchical concepts. The life path of modern reformers often began with the imperial examination and even long journey. Although they showed unprecedented openness, depth of exploration, and courage to innovate in accepting Western culture, in their deep consciousness they always identified themselves with the status of the scholar and were unable to transcend the moral norms of "ruler and subject". The concept of equality when looking at the world and the sense of hierarchy when looking at themselves formed a special paradoxical mentality of the reformers. It even shaped their life path. The real feudal rules and regulations from the literati life value orientation excluded, but also pending the transformation of the social status of intellectuals.

Huang Jie (1873-1935), in his early years, he studied from a famous teacher, went to the countryside and failed. When he was young, he was actively involved in the revolution, and at the age of 28, he studied in Japan and returned to China the following year to open a school to enlighten the people. Later, he sold his ancestral property and donated money to run a newspaper to publicize anti-Qing revolutionary ideas, and in 1910, he joined the "Southern Society". The Xinhai Revolution can be regarded as the demarcation between the first and the second half of Huang Jie's life, and the second half of the poet's life was mainly a scholar's career. Although he had successively served in the government of the Republic of China, but the time is not long, the main experience is to teach at Peking University, Qinghua Institute and other institutions of higher learning, the study of classical Chinese poetry.

Huang Jie's poetry reflects the social and political life of the times with the spirit of sorrow for the country and the times. 1895, Huang Jie, who was only 22 years old, wrote the poem "Banquet under the Peach and Plum, and the Border Troubles, and the Night's Divided and Unsleeping," which expresses the grief of the defeat of the First Sino-Japanese War and the grief and indignation for the corruption and incompetence of the Qing Dynasty government. In Huang Jie's poems, a large proportion of his works were devoted to the current political situation. When the Eight-Power Allied Forces invaded the capital, the poet cried out in grief and indignation, "When will Lu Shen rise up from God's country?" During the anti-Qing revolution, the poet angrily revealed the corruption of the Qing court, and expressed his attitude of being sworn to be at war with it; in the fall of 1911, the poet wrote the lines "I am drunk with the vicissitudes of life", which was a reflection of the joyful mood of the success of the Xinhai Revolution. Huang Jie wrote a number of poems to expose his conspiracy. The most representative of these poems is "Visiting the Tomb of Governor Yuan at Ching Ming", written in early 1916. In response to Yuan Shikai's attempts to impersonate Yuan Chonghuan's descendants in order to elevate his own status, the poet gave a bitter satire: "The shamelessness of the current stream can be enough to say". Until his later years, for the tyranny of Chiang Kai-shek's rule, for the Japanese invasion of the signs of the full-scale, Huang Jie's poems are reflected.

Huang Jie's poetry is notable for its bleak and confused state of mind. Even in the early days of the Republic of China, the poet had a strong sentimental feeling about the times and his life, when he compared himself more than once to Li Guinian, who was in exile after the Anshi Rebellion in the Tang Dynasty. Even in 1917, when Yuan Shikai's plot to become the emperor went bankrupt, the poet's mood was not optimistic: "All the worries opposing the heart strong self-control, don't find songs and cries wantonly my thoughts".

This bleak and confused state of mind comes first from the blurring of the social blueprint envisioned. Huang Jie and many of the modern anti-Qing revolution at that time, the same as the "identification of Chinese and barbarians" ("Hujiang Thames"), revitalize the "Han Dynasty" ("Yue grave"), expulsion of the Tartars as the primary goal of the revolution. The goal of social reform, which was to strive for democracy, equality and science, was not so clear. The Xinhai Revolution drove the Qing Emperor out of his dragon bed, so he felt that "it is time to start the process of hustling Hu" ("The Yearning of the Dead"), and he was indeed elated for a while. However, with the restoration of the imperial system, warlordism, and the division of the revolutionary forces, the situation became increasingly turbulent, and "the country's affairs are as unpredictable as this" ("Hujiang Re-meets Qiu Mei"). As he could not discern the goal and see the future, the poet's heart was bleak and confused. He even re-searched for the weapons of ethics and discipline from the arsenal of the old times, with a view to rectifying the order of the world. There are more than one references to "moral integrity" in Huang Jie's later poems. He believes that "the immortal article is about moral integrity, and the scholar's behavior has never been a figure of speech" ("Jane Gall"), and that "the talents of the world are not enough to be asked, but who can help with the customs of the world? " ("Year-end Wyatt Liu Zaifu") In 1919, after the May Fourth Movement, Huang Jie was even more terrified of the rise of the new culture, and he had a poem analyzing the science of the Qing Dynasty, and although he criticized the wind of the examination in the middle of the Qing Dynasty, he still thought that at this time, "the line of the scholar has not been completely lost", but "the same, the light so far, and the way of elegance is straight to the depression! " ("Miscellaneous Poems"), for the late Qing ideological liberation movement, in which he also participated, could not be correctly recognized. In his later years, the poet even thought that "the people's hearts and customs are in chaos, not in politics and the military. The world is in a state of chaos and disorder" ("The Journey to the End of the Year"). The poet's social blueprint obviously could not catch up with the pace of the times as he could not accept the alternation of old and new cultures and could only envision the revitalization of the old discipline to pacify today's chaos. This bleak and confused state of mind also stems from the confusion about the scale of life values. In the late modern period, with the brewing of the trend of individuality liberation, the modern consciousness of the individual survival value of the anxious questioning and persistent pursuit has emerged, Huang Jie also has this sense of anxiety, but still inherited the value orientation of the ancient Chinese scholars who put the interests of the group over the survival of the individual. He always harbored a strong sense of worry and mission to save the world and the people, but he failed to enter the scope of the power holders, so he was very depressed about his political inaction, "ashamed of not having dysprosium and dysprosium body, so that the son of the poetry and books of Confucianism" ("Zhi Mourning - for the Huang Keqiang and Cai Songpo"). In his poems, there are many times that "the liver and guts of every paper, and the affairs of the country are viewed with the same hand on the sleeve" (《即席送诸貞壮南昌之行》), "the hand between the sleeve is in vain" (《郡斋风夜》) and "the hand between the sleeve is now in the present day" (《雪朝》). " ("Snow Dynasty") such lines. The poet has never been able to let go of the feelings of sorrow for the country and the times, but he feels powerless, nothing to fall back on, "Birds fly to the court tree sighing no branch" ("North tour will be sent"), he lamented his own worries about the current situation is just a piece of the wolfish worry. This "worry" sigh is not strange, from ancient to modern, Chinese intellectuals repeatedly obsessed with this.

The Huangjie's bleak and confused state of mind at that time is very representative, and even can be said to reflect a certain degree of progress. After the 1911 Revolution, the political chaos of the era, so that people for the current situation, for the political system, and even for the choice of life has produced confusion. At that time, some literati regained the spiritual pillar of not attaching themselves to the powerful and the noble and being alone from the old ideological arsenal, and alienated themselves from the various regime struggles. Their actual social status had changed compared with that of the reclusive scholars in the feudal era. With the rise of "science" and the abolition of the imperial examinations, a class of "scholars" was formed among intellectuals. These people accepted a lot of new knowledge and new ideas in the wave of "Western learning", but at the same time, they had a deep background of old learning and an inextricable attachment to traditional culture. With the change of the times, knowledge no longer becomes a knock on the door of the official, but gradually become the capital to gain social respect, and further become the ability to get a career. Although the road of the imperial examination of "learning is superior to serving" was cut off, the value of knowledge was valued by the society as never before, and the status of intellectuals also gained the freedom as never before. They did not care to cooperate with the warlords in power, but taught in higher educational institutions, wrote poems and essays, and although they did not engage in politics, they gradually gained an independent economic status, which is not comparable with the mentality of the "literati in cloth" in the old times, who were in economic distress and were not necessarily humble; and with the old times, when they had created the ancient academics and often had to be labeled with the "official" mentality. There is also a qualitative difference with the old scholars who created ancient scholarship in the old days and often had to be labeled with the label of "official". These literati were often active in the revolution in their early years, and then became depressed, and in their later years they had all sorts of misunderstandings about the new culture after May Fourth. They formed a cultural phenomenon that lasted from the late modern period to modern times, which the author calls "new scholar" culture. Guangdong in modern times is the acceptance of Western culture and set off a reform movement in the forefront of the intellectuals of the life of the road is also early to get rid of the constraints of the imperial examinations, the late modern period also appeared a lot of this embodiment of the "new scholars" culture of the characters, Huang Jie can be said to be the representative of.

One important difference between the "new scholar" culture and the traditional scholarly culture is that the concept of "loyalty" was finally despised. Although there were many remnants of feudalism in their view of the external world, they finally got rid of the hierarchical sense of ruler and subject in their individual values of life. Ancient Chinese scholars tended to focus on the group consciousness, and took the monarch as a symbol of the group's interests, the so-called "Kwai Huo pouring the sun, the nature of things solidly can not be taken away". This traditional cultural complex of "loyalty to the ruler" means "loyalty to the country", which the modern reformists could not get rid of. However, in the ideology of modern scholars represented by Huang Jie, we see that the "national" consciousness has finally replaced the "subject" consciousness. Huang Jie's obsession was with the people of his own land, not his loyalty to a particular monarch. In a letter to a friend, he said, "I should never drive the people of this state to **** martyrdom for my own honor." [8] (307) The sense of concern and mission for the interests of the group was not tied to loyalty to a certain rewarder, and so he got rid of the ancient scholars' longing for knowledge and indignation at not being met. His perplexity about the scale of value of life is a reflection of the demise of the old concepts. Due to the improvement of their economic status, the people of this class also achieved relative freedom of personality. Although they were not yet able to fully possess the modern concept of attaching importance to individual freedom, they finally got rid of the slavery of seeking spiritual dependence, thus breaking through the hierarchical norms of the feudal era in the relationship between human beings. The process of social modernization is the process by which the feudal patriarchal hierarchical system and its concepts are dying out, and the modern concepts and institutions of freedom, democracy and equality are gradually being established and improved. Although the new scholastic culture represented by Huang Jie was not revolutionary enough in its exploration of social institutions, its modernization of life values was more thorough than that of the Reformists. In this sense, its importance cannot be ignored.

Another valuable aspect of the new scholars' culture is that it maintains the essence of traditional Chinese culture. The path of China's modernization is characterized by absorbing foreign culture and perfecting traditional culture. The problem of how to view the relationship between foreign culture and the traditional culture of the nation was particularly prominent in modern China. Huang Jie theoretically advocated the preservation of the "national essence", believing that "where I want to cite the studies of the East and West, as objective, and I as subjective, in order to study it, in order to restore my Barker's race, the Yellow Emperor, Yao, Shun, Yu, Tang, Wenwu, Zhou, Gong, and Confucius."[8] [8] The road to modernization in China was characterized by the absorption of foreign cultures and the refinement of the traditional culture of the nation. [8](297) This theory was placed in the social trend at that time to look at the conservative, but not without merit. In particular, the choice of rules for dealing with people in the world is more thought-provoking. He not only insisted on the value of life that the interest of the group was higher than self-interest, but also insisted on the conscious moral code that the cultivation of personality was more important than the survival instinct. He despised the concept of loyalty but did not lead to give up the judgment of right and wrong for the sake of self-survival, but paid more attention to his conscience and backbone.

As discussed earlier, Huang Zunxian, while advocating for change, gave up the traditional scholarly emphasis on character cultivation, the tendency of Shangxu, reflecting the progress in the field of thought. This is because in the urgent need to change the law and fight against foreign invasion, some of the old concepts, such as Chinese and barbarians, such as the divine right of kings, such as the emphasis on agriculture, such as the emphasis on business, such as the emphasis on learning and technology, especially the ethical norms of the ruler and subject, father and son has become the acceptance of the new things of the ideological obstacles, without Huang Zunxian and other cultural elites to break through the old thought of the bondage of the Chinese society at that time is difficult to absorb the progress of Western bourgeoisie than the long-time stubborn feudal culture. New culture. However, after breaking through the net and establishing a new national culture, there was a new confusion in front of the people: was there no essence of the thousands of years of national civilization worth inheriting? What is the difference between the essence and the dross? Can't the Chinese civilization fit in with the modern civilization imported from the West? Where is the fit? These questions are still worth exploring even today, and at the beginning of the 20th century, when the feudal system had just been dismantled and the political situation was in great turmoil, they were even more perplexing and prompted the progressive literati to think about them. Liang Qichao in his later years to advocate Eastern civilization, and can not simply say that the idea of regression, to a certain extent, is to seek the old and new culture, Chinese and foreign culture, a kind of confusion and exploration of the point of convergence. Huang Jie's choice of guidelines for dealing with people in the world objectively has this meaning.

Huang Jie's firm position in the changing times is very prominent. He once had such a poem: "Ask the tongue do not talk about the world, lose heart would rather love the name of the grass, the north wind is yellow flowers late, there are still branches have not fallen Ying." (Late in the fall, Xianan sent a poem to Xiangjiang, and also replied to a poem.) "The name of the grass" uses the allusion to Wu Weiye's self-condemnation of serving the Qing Dynasty to indicate that he could not keep his mouth shut about the world affairs in order to avoid the disaster, so that he would lose his conscience and live on in the world. The poem "Yellow Flowers in the North Wind" is an allusion to Zheng Sishao's poem after the fall of the Song Dynasty, expressing his determination not to succumb to evil forces. Also, "Twenty years have passed by, but the world has changed like a palace and my ambition is like a law" ("The Year of the Dying"). The current situation is as varied as a palace, but my ambition is as firm as a law. "I am not a king and a hegemon" (Sangchao), what I value is my reputation and moral integrity, and how can I be involved in the power struggle of the king and hegemony.

Huang Jie's code of conduct for the world makes people realize that, after removing the dregs of feudal hierarchical consciousness from it, the traditional Chinese personality paradigm has its own kernel that embodies the essence of national culture. The progress of society should not be a total rejection of traditional culture, but should give cultural traditions with new connotations and new life. From Huang Zunxian and Huang Jie's different aspects of conservatism and progress in their thinking, we can get the enlightenment is multi-faceted.

At this point, a brief summary can be made. From Zhang Weiping to Huang Zunxian to Huang Jie, we see the modern literati mentality that "one step, three times back" type of diffusion. Zhang Wei Ping shows the scholarly literati's hazy awakening and preliminary open consciousness, Huang Zun Xian on behalf of the most open and innovative attitude of the mentality of the reformist aspirants, however, in a large number of introduction of Western culture at the same time but has the old core - embodied in the value of life on the feudal hierarchical norms. Huang Jie represents the confused mentality of the new scholars in the late modern period, however, on the surface of the appeal for "national essence", there is a substantial variation - in the value orientation of life, eliminating the feudal hierarchical norms and giving a new meaning to the traditional personality. From the modern literati mentality, we feel that the transformation of human values is a difficult process, and the importance of this transformation for social progress is no less important than the transformation of the political system.