Bulgakov, one of the authors of Road Signs, believes that the "people's revolution" in our mind is actually an external symbol for intellectuals to realize their ideals: "Revolution is the revolution of intellectuals. Its spiritual leader belongs to the intellectual class; Such leaders have the world outlook habits, tastes and social customs of the intellectual class. Intellectuals will certainly not admit this, because they are intellectuals. Each of them follows his own basic beliefs, and they call this or that social stratum the sole initiator of the revolution. It is indisputable that nothing can drag them into the riot tide except all environmental factors (catastrophic war is the first type) and the extremely severe living needs of all social classes and groups. We always believe that all the ideological systems and spiritual weapons of advanced fighters, advocates, agitators and propagandists are provided by the knowledge revolution. They set people's instinctive goals mentally and infect people with passion. In a word, they are the nerves and brains of the great revolution. In this sense, the revolution is the spiritual product of the intellectual class, so the history of the revolution is the historical judgment of the intellectual class. "

Merezhkovski believes that the so-called "heroic people" is only an empty concept in the minds of intellectuals. The increasingly loud complaints of the people in the real revolution "finally turned into the desperate wail and roar of the peasants and the whole people's riots in the Great Russian Revolution", which is "the face of the rogue class, vagrants and unruly people."

In the thinking of different opinions, Brock seems to have only intuition and perception. He felt that Merezhkovski's hatred of modern liberators was too strange to explain.

He said: "People who are rich in material and spirit have a deep-rooted emotion: they have an aversion to people who are very unfortunate, unsuccessful, hopeless and down-and-out." In other words, they have an aversion to people who have no hope for them. This kind of emotion can reach the level of physical nausea. "

Some poor people who are regarded as "disgusting" by the nobility also hate the nobility. In his article Religious Exploration and Man, he quoted a letter from a peasant poet, saying, "Our brothers are not afraid to see you at all, but naturally envy you and hate you. If he can tolerate you near him, it's only because he sees some benefits from you.

"Oh, what a pain your existence has brought me! When we realized that we couldn't do it for the time being without you, we were very painful! This kind of consciousness is a kind of' extreme pain'-fatal depression, deep sadness and despair. Both Surikov and Necrasov have described this misfortune, and Pushkin and other writers have written about it more or less. The consciousness that we can't move without you is the only reason why our spirit and you can't get close to each other. The slave-like loyalty of a corrupt nanny or orderly in the master's front room is rare.

"All these examples of ancient and modern farmers fleeing into the seclusion of conservative Christians and small monasteries in the forest prove their strong desire for spiritual freedom and their ubiquitous avoidance of nobles. Realizing that' you' are everywhere, that' you' can do whatever you want, and that we must obey, is an insurmountable wall from which we can't get close to' you'. So, from your point of view, what are the reasons? There is no other reason than extreme contempt and pure physical disgust. "

Brock called these words "golden words". A deep understanding of the contradiction between "we" (intellectuals) and "you" (working people) is attributed to the author of Road Signs. In fact, this kind of consciousness was realized by lev tolstoy in The Terror of Al Zamasu as early as 65438+1950s. In that nightmare, Tolstoy dreamed that he was hanged by a farmer. Only Brock feels more realistic and stronger than Tolstoy.

Confused by contradictions, Brock wrote in a letter to K.C. stanislavski in 1908: "I am facing my theme, the Russian theme (including the problems of intellectuals and people). I am consciously and firmly committed to this theme ... Although I have escaped, failed and repented, I am still moving forward. " In Brock's idea, intellectuals and people are opposites. If intellectuals are the carriers of culture, then people are the expression of spontaneous and natural forces, which poets regard as positive factors. In his article Intellectuals and People (1908), he wrote: "Due to the positive factors of science, social activities and art, fewer and fewer intellectuals are preserved ... and another higher factor is needed. If not, it will be replaced by all kinds of agitation and riots, from decadent and vulgar creationism to those self-destructive behaviors that are constantly open-corruption, alcoholism and various suicides.

"there is no such phenomenon among the people ... if intellectuals have more will to die, then the people have always held the will to live. This can explain why people without faith always rush to the people and look for the power of life there: it is only out of the instinct of self-protection. " Deeply influenced by Nietzsche, Brock attributed the "will to live" to the people, just like Lu Xun and Wen Yiduo in China. This is a fairly common transformation of Nietzsche's theory in backward countries.

However, Brock still only cares about and sympathizes with the people. His mind is still full of fatal pain and longing for heaven. The concept of "triangle" family put forward by Melezh Kovsky and his wife is very popular in modernist circles. Mei and his wife not only practiced, but also intervened in Brock's family life: first, they advised Brock to practice "chastity marriage" in the family, and then they encouraged another writer, Bulei, to intervene in Brock's family. Brock has other pursuits in contradiction and depression. In "Strange Girl" written by 1906, he saw his goddess crossing the world full of secular flavor:

The hat with black feathers on her head,

Her floating silk coat is like a cloud,

Her beautiful fingers are full of jewels,

It's incredible: the legendary girl who came to earth.

A wonderful sense of intimacy conquered me,

I couldn't help staring at her black veil,

There, I saw the charming other shore,

I saw the charming distance.

I accepted a secret that I couldn't tell anyone,

I personally hold the sun in one's heart,

So, in every corner of my heart,

This sad wine is everywhere.

The ostrich feathers hanging from her hat,

Always shaking in my head,

Her unfathomable blue eyes,

Shining on the distant shore.

Ah, there is a treasure chest in my heart.

I have the key to the treasure chest,

Oh, you drunkard, you are right.

I also believe: "There is truth in wine!"

Some people say that the "strange girl" in the poem is a prostitute, but Brock cannot see the "charming other shore" and "charming distance" in the eyes of prostitutes. This poem is actually a dichotomy between vulgar society (alcoholics) and St. Sofia. It's just that ideal and reality permeate each other, becoming turbid and more unfathomable. Therefore, the "soul" is filled with sad wine pulp everywhere.

In Brock's poems, the mysterious girl, drunkard and queen ant are the three most important images. Alcoholics are symbols of decadence and vulgarity (including themselves) in czarist society. The ant king is a mysterious force that tortures Russia, and the mysterious girl embodies the poet's beautiful ideal. Opposing the czar's autocratic society and its own vulgarity, sympathizing with the suffering people and longing for a beautiful paradise constitute Brock's triangle. When social contradictions tend to heat up, the three poles will become a dazzling rainbow. This rainbow is the long poem Twelve. 19 18 1 Brock said after writing this long poem: "On this day, I am sure that I am a genius."