The study of Lu Xun's cultural view is still a constant topic in the new century. Different from the past, when Chinese scholars deepen the topic of Lu Xun and Chinese culture, they no longer pay too much attention to Lu Xun's "anti tradition" or make a simple understanding of Lu Xun's "anti tradition", but adopt a more scientific, dialectical and realistic attitude of analysis. According to Wang Furen's long series "Lu Xun and Chinese culture", the relationship between Lu Xun and Chinese culture is that Lu Xun "does not absolutely deny any kind of culture in ancient China, but at the same time is disappointed in all the cultures in ancient China". Lu Xun "understands the cultural traditions in ancient China, and at the same time resolutely rebel against the cultural traditions in ancient China". Wang Furen also paid special attention to Lu Xun in the grand construction of the development of Chinese culture and history to examine the internal connection and generation of Lu Xun's thought and Chinese cultural subject, which is of great enlightenment significance for how to build Chinese modern culture. Lu Yaodong pointed out in Lu Xun and traditional culture during the May 4th movement that "Lu Xun at that time had a negative attitude towards the whole traditional culture with Confucianism as the main body, but had a positive attitude towards other cultural schools (such as Mohist School) and the alienated voice within Confucianism (from Qu Yuan to Cao Xueqin)." In Zhang Yongquan's "looking at Lu Xun's early cultural thoughts from heaven and earth", he believed that Lu Xun's stay in Japan "fully affirmed the traditional Chinese culture with universal respect for all things, especially for heaven and earth as the" root ", and the" all wise knowledge of justice and the system of state and family "based on it." It was only in the May 4th period that the fierce and profound criticism of the feudal family system and the ethical system was launched, and "it profoundly exposed the essence of the traditional Chinese view of heaven and earth. It turned out that this was only a deceptive means invented by the Confucians of all ages in order to carry out their ideas." Hu Zhaozheng's "heaven" and others in Lu Xun's works points out that "heaven" and "nothing" are interlinked in the sense of traditional culture, while Lu Xun's unswerving fighting goal throughout his life is to fight against "heaven". Shen Qingli's "on Lu Xun's view of peasant war" holds that although Lu Xun did not completely deny peasant war, Lu Xun did "take peasant war and peasant uprising as specific historical and cultural phenomena from the perspective of cultural psychology, and make unique and profound analysis and criticism." It mainly criticizes the barbarity and cruelty of the peasant war, criticizes the initiators of the peasant uprising and the peasant war, and reveals their "close connection with the primitive religion".
As for the relationship between Lu Xun and religious culture, in Lu Xun and Chinese culture, Wang Furen believed that Lu Xun and "the revelation of the illusory nature of the material world and the analysis of the suffering of life" had a strong resonance, and were influenced by the dynamic and experiential way of holding social life by the Buddhist culture. However, Lu Xun had a negative attitude towards the nihilism philosophy of life of Buddhist culture. In his long series of essays on the relationship between Lu Xun and Buddhist culture, ha Yingfei analyzed the relationship between Lu Xun and Buddhist culture from three different perspectives: "Lu Xun, Nietzsche and Buddhism", "to bear the hardships of the world with one's body" and "to talk about ghosts just like the world". It not only revealed and proved the internal reasons of Lu Xun and Buddhism, but also revealed the reality of Buddhism to Lu Xun's thought and creation The international influence and significance are explained. Guan en Sen '. Wang Jiaping's re discussion on Lu Xun and Chinese and foreign religious culture systematically combs the relationship between Lu Xun and religious culture and the development and change of Lu Xun's thoughts in the process of accepting religious culture.
More research results focus on the overall study of Lu Xun's cultural thought. Li Xinyu's Lu Xun: the hard way of enlightenment and 1928: Lu Xun in the new culture crisis think that the contradiction and the controversy of Lu Xun's intervention after the May 4th movement are related to the crisis of the new culture of the May 4th Movement and the Enlightenment position of modern intellectuals. "No matter how the thought of Lu Xun develops and changes, it always protects the new culture movement of the May 4th movement The position of enlightenment and the discourse of modern intellectuals formed on this basis. " Zhao Shuqin pointed out in the lonely adherents of the new cultural spirit that for the May 4th Movement and the new cultural movement, "Lu Xun was neither a pioneer nor a leader, nor too active." Lu Xun actively pursues the scientific spirit of practical realism. In the last decade, Lu Xun's strong points, Qian Liqun believed that the recognition and pursuit of the "real intellectual class", as well as the combination of "thought action" and "actual movement", constituted Lu Xun's cultural achievements in the last decade. "In the 1930s, Lu Xun paid more attention to the critical examination of modern Chinese culture represented by the" sea of today " In the debate between Lu Xun and the modern critics, he examined the debate between Lu Xun and Chen Yuan in detail, and thought that the debate was of great significance in the history of modern Chinese thought, culture, literature and even the spiritual history of Chinese intellectuals. Xue Yi, in his on Lu Xun's cultural debate, made a detailed discussion on the controversy between Lu Xun and Hu Shi, Chen Yuan, Liang Shiqiu, Zhou Zuoren and Lin Yutang, confirming that Lu Xun has always been the defender and defender of the May 4th new cultural spirit. Zhao Gedong's enlightenment and Revolution: the choice of modernization in Lu Xun's creation points out that Lu Xun's creation chose the thorough enlightenment and opposed the circular revolution for revolution, which "the choice of modernization in creation shows that: in the state of incomplete enlightenment of modernization thought, the revolution within the Chinese society itself is not conducive to promoting the process of modern reform in China." According to Wang Jipeng's theory on the value of ideological transformation in the period of Lu Xun's stay in Japan, Lu Xun's unique thinking mode, spiritual integrity and personality charm in his forward-looking thinking on the transformation of Chinese culture since modern times, as well as his analysis of the spiritual phenomenon of social transformation, are of great significance to the contemporary intellectuals in the same situation. Wen's "Lu Xun's quest and anxiety about cultural transformation" questions some of the current attempts to subvert Lu Xun. It holds that Lu Xun has a unique quest for the transformation of modern Chinese culture, as well as anxiety that should not be ignored, sometimes expressed as radicalization in traditional criticism. In Huang Jian's reconstruction of value: orientation and difference -- on the essential difference between Lu Xun and the new Confucianism in the construction of modern values, the reason why Lu Xun was criticized by the new Confucianism was that the new Confucians could not understand Lu Xun's thinking logic of rebelling against and criticizing the tradition, and could not fully understand Lu Xun's ideological characteristics after completing the modern transformation of Ideological and cultural concepts. In his personal reality culture internal clue of Lu Xun's revolutionary view, Lu Xun found the common "anti individual" characteristic of Chinese reality and cultural tradition at that time from the standpoint of self and individual "establishing people", so Lu Xun took this as the point of view and integrated the criticism of both. Liang Zhan's "self-concept and the origin of science", "the development of personal will and the origin of nihilism", "self, will and life" systematically discusses Lu Xun's cultural thought from Lu Xun's thinking and criticism of the scientific concept in the 19th century, Lu Xun's interpretation of personal will and Schopenhauer's differences and consequences, Lu Xun's metaphysics and contradictions, etc. According to Liu Zengren's on Lu Xun's personality model, "transcendence, willpower, aesthetics and complementarity" are the basic and core characteristics in Lu Xun's cultural accumulation, which makes Lu Xun have the personality model of artist, sublime and rational realization.
The research on the relationship between Lu Xun and regional culture mainly includes Chen Yue's "on Lu Xun's cultural character and its traces" and Wang Jialiang's "two Zhejiang cultural traditions: the internal factors of Lu Xun's cultural personality formation". The former thinks that Lu Xun's "Hometown Complex", spiritual temperament and thinking mode revealed in his works have traces of Yue culture. The latter believes that Lu Xun inherited from the two Zhejiang cultures, mainly the unique "hard" personality power, which is related to Lu Xun's hard "local" characteristics and strong and straight style of writing.