Commemorating the Xinhai Revolution - The Primacy of Action

Is it that he cannot find the revolutionary group and is suffering from being unable to join

Lu Xun and Chen Tianhua are ultimately two distinctly different literati. Chen Tianhua is a literatus and also a practical warrior. In contrast, Lu Xun is not a practical warrior; he is merely a fighter among literati. Their differences do not lie in their methods of combat, but rather in their attitudes towards death

On December 8, 1905, Chen Tianhua committed suicide by drowning in the Omori Bay of Japan. His farewell letter left before his death shocked the world at that time. His death had a profound impact on Chinese students studying in Japan, including Zhou Shuren (Lu Xun). Chen Tianhua was only 31 years old at the time of his death, while Lu Xun was just 25, having studied in Japan for three years. Among the Chinese students in Japan, there were few whom Lu Xun admired, yet Chen Tianhua made Lu Xun feel ashamed.

Revolutionary intellectuals with such insights are distinctly different from the literati of previous histories. They dare to speak and act, not only rebelling successfully but also achieving monumental enterprises that shape the world. Just six years after Chen Tianhua's death, the regressive Qing government was finally overthrown by these "non-traditional intellectuals" among the revolutionaries. It must be said that only such intellectuals can change the fate of the nation and uplift the spirit of the people.

Since ancient times, literati have struggled to achieve success for two main reasons. First, they lack independent organizations and cannot attain an independent economic status, which forces them to rely on patronage and prevents them from acting independently. Second, they fear violence and lack the ability to counter violence with violence. Throughout the two thousand years of change in China's feudal dynasties, it is exceedingly difficult to break through without a violent revolution. Revolutionary figures are acutely aware of this; for instance, the "assassin" Wang Jingwei, alongside Chen Tianhua, once stated:

Why choose to revolutionize at the risk of death rather than to gradually enlighten? Let us consider what Chen Tianhua has to say

In examining the history of the Xinhai Revolution, one notices the overlooked figure of the "hard-headed intellectual" Lu Xun. At that time, he was in the prime of his youth (he was only 30 years old in the year of the Xinhai Revolution), yet from beginning to end, he did not involve himself in the revolution

They are two different types of literati

I have no way to perish; can they cause my demise?

Chen Tianhua believes that it is undeniable that everyone fears death; it is a natural instinct. However, he advocates that when faced with the opportunity to die, one should not be afraid. He opposes empty talk about saving the nation and promotes the unity of knowledge and action, stating: "Empty talk about saving the nation is tiresome to many." He has planned two paths for himself: "In the future, there are only two paths for me: one is to write books to warn the world; the other is to embrace death when the opportunity arises."

Lu Xun's absence from the Xinhai Revolution did not hinder his emergence as a great literary figure; rather, at that time, the nation needed revolutionaries more than literary figures. On the eve of the Xinhai Revolution, Lu Xun faced difficulties both economically and spiritually. It was the Xinhai Revolution that transformed his circumstances, allowing him to become an independent writer without reservations.

This is the profound insight provided by Chen Tianhua in response to the concerns regarding "Japan's destruction of China"

During the revolution, strong men were needed, not empty lamenting literati. Chen Tianhua can be regarded as the "talent and soul" of the Tongmenghui; his spirit and courage inspired many young people of that time. Among this group, the youth harbored great ambitions, pointed out the direction of the nation, and acted boldly. They became a trend of their generation

Although Chen Tianhua is acclaimed as the "great literary figure of the revolutionary party," he is not like ordinary literati. He does not merely speak without action; rather, he boldly practices and puts his words into action

Lu Xun was a "pure literati" who only expressed his thoughts through words and did not advocate for action. During his studies in Tokyo, he came into contact with some revolutionaries, leaned towards revolution, sympathized with the revolutionaries, and harbored anti-Qing sentiments. However, he did not support the use of violence, nor did he endorse extreme rhetoric. When the revolutionaries asked him to join their organization and take practical action, he displayed a hesitant attitude, concerned for his family. After listening to speeches calling for revolution against the Qing in Tokyo, he expressed his dissatisfaction. When later generations shaped his image as a revolutionary, they claimed he participated in the Restoration Society, but there is no substantial evidence to support this.

Although Lu Xun stated after Chen Tianhua's suicide that the Manchus' entry into the pass had completely extinguished the spirit of the Han people, leading to the loss of their blood and courage, the emergence of Chen Tianhua represented a return or reconstruction of the Han nation's blood and courage. However, he still insisted on saving the nation through literature rather than taking action

Not at all. The revolutionary forces were right beside him; the base of the Xinhai Revolution was established in Tokyo, Japan, and Lu Xun was then a member of the Chinese students studying in Japan, making it easy for him to join the revolution without needing to scale walls. He was even mobilized for the revolution, yet he ultimately avoided the revolutionary party and chose not to participate in the revolution. Why is that?

The state of the nation has fallen to a depth of ten zhang. It is like a furnace where a thousand people add fuel, while one person slowly carries water. Can the fire be extinguished? When the enemy is at the gates, you only speak of knowledge and education, hoping to enlighten the public, akin to sending someone a thousand miles away to buy nourishing medicine for an urgent illness. By the time the person returns, the patient's corpse will have already decayed; how can one remedy the emergency? The only course of action now is to disregard success or failure, to fight step by step, gaining an inch is an inch, gaining a foot is a foot.

During the Chinese Revolution, many people cited the successful example of Japan's constitutional monarchy to oppose the revolution. However, the Meiji Restoration in Japan was a power seized by Saigo Takamori through military force, and it was certainly not a case of the shogunate willingly handing over power with a smile.

On the day following Chen Tianhua's suicide, a memorial service for him was held at the Jinhui Hall in the International Students' Association, where a scene unfolded featuring Zhou Shuren (Lu Xun), Xu Shouchang, and others opposing the collective decision to return home at the risk of their lives. Qiu Jin, who was elected by the students as the convener, expressed her indignation and declared the imposition of a 'death sentence' on Zhou Shuren, Xu Shouchang, and others who opposed the collective return. She drew her Japanese sword and shouted loudly: 'Surrendering to the Manchus, selling friends for personal gain. Oppressing the Han people, take this blade from me.'

Only by sacrificing oneself a few times now, when there is truly no other choice, can the younger generation perhaps understand the concerns of their elders. One after another, they will follow suit. It is not that one is unwilling to die; rather, it is the circumstances that lead to death. What others do not dare to do, I shall take the lead in doing. This is what it means to be a true scholar

When mentioning Lu Xun, one cannot overlook his classmate Chen Tianhua. For today's young people in mainland China, Chen Tianhua may seem like a distant and unfamiliar name; however, he is not far removed from the present. His name has resonated both domestically and internationally for a century, and his influence is comparable to that of the seventy-two martyrs of Huanghuagang.

Rather than being inscribed in language, it is better to be inscribed in actions. Since they do not believe in language

When comparing Chen Tianhua and Lu Xun, some believe that Chen Tianhua is merely a "hot-blooded youth" displaying "foolhardy courage," while the prolific Lu Xun is regarded as the "rational person." However, upon reviewing Chen Tianhua's statements, they are not significantly shallower than those of Lu Xun. Chen Tianhua is not a person lacking in rationality; he simply does not wish to use reason as an excuse for cowardice.

Chen Tianhua's actions evoke a profound sense of shame among those "pure literati" and "professional revolutionaries" who merely speak without taking action. Throughout Chinese history, literati have always occupied an awkward position; they are indispensable, yet they are not the arbiters of the nation's fate.

This statement was not made by Chen Tianhua (a famous quote by Yukio Mishima), yet it has become Chen Tianhua's motto

In terms of speech, he is exceptionally outspoken; in terms of action, he embodies the samurai spirit even more than the Japanese bushido—placing righteousness above life, "to die when the opportunity arises to do so," willing to sacrifice himself if it serves the purpose of awakening the national spirit