Excuse me: What is the environmental description and analysis in Blessing (Lu Xun)? !

Blessing vividly depicts a typical image of an insulted and persecuted rural working woman in old China. While rewriting the three portraits of Sister Xianglin, the author also puts forward that every tragedy of Sister Xianglin happened in spring.

First of all, look at her original identity-child bride

She has a husband ten years younger than her. As a teenager, she worked as a cow and horse in her mother-in-law's house, and gave her youth in endless labor. The feudal husband seized the spring of her life.

Look at her first loss, also in spring.

If you have been a child bride, no matter how hard and tired your life is, your little husband will grow up one day, and he will always give Xianglinsao some support when he becomes an adult. Unfortunately, Xianglinsao, who lost her youth and freedom in her husband's family, lost her husband in the spring. In rural China at that time, the loss of a woman's husband meant obeying her mother-in-law's reprimand and abiding by the creed of "being loyal to life". Therefore, in this spring, Sister Xianglin lost not only her husband who was ten years younger than her, but also her rights as an ordinary woman. If Xianglinsao, who has a little husband, is the daughter-in-law and servant of her mother-in-law's family, then Xianglinsao, who lost her husband in spring, becomes a slave of her mother-in-law's family who has no personal freedom and no pay-buying and selling with anyone. In order to avoid the embarrassing abuse of her mother-in-law, Xianglinsao, who fled to Lujia and worked as a short-term worker in winter, was tied up by her mother-in-law during the Spring Festival. In order to extract the final value of Xianglinsao, the mother-in-law used the money sold to Hejiaao as a matchmaker for her brother-in-law and asked another Xianglinsao to come to her husband's house.

Third, look at another blow to Xianglinsao's life. In spring, I lost my husband and son again.

After marrying He Jiaao, Sister Xianglin did not escape the fate of being sold, but with a strong and hardworking husband and a chubby son, her life was much easier. However, "something unexpected happens in the sky", and poor Xianglinsao was thrown into the abyss of misfortune again in spring. Her husband was strong and died of typhoid fever. In the feudal society of "hunger is small, shame is great" and "three cardinal principles and five permanents", a woman who marries several women and remarries will be accused of infidelity innocently, and even more innocently, people full of feudal superstitions will be accused of "ominous". Without her husband, Sister Xianglin can still have the right to be a mother, but her misfortune continues in the spring. The wolf took away her son, all her hopes and vitality, even the wolf with feudal clan rights took away Xianglinsao's painstaking home-her uncle kicked her out of the house.

Finally, watch Sister Xianglin fall to her death during the New Year's greetings.

Sister Xianglin, who lost her youth because of her widowhood, was driven out of the house by Master Lu with the help of the feudal regime after giving all the blood and sweat of her youth to the Lu family. Poisoned by the feudal theocracy, Sister Xianglin, who lives on the street, is terrified, and ghosts and gods will haunt her at the thought of the Spring Festival. Spring is a season full of hope, and the people of Luzhen are looking forward to happiness with blessings and prayers. However, Xianglinsao, helpless and desperate, died with the fear of being dismembered in the constant firecrackers, ending her tragic fate.

Based on the above analysis, we can easily see that Xianglinsao's tragedy happened again and again in spring. The author's ingenious conception has two real intentions: first, to let readers grasp Xianglinsao's tragedy more deeply; Second, let readers understand that under the rule of feudal four powers, there was no "spring" for working women in the old rural areas of China, such as Sister Xianglin. The four feudal powers were like an invisible net, which wiped out all the springs in the lives of women like Xianglinsao until they devoured their souls.

(Published in China Teaching Weekly on June 7, 2000 +65438)

Reflections on the image of Xianglinsao

X2ag5 free graduation thesis lw.895 18.com

X2ag5 free graduation thesis lw.895 18.com

X2ag5 free graduation thesis lw.895 18.com

Abstract: The tragedy of Xianglinsao revealed by Lu Xun is not based on "accident"; Sister Xianglin's pain is mental pain, and she is relatively sober. It is lasting and profound. X2ag5 free graduation thesis lw.895 18.com

Keywords: "blessing"; Xianglinsao; Tragedy; Necessity x2ag5 free graduation thesis lw.895 18.com

X2ag5 free graduation thesis lw.895 18.com

"Tragedy is to destroy the valuable things in life for others to see." [1] (p297) l Lu Xun is an outstanding realistic writer. He pays attention to revealing "the weakness of national character" and always describes the unfortunate tragedies of the lower classes with his voluminous works to attract the attention of "saving the world". Sister Xianglin is the protagonist in Lu Xun's Blessing. Her fate is unfortunate. One misfortune after another is like a sharp knife inserted in her fragile heart, which makes her die tragically under the double torture of body and spirit. While lamenting her misfortune, I struggled with several questions: lw.895 18.com, the free graduation thesis of x2ag5.

1. What is the root of Xianglinsao's tragedy? X2ag5 free graduation thesis lw.895 18.com

Sister Xianglin, hardworking, kind, simple and tenacious, is a valuable woman. As a typical rural woman in old China, she lived at the bottom of the old society. After several struggles, she was trampled, fooled, despised and finally swallowed up. Sister Xianglin's tragedy is not a personal tragedy, but a social tragedy and a tragedy of the times. X2ag5 free graduation thesis lw.895 18.com

Sister Xianglin struggled under the cruel feudal system. At the beginning of the story, Sister Xianglin was a victim of the feudal patriarchal clan system: she married her husband who was ten years younger than her and died young. As a result, Sister Xianglin fell into the tragic fate of "getting married and being widowed". The feudal husband's power required her to be sober, and Sister Xianglin in 2067 could support herself, but her strict mother-in-law forced her to escape from er. In Luzhen, kind-hearted Xianglinsao became a cheap and efficient slave, thinking that hard work would bring her peace of mind, but her desire to find a way out was soon dashed. The feudal clan forces reached out to her and snatched her back like a bundle of cattle. The clan forces forced her to remarry, while the husband's power regarded it as a great shame and made her endure and live in shame forever. Also the black hand of feudal patriarchal clan system, stretched out two ropes, strangled her, and tightened her in the opposite direction. Sister Xianglin is in this extremely tragic situation. According to the feudal patriarchal concept, women "marry with their husbands, and their husbands die with their children." Once they lose their husbands and children, they will be deprived of the right to live in the family. The uncle representing the clan came to collect the house, but Sister Xianglin had no choice but to go to Er in Luzhen again. After two marriages and then widowhood, Sister Xianglin is regarded as an ominous person. In order to fight for the right to be a human being, gain a glimmer of hope for survival, and bear a heavy mental burden, she worked hard for a year, thinking that the threshold of sperm donation could reduce the crime, win the recognition of feudal theocracy, and get rid of the "charges" set by people in the yin and yang world. But the ruthless facts show that she can't atone, and the theocracy will never tolerate her er. I want to be a husband, but I cannot be a widow. If you lose your husband and children, and family rights are not allowed, you can't keep your family; Shame and atonement, the divine right does not allow, so you can't save your life. We can't fail to keep the festival, we can't allow her to keep the festival, and we also want her to bear the crime of keeping the festival and suffer humiliation and injury. Xu Shoutang said: "The tragedy in the world is not that the wolf ate Amao, but that the human relationship ate Sister Xianglin." The existence of the feudal system of "four powers" doomed Xianglinsao's tragedy in society. X2ag5 free graduation thesis lw.895 18.com

Sister Xianglin lives in a cold social environment. The furnishings in Master Lu's study (especially those books) tell us that such people naturally don't care too much about someone taking away their right-hand maid. Naturally, they will say that Xianglinsao, who was widowed after two marriages, is "immoral", and more naturally they will tell Aunt Lu not to let Xianglinsao do anything humiliating to her ancestors. The small environment in which Sister Xianglin lives is like this, and so is the big environment in Luzhen. The Revolution of 1911 overthrew a feudal emperor, but there was no fundamental change in the rural areas of China. In such a closed rural society as Luzhen, feudal forces still rule the countryside, feudal ethics still fetters people, and feudal superstitions still poison people. Luzhen is the epitome of the whole dark society under the net of feudal ethics. Such a cold social environment will inevitably breed Xianglinsao's tragedy of the times. X2ag5 free graduation thesis lw.895 18.com

Sister Xianglin is very disappointed with the ignorant and indifferent people. Everything remains the same in Luzhen, people's ideology remains the same, and customs remain the same. Sister Xianglin thought that losing her husband and children would win people's sympathy, but people called her differently. In people's eyes, the dead husband Xianglinsao, she is Xianglinsao; Married He Laoliu and gave birth to a son. She is still Sister Xianglin-a person who has been a "Sister Xianglin" all her life. Amao's story won a little sympathy at first, but it eroded this shallow sympathy over time, and soon became the talk material for people to meet their personal psychological needs, and then became the material for ridicule and sarcasm of Xianglinsao, and even the scar on her forehead became the content of ridicule. Liu Ma, who eats fast and reads Buddha, subjectively wants to save Sister Xianglin from suffering, but objectively pushes Sister Xianglin to a more horrible abyss. Feudal toxins such as "Three Obediences and Four Virtues", "One-sided" and "Hunger to death is small, but dishonor is big" filled every corner of society at that time and penetrated into all social strata, including the hearts of many ordinary people who suffered greatly. Feudal rule caused people's ignorance and indifference. In the preface, Mr. Lu Xun wrote that a group of ignorant and numb spectators is sad to write about, and in Blessing, there are also such a group of ignorant and indifferent spectators, who even become accomplices invisibly, intentionally or unintentionally driving Sister Xianglin to a dead end. In them, we can see people's numb psychology in a morbid society. In the face of such ignorant and indifferent masses, tragedy is entirely possible. As Ding Ling said, "Sister Xianglin must die". X2ag5 free graduation thesis lw.895 18.com

From the tragic experience of Xianglinsao's life, we can clearly see that the feudal patriarchal clan system strangled Xianglinsao alive with four ropes: political power, clan power, theocracy and husband power. It was the wolf who took Amao away, and it was the disease that took He Laoliu away. The feudal ethical code II that drove the kind Xianglinsao to the wall was more cruel than the wolf and the disease. Sister Xianglin's tragedy is not only personal, but also has profound social reasons. X2ag5 free graduation thesis lw.895 18.com

2. Does "fate" account for a certain proportion of Xianglinsao's pain and misfortune compared with "personnel"? If Sister Xianglin didn't have this accidental misfortune, would this image have such a great tragic significance? X2ag5 free graduation thesis lw.895 18.com

If we admit that a person's loss of her husband and children is an "accident", "accident" implies a kind of "fate", but in fact, we see that Blessing reveals that Xianglinsao's pain began with the accidental loss of her husband and children, and the novel does not describe her pain at that time positively. If we judge her misfortune only from the experience of losing her husband and children and the ending of her falling to death in the snow, we only see a tragic outline. Lu Xun put his point of view into the relatively calm daily life after the occasional big life wave, such as losing her husband and children. "Losing a husband and a child" in life is often manifested in the form of violence, but Lu Xun has no intention of showing this. Blessing is not a story about how a woman lost her husband and children. "Blessing" describes the general living condition of Xianglinsao after she became a widow, and it is the social response to a sympathetic widow. It is from this bad and stubborn reaction that we see the callousness, morbidity and decay of that society, and then complete the moral judgment of that society. X2ag5 free graduation thesis lw.895 18.com

Xianglinsao's tragedy ended in the ultimate "destruction" of "something valuable in life". Sister Xianglin's tragedy is full of sadness, but it does not have all the characteristics of lofty beauty. Lu Xun said: "The tragedies that perish from heroes are rarely special, but many tragedies that are extremely ordinary or almost non-existent." [2 ](P37l) In Lu Xun's works, there are more mortal tragic figures like Xianglinsao than heroic tragic figures like that. Obviously, Xianglinsao's tragedy made people "mourn their misfortune" and suddenly aroused sympathy and pity, prompting people to reflect on history and reality, recognize the cannibalism of feudal system, especially feudal ethics, and conduct some self-reflection-they must never aspire to be a slave in a stable slave position, so as to gain real consciousness. This is the aesthetic value of Xianglinsao's kind mortal tragedy. X2ag5 free graduation thesis lw.895 18.com

The social environment in which the characters in Blessing live is normal. No military disasters, floods, etc. , the normal operation of society, rot but not rot. When Sister Xianglin fell in the snow and died, Luzhen was peaceful. People in Luzhen didn't mean to harm Sister Xianglin. Even so, Lu Sijie is really not a sinister villain. "Let go, Sister Xianglin" said by Aunt Sixiang shattered the last glimmer of hope carefully cultivated by Sister Xianglin before despair, but to tell the truth, that kind of exclamatory voice was not a complete villain's evil voice, and most people in that society would have that kind of reaction under that situation. Perhaps, many of us still feel this way today. That little trick of pursuing advantages and avoiding disadvantages is not the invention of Jisi Auntie, but the er that society taught her. Therefore, the driving force for the continuous development of Xianglinsao's tragedy is the internal contradictions and deep-seated chronic diseases of that normally functioning society, rather than some accidental mysterious and unknowable force. This is also the original intention of Lu Xun's novel Exposing Illness [3 ](P63). Yang Yi, a scholar who studies this kind of tragedy, thinks: "Blessing is a model for describing normal tragedies in a morbid society." [4] (P 175) If it is "a tragedy with almost nothing" according to Lu Xun, he said: "These very ordinary or almost nothing tragedies, just like silent language, are not easy to detect unless the poet draws its image. However, there are few special tragedies that perish from heroes, and there are many tragedies that are extremely common or almost absent. " [5] (P37 1) x2ag5 free graduation thesis lw.89518.com.

From the perspective of plot design, the author takes Xianglinsao's loss of her husband and children as the end of the story, and her two lives as a housekeeper in Luzhen as the main body of the story. It describes the subject directly and in detail, generalizes, sketches or recounts everything outside Luzhen, that is to say, the loss of husband and children is placed outside or on the edge of the plot, and the work does not depend on the meaning of germinal growth; Especially in the works, the ending of Xianglinsao's death is advanced by flashback, and the mystery is shaken off at the beginning, which seems to deliberately eliminate the drama of the story and make us psychologically prepared for all the changes of Xianglinsao. In some writers, writing is the opposite, as if to scare you when you are unprepared. We don't know Lu Xun's writing psychology at first, but the effect of this kind of writing on contingency is obvious. X2ag5 free graduation thesis lw.895 18.com

Lu Xun deliberately put Sister Xianglin under ordinary circumstances, not accidental or special circumstances. The sufferings and misfortunes suffered by the characters under ordinary circumstances can better reflect the "inevitability", which is not the inevitable fate, but the true face of the society that manipulates the general living conditions of the characters, the "inevitable" harm of the society to a widow who lost her husband and children twice, and the "inevitable" fate of Xianglinsao. As Ding Ling, a modern writer, pointed out: "I saw this work and thought it was a real tragedy. Sister Xianglin must die. Those who sympathize with her, like the ruthless and selfish people who forced her to death, aggravated her mental pain, because it was not this person or that person who caused her tragic fate. " [6] (P23) x2ag5 free graduation thesis lw.89518.com.

At the same time, Ding Ling's perception leads us to the tragic effect related to "accident" and "necessity". It is precisely because "Blessing" abandons "chance" and takes "necessity" that Ding Ling thinks this is a "real" tragedy. On the contrary, Blessing has no such tragic power. Xu Shoushang, a good friend of Lu Xun, expressed this point more profoundly and soberly: "The tragedy of the world is not that the wolf ate a hair, but that the human relations ate Xianglin's wife." [7] (P46 1) As an accidental event, the tragic significance of "the wolf ate Amao" is limited. Although it made Xianglinsao's fragile life worse, as an isolated and accidental event, just like drowning, lightning strikes, car accidents and other accidental events, it did not have much social significance. So the blessing only involves Amao's tragedy, and the tragedy itself is actually over. Lu Xun, a thinker, is keenly aware that another real tragedy of Xianglinsao has just begun quietly, that is, the "aftermath" and "aftermath" of Amao's tragedy. The novel is described in rich colors and beautifully carved: Xianglinsao tells Amao's story, and the short-term sympathy of Luzhen people soon turns into curiosity, ridicule and so on. Therefore, this "aftermath" and "aftermath" is just a social tragedy, in which we realized that the feudal ethical code "nibbled away" Xianglinsao, which was somewhat close to the ancient penalty of "having more than one year". X2ag5 free graduation thesis lw.895 18.com

How to deal with the relationship between contingency and inevitability is a problem that writers have been thinking about. Writers of different times and factions have derived different literary concepts on this issue. In the classical Greek tragedy "King Oedipus", the irresistible "fate" made Oedipus kill his father and marry his mother, and finally blinded himself. We have seen the harm of accidents and fate to life. When it comes to romantic writers, exaggerated and dramatic plots are one of their main means of expression. Dumas, then known as the plot processing factory, made an interesting comparison with his son Dumas: "I draw a plot from fantasy, but my son looks for it in reality." I closed my eyes when I was creating, but he opened his eyes wide. I described-he filmed, uh. [8] (P398) When it comes to critical realist writers, the plots of their works are separated from fantasy, contingency and drama. They care about society, hold a materialistic attitude towards the relationship between literature and life, handle the contingency and drama of stories cautiously, and take life as the principle, and always reduce contingency to the minimum and most appropriate limit. X2ag5 free graduation thesis lw.895 18.com

Lu Xun's novels perfectly inherit and carry forward the tradition of critical realism. Its profound, accurate and artistic description of reality shows that Lu Xun deserves to be regarded as a great thinker and novelist with the most accurate social pulse in China. Lu Xun's novels will never be kitsch, exaggerated and rude, showing a great demeanor. As a typical work in Lu Xun's novels, Blessing is even more so. Sister Xianglin's tragedy is not based on chance. Through the above analysis, we can see how Lu Xun stripped away the accidental elements of Er. X2ag5 free graduation thesis lw.895 18.com

3. Sister Xianglin's pain is mainly mental pain x2ag5 free graduation thesis lw.89518.com.

Sister Xianglin's pain is mainly mental pain. She was sold to Hejiatuo like an animal, which was a serious mental destruction. After returning to Luzhen as a widow, she suffered a group of vicious spiritual persecution. The persecution in Luzhen society is so successful, effective and gentle! Social borrowers, such as Master Lu Si, Aunt Liu, and other faces who hate each other, are so inertial in their thoughts that they don't realize the difference in behavior. Who will admit or realize Xianglinsao's persecution? In the novel, Xianglinsao's spirit presents a thrilling impression of fear, sorrow, pain, stupidity and collapse. What kind of crushing left it? X2ag5 free graduation thesis lw.895 18.com

At the beginning of "Blessing", it is written that the end of Xianglinsao's life is amazing. Sister Xianglin, who is pulled tighter and tighter by terror, is not afraid of oncoming death, hungry, cold, tired and illiterate. Generate shows only a glimmer of life, but she is strongly concerned about the existence of the soul, which is a question of right and wrong! This is a great discovery of Lu Xun. There is a great fear beyond death in this world! Who is more "calm" than the last person facing death shrouded in great terror! X2ag5 free graduation thesis lw.895 18.com

To sum up, Xianglinsao's mental pain is manifested in her inability to be a human being. All her hopes were to live a normal and minimal life, but even this hope was finally dashed. If Sister Xianglin wants a life that she shouldn't achieve, or if she wants to achieve it by a lucky chance, then her failure may turn into a comedy or a comedy with tears, but Sister Xianglin is not like this at all. She is so simple, so kind, so quiet, and there are almost no illusions in her life. When she came to Master Lu's house, even on the surface, she came to see her with the sadness of her husband who had just died. This kind of heavy work alone makes her feel satisfied. "There is a smile on the edge of the quarrel, and the face is white and fat." If such a life had not been disturbed and destroyed soon, Sister Xianglin might have lived a safe life. "When we read this, we are naturally happy for her, but at the same time we feel sad, because the life she wants and feels satisfied is only such a minimum life, but it is still a very unfair life for her, so this hope and satisfaction itself is a tragic er." [9] (p76) Later, she gave birth to Amao and became "white and fat". It can be seen that her so-called "being a man" is just a slave who has a job, a meal and a little biological significance. As Lu Xun pointed out in the article "After Writing Blessings for More than a Year", China people have never had two fates in history, namely "when they want to be slaves but can't be slaves" and "when they have been slaves for a while" [10 ](P2 13). Being a slave is the highest ideal of Xianglinsao's life struggle. When she first came to Luzhen, Master Lu's "frown" clearly showed her "danger", so when Master Lu accepted her, what reason did she have to make Sister Xianglin not "white and fat"? With the development of her daily life, we can see that her "troubles" are viciously expanded and inflated by the society to which she belongs, until Sister Xianglin can't wear the crown of slavery, so her life is only a dead end. Sister Xianglin's failure as a slave is accompanied by her intense and profound mental pain, which makes every day of her life miserable. X2ag5 free graduation thesis lw.895 18.com

As the lowest rural widow, of course, there is material pain. Cold, hunger and disease may attack her at any time. Her first salary was taken away by her mother-in-law, and her second salary was taken away by the land temple. Blessing simply mentioned these two "grabs"; But her spirit is so sad that she can't care about and feel the material pain. How could she remember the money her mother-in-law took when He Jiatuo was tied to a sedan chair? Compared with material pain, mental pain is a deeper pain. In the habit concept, the peasants in the old society suffered from material sufferings, and Blessing shows us a sad history of mental disaster of an illiterate peasant woman in the old China. I'm afraid no China scholar has ever held her breath and observed the mental pain of a peasant woman so sympathetically. We should regard this as one of the achievements of Fubao. X2ag5 free graduation thesis lw.895 18.com

4. Sister Xianglin's pain is also a kind of conscious mental pain x2ag5 free graduation thesis lw.89518.com.

Xianglinsao's pain is also a relatively sober and conscious mental pain. I don't quite agree with her point of view of numbness and ignorance. Is Sister Xianglin partly responsible for her tragedy? People are used to labeling many little people written by Lu Xun as "numb". In fact, we should analyze it according to the actual works, otherwise we will be a little "numb". X2ag5 free graduation thesis lw.895 18.com

Lu Xun was more sympathetic to Sister Xianglin than the "I" who faltered in the face of Sister Xianglin's inquiry, and only "mourned her misfortune". However, a representative and long-standing view holds that Lu Xun also has the side of "taking his anger out on Sister Xianglin". In other words, she is as insensitive and ignorant as Ah Q and Runtu. I don't see any contradiction, but I understand what Sister Xianglin did. At the bottom, she is more sober than Ah Q, Hua Laoshuan and Runtu. As an old peasant woman, she is also a "sensible person" without much confusion. It would be ridiculous if we thought she was ignorant and numb because she didn't fight, was superstitious and didn't know the source of the pain. How can a peasant woman know such metaphysical things as "the source of tragedy" We should not go beyond the status of an old China "peasant woman" and ask her for anything special. Just as Lu Xun said, "We can't make everyone a soldier" [11] (P161), in many cases, Sister Xianglin's choice is unique, "correct" and "reasonable", but the society does not treat her er lightly. Her choice is also wise. She is a gentle woman. Some people think that she has a rebellious side. In fact, it is not "resistance" but "struggle". Struggle is an adaptation to society. Everything she does is to seek advantages and avoid disadvantages in difficulties. Her new widow came to Luzhen in order to avoid her mother-in-law's authority, as if a Cycas bloomed. Sister Xianglin was really "white and fat" in the fourth master's house in Luzhen. She doesn't want to die again, because she wisely feels that if she doesn't keep moral integrity, she won't be tolerated by society, so she should keep her widow status even if her forehead is broken. Twelve pieces of eagle ocean, a year's labor income, is not a decimal for her, she donated an empty "threshold." She knows very well: it must be like this. She has been awake and dodging, but being hurt again and again always makes her doomed. Ah Q's pain is different. In order to survive, he sadly grew a layer of spiritual armor of "spiritual victory method" Generally speaking, he can only feel the exact pain when he is hit on the head and pulled his braid, and he can't find a job. Although Ah Q doesn't have a trace of happiness, can we say that he is more "happy" than Sister Xianglin, or that Sister Xianglin is more miserable? Before and after The True Story of Ah Q, the description of Ah Q changed little. And "Blessing" focuses on portrait description for three times, and writes about her eyes for more than ten times. Every time, it changes, vividly highlighting the sudden and terrible fission of a sober and struggling woman in the face of endless blows and a blunt knife that cuts her soul! The last two images came to the end in different forms of death, which also showed Lu Xun's accurate er. If Ah Q falls to his death in the snow, he may die of cold and hunger, right? X2ag5 free graduation thesis lw.895 18.com

5. Sister Xianglin's pain is lasting and profound.

Sister Xianglin's pain is long and profound. It will not disappear because things have changed, nor will it just cause any pain because of any misfortune. Life is so sad and painful, its form is always the same, just like nuclear fusion. X2ag5 free graduation thesis lw.895 18.com

Sister Xianglin's tragedy is a good mortal tragedy. What is Sister Xianglin's "something valuable in life"? It is the pursuit of ordinary people for the right to live like ordinary people. Most of these tragedies happen to ordinary people who only meet the utilitarian needs of goodness. Sister Xianglin in Luzhen is such a character. She has the virtue of diligence and simplicity peculiar to working peasants. After her husband died, she escaped from her pain by running away. As a servant of the Lujia family, her life requirements are extremely low and it is easy to be satisfied. When she was forced to remarry, she made a scene, which was "really out of line". When she became a widow again and came to Lujia, her body and spirit were not as good as before. The donation threshold is another way for her to resist bad luck. Before she died, her questioning showed her doubts about the soul and hell. In short, in order to survive, Sister Xianglin struggled again and again on the road of life, but failed again and again. She doesn't even have the minimum right to exist, and even the most humble needs of life are difficult to guarantee er. More importantly, Sister Xianglin's misfortune is a spiritual and spiritual er. It is a "great sin" for a widow to remarry, not to mention a widow whose husband died twice; In Lujia, she was not only coldly received by Master Lu, but also regarded as a "fallacy" of "changing customs" and "unclean". What people in Luzhen threw at her was just "contempt", "ridicule" and "boring spit". These are too damaging to her spirit, eh. However, the discrimination and insult in the world are not enough, and the cruel reality has put the majesty of ghosts and gods on her head. Donated the threshold, I can't get rid of this ghost horror er. She is like a puppet, and her eyes can only sigh once in a while. What a fatal mental shock she suffered. Living, her grief is beyond words, and dying is more painful. In the joyful blessing of Luzhen, she was burdened with mental pressure and finally died in the street. In "Blessing", powerful feudal forces pressed Xianglinsao from all directions, making her live in poverty and hardship, suffering unbearable mental pain and restless for a moment. She was deprived of the right to live freely and independent personality, and her humble desire for survival was shattered by the cruel reality. Therefore, her pursuit of uselessness failed, and "valuable things in life" were doomed to be ruthlessly "destroyed". Because of the death of her first husband, her mother-in-law betrayed her openly on the grounds of clan rights, leaving her with no morals to keep, and the scar on her forehead became a laughing stock and evidence in the future. The death of her second husband and son Amao further confirmed that she was ill-fated, hard-working and unclean, so Xianglinsao's living condition was even more sinister after her great sorrow: people in Luzhen despised her in unison, and only in this way could people obtain a kind of inner peace in line with feudal moral laws. Mental stress made her "have a particularly poor memory and even forgot to wash rice." In this way, her qualification as a person was rejected by people's "cold and sharp" eyes, and her basic ability as a servant was also lost.