After entering the 21st century, there have been more and more books discussing Chen Ke. As the Chinese people's own understanding of the world has improved, the evaluation of Chen Ke has become closer to a human understanding, unlike the mainstream biographies of Chen Ke in the 20th century, which depicted him as either an angel or a demon, in short, dehumanizing Chen Ke himself.

The humanized description of Chen Ke brings up a question: what kind of person was Chen Ke exactly? What was his personality like? What did those actions that changed the entire human world mean to Chen Ke himself?

The conclusions drawn from these discussions were naturally varied at first, but as the discussions deepened, some relative consensus gradually formed within the industry.

Through numerous memoirs and official records from various countries, psychologists have analyzed Chen Ke's personality compared to ordinary humans. Coupled with physiologists' anatomical comparisons of Chen Ke's remains, the analysis results were quite different from the original imagination. Although experts in psychology and physiology did not dare to guarantee their research absolutely, and they always used many vague modifiers to cover up their analysis, the basic research results were largely similar.

The first result is that Chen Ke's body was very healthy. From a physiological analysis, he did not suffer from the malnutrition problems that were common in China in the late 19th and early 20th centuries since childhood. Despite his heavy workload, he always persisted in exercising, and his physical health remained very good until his later years.

His brain structure was also healthy, but it did not have the super-strong brain circuit structure unique to those outstanding figures of modern times. Physiologically speaking, Chen Ke's brain circuits were very suitable for memory-type structures, and his logic-type structures were also relatively excellent, but he was relatively weak in emergency response. In general, although Chen Ke's body was extremely healthy, it had not yet reached a level that ordinary people could not reach.

The second result is that from personality analysis, as well as from Chen Ke's descriptions of his own background that occasionally appeared in a large number of historical records, Chen Ke never had any descriptions of his own siblings. Coupled with the analysis of his words about other people's siblings, psychologists believe that Chen Ke was likely an only child and had no other siblings. Such a family structure, which was a very small proportion of the world at that time, often created a psychological characteristic of a strong "I am the only dominant force in the family."

In this regard, psychologists, especially foreign psychologists, have an attitude that can almost be called a consensus. "In the process of the revolution, Chen Ke completely imposed the future life model he identified with on China at that time. Chen Ke believed that the life model he identified with was the only correct life model. His attitude towards other life models was not that they were unacceptable, but he always believed that compared with the life model identified with by Chen Ke, there was still a considerable gap."

Of course, this psychology was not unique to Chen Ke alone; all politicians at that time had such strong tendencies. All politicians who emerged in the magnificent and surging era of human history in the early 20th century had the same strong sense of "Mandate of Heaven."

From the analysis of physiology and psychology, Chen Ke can be considered a genius in the ordinary sense. He was excellent, but he only stopped at being excellent.

So, was Chen Ke, as an old Chinese saying goes, "a lad made famous by the absence of heroes at the time"?

Judging from the achievements created by Chen Ke, this judgment is undoubtedly wrong.

So what kind of ability did Chen Ke possess that ordinary people could not reach, allowing him to have such achievements? Psychologists' views diverge greatly, but one point is the same. Chen Ke had a relatively strong learning personality.

Among many former high-ranking officials of the Manchu Qing, there were quite a few relatively learned scholars, such as Feng Xu and Shen Zengzhi, who were captured by Chen Ke and entrusted with important tasks. They can be considered lucky ones among the officials of the Manchu Qing era. Feng Xu naturally goes without saying; he was considered by later Confucian scholars as someone who could stand up at a critical moment. With his profound knowledge of Chinese studies, he led a group of people to carry out a comprehensive revision of "The Inheritance of Chinese Culture and the Rise of Materialism" written by Chen Ke from a Confucian standpoint. Although Feng Xu himself frankly admitted in the preface to the "Feng's Revised Edition" that in terms of being a successor to Confucianism, Chen Ke was far more qualified than Feng Xu and others. Moreover, Feng Xu himself emphasized that Chen Ke pointed out the true path to correctly understanding the three Confucian sages and masters: Confucius, Mencius, and Xunzi. In his evaluation of the relationship between Chen Ke and Confucianism, Feng Xu wrote: "His (Chen Ke's) words are sincere, and his heart is upright. The ground he stands on is shoulder to shoulder with Confucius, Mencius, and Sun Qing (Xunzi)."

As a leader dedicated to the Chinese revolution, Chen Ke fully demonstrated his profound knowledge of Chinese Confucianism in his words and deeds. The only problem was that Chen Ke never treated Confucianism from the standpoint of Confucianism. Of course, this undoubtedly eliminated many views that Chen Ke was not Chinese. In Europe and America, where technology was comprehensively leading at that time, there was absolutely no way to educate someone like Chen Ke who had a precise understanding of Confucianism.

However, another person, Shen Zengzhi, who left his own achievements in the history of Chinese culture through China's "Xinhua Dictionary," also never concealed his views. "I compiled the 'Xinhua Dictionary' because Chen Ke ordered it, and I had no choice but to do it."

Shen Zengzhi's evaluation of Chen Ke was, "Viewing his books, he is like a thousand-year-old ghost, his depth immeasurable. Meeting the person, he is merely mediocre. Investigating the cause, it must be that he had great scholars as good teachers."

Even Feng Xu, who respected Chen Ke very much, wrote: "Chen Ke must have had several good teachers, all of whom should be unparalleled talents in China and the West. Thinking that Chen Ke was able to learn from them, I am envious! I am envious!"

And Chen Ke never denied this point. In numerous records, Chen Ke repeatedly claimed that he had a mischievous personality since childhood. Although he was guided by famous teachers, he never listened. When facing enemies, Chen Ke was always able to see through their weaknesses. Especially when comrades were about to embark on the wrong path, Chen Ke was always able to stop them in time. At this time, a sentence Chen Ke loved to say was, "I thought so too back then, and I did so too, but the result was destined to be failure."

In terms of the precision of his description and analysis of errors, this is a level that only someone who has experienced it personally can point out. Chen Ke's success was largely achieved by avoiding the repetition of failures. This undoubtedly proves that in Chen Ke's growth process, there were many teachers who warned him about all his words, deeds, and thoughts beforehand, and analyzed them afterwards. They taught him with meticulous care.

Of course, this is something that puzzles psychologists extremely. Normal people facing such forced education would either give up their own ideas early and obey the teachers. Or they would simply abandon themselves and present a situation of personality collapse. Only a very small number of people can maintain their own stance in such high-intensity forced education, and finally, under certain strong changes, change their entire outlook on life, thereby truly turning the excellent things in their memory into their own things.

But this implies a condition that is almost impossible to exist, that is, Chen Ke's many teachers must have consistently had confidence in Chen Ke. This requires a reason for the teachers to tolerate his rebellious attitude. That is Chen Ke's love of learning.

But judging from Chen Ke's situation, he himself had experienced countless failures. Many of his failures were fatal, failures that would make the most patient teacher feel despair. Even the wealthiest families at that time would absolutely not allow someone like Chen Ke to exist. This, in turn, corroborates the inevitability of Chen Ke being an only child. Only a sole heir could make Chen Ke's family never give up on him.

If this is the case, Chen Ke must have a quality, that is, extremely high emotional intelligence. To be able to make people accept his failures without being disappointed in him personally. So did Chen Ke really possess such a quality? Psychologists' evaluations are basically negative.

In the evaluation of Chen Ke's character, it is generally believed that Chen Ke's personality was by no means as enthusiastic as ordinary people imagine. His calmness contained many cold parts. Chen Ke's personality characteristics were almost entirely built on the foundation of the negation of his self-humanity. For ordinary people, the result of this personality is inevitably self-abandonment.

The Ego and the Id are innate and are the foundation of the personality structure. The Ego and Superego develop later based on the Id. The Id follows only one principle—the pleasure principle, meaning the pursuit of the individual's biological needs such as the satisfaction of food and sexual desire, and the avoidance of pain.

The Ego is the psychological component of personality. Here, the reality principle temporarily suspends the pleasure principle. Thus, the individual learns to distinguish between thoughts in the mind and thoughts in the external world surrounding the individual. The Ego regulates between itself and its environment. The Ego is the executive of the personality.

The Superego is the controller in the personality structure, governed by the perfection principle, and belongs to the moral part of the personality structure.

If we follow Chen Ke's calm self-narration, he could never have achieved his later accomplishments. Moreover, a person has an instinctive psychological protection mechanism for the old behaviors of the self. When Chen Ke described his past self, there was a clear tendency towards severance. That is, Chen Ke himself did not believe that the past self had any necessary connection with the present self.

In psychological research, this is a not uncommon mental state. Under some strong stimulus, during the process of human self-consciousness reshaping, such manifestations often occur. It's just that Chen Ke's manifestation was very, very extreme.

Regarding Chen Ke's Ego, Id, and Superego, the Id appeared to completely disintegrate under long-term failure and some special strong stimulus. At this stage, in order to save his mental domain which was about to collapse, Chen Ke had to reshape himself comprehensively with a strong "Superego" consciousness. What kind of strong stimulus could make Chen Ke's Id present a completely shattered state?

Since Chen Ke's history before the age of 25 is completely dark, discussing this direction is something that excites psychologists from various countries extremely. For psychologists, this is a very challenging case.

In this reshaping process, not even Chen Ke himself had any will to try to save the Id. And Chen Ke's Superego part fully took over Chen Ke's psychology at this time.

Chen Ke's learning personality played a clever stabilizing role in this process. Because there were too many extremely excellent teachers and too much excellent knowledge, when Chen Ke's Id shattered, the spiritual power of the Id that he originally strongly protected still existed, only the consciousness of the Id was completely shattered.

In order to rebuild the psychological world as soon as possible, those concepts that Chen Ke once resisted incomparably, those excellent pieces of knowledge, constructed a virtual Superego personality under Chen Ke's strong conscious power at this time. Of course, the shaping of this Superego personality was likely completed much earlier, only Chen Ke himself had always been resisting it strongly.

This process of psychological reshaping is like schizophrenia. General schizophrenic patients will possess two or even more personalities at the same time. But from Chen Ke's performance, it can be determined that Chen Ke did not have another hidden personality. This proves that his new Superego personality completely replaced the old personality.

The Superego is the controller in the personality structure, governed by the perfection principle, and belongs to the moral part of the personality structure.

Since Chen Ke participated in the revolution, any pleasure principle belonging to the Id has shown no sign of dominating in Chen Ke's actions and psychology. His moral outlook has reached a level of absolute dominance.

And the reason why Chen Ke did not appear to have the nitpicking characteristic of those dominated by morality can only be said that the moral outlook in the knowledge he learned was extremely perfect. Various virtues, including tolerance and the Golden Mean, were completely integrated by the historical materialism in the concept of "seeking truth from facts."

Of course, this does not mean that Chen Ke became a mental patient from then on, but that Chen Ke chose Marxism as his new moral system and made the realization of China's liberation his goal of struggle. For Chen Ke himself, when the reshaping of his self-consciousness was determined, he was no longer just a person named Chen Ke, but became the embodiment of the Chinese communist revolution he believed in.

Chen Ke's learning personality no longer learned what should be done, but turned to learning how to put his moral system into practice. For Chen Ke at this time, he was like a deity walking on the earth, becoming a flesh-and-blood, living revolution. What Chen Ke had to do was to disguise himself as much as possible like a human so as not to scare humans.

The reason why ordinary people cannot understand saints is that ordinary people think that the purpose of saints is to be saints. But saints never believe that such creatures as saints exist; they merely implemented their own concepts. It's just that in the end, ordinary people put the hat of a saint on them.

Teacher's comment: This paper is mainly based on speculation, and the cited materials are extremely one-sided! Subjective!

Grade: Fail!