Essay On Anger Is Short Madness

Essay On Anger Is Short Madness-83
“Perhaps there are still children who have not yet eaten men? “Save the children…”Criticizing the barbarism of his fellow countrymen, the madman simultaneously evokes hope for a more humane future: one in which the lucidity of his “madness” is exposed for the sanity that it truly is.It is an injunction that, one hundred years on, continues to feel .

“Perhaps there are still children who have not yet eaten men? “Save the children…”Criticizing the barbarism of his fellow countrymen, the madman simultaneously evokes hope for a more humane future: one in which the lucidity of his “madness” is exposed for the sanity that it truly is.It is an injunction that, one hundred years on, continues to feel .

, the story follows an unnamed protagonist’s descent into lunacy as he convinces himself that the people around him are harboring a secret desire to “eat men” – that is, that they are complicit in a feudal cannibalistic tradition.

In both form and content, ‘Diary of a Madman’ called attention to the conflict between tradition and modernity in an era of rapid cultural and political change.

More pressing for Lu Xun, however, was a metaphorical type of cannibalism, one meant to indicate the repressive feudal order of his time.

For Lu Xun, Chinese society as a whole was cannibalistic, oppressing and devouring those who were least able to fend for themselves.

In Xu Zhuodai’s 1923 satirical short story ‘The Vain Lunatic’ (), meanwhile, an arrogant, spoiled schoolgirl is unwilling to confront her unfounded feelings of superiority, and subsequently descends into madness.

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In all three cases, madness appears less as pathology than as a metaphorical signifier of a stultifying and supercilious tradition.

When real and fake, right and wrong have appeared to become hopelessly enmeshed, it can be difficult to remember where the line between madness and sanity lies.

‘We should flatten a country or two,’ said a young man to the television camera on 11 September last year.

As intellectuals wrestled with the need to be both Chinese modern, the madman’s expository role as “monster yet mirror” – to borrow a phrase from the late historian Roy Porter – became a crucial articulation of what it meant to be Chinese in an era of tumultuous change.), published in 1935, a haughty Chinese intellectual, holding utter disdain for those around him, is eventually fired from his work and divorced by his wife.

Unwilling to face the source of his personal and professional misfortunes, the protagonist ultimately goes mad and is institutionalized.

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