Over the years, everyone likes to talk about the pattern. A person does not pay attention to whether the logic is rigorous and whether the details are accurate, but whether there is a height.
The pattern is here, it's easy to say anything, the pattern is not good, brother, you have no realm in life, poor heat, in the words of Brother Film, don't squeeze hard if the level is not enough.
What exactly is a pattern?I'll give you an analogy. For example, when two people discuss something, A describes his point of view in a clear and rigorous manner, and B wants to refute him, and does not find any loopholes in logic and evidence, but just raises his hand at 45 degrees and slightly imagines his fingers, alas, you say that these are all irrelevant, if you can look at this matter dialectically from a global view, you don't know how to ...... it
Then describe a silhouette that captures the other party, and the superiority is immediate.
That's the pattern.
* In fact, there is such a pattern of controversy in martial arts, and the highest realm of this kind of discussion or the end of the topic is the sentence "The great man of chivalry is for the country and the people". As long as one party raises this sentence, there is no need to say it again, and you can't drag out a bigger hero anyway.
I often sigh at Mr. Jin Yong's cleverness, but he is really a storyteller who understands the national character. For example, this sentence was originally used to describe the middle-aged Guo Jing's mind and creation, which can be said to be very precise, but it just happened to hit the readers' feelings of family and country, and it was like a sentence gushing out of their hearts.
Eh, the temple is above the people, and the rivers and lakes are far away and they are worried about the king, which is called a humble person who does not dare to forget the country.
Looking back on the coordinates of the times in the history of Jin Yong's martial arts, Guo Jing was in the coordinates of the times, at that time, internal and external troubles, the great enemy pressed the realm, Guo Daxia for the people's livelihood, sitting in Xiangyang City, when he looked back on his life, saw that he lost his father when he was young, exiled from the desert, and rushed to the Central Plains to seek revenge after growing up, and was unconsciously involved in the contradictions of the three kingdoms of Mongolia, Jin and Song, but he was able to adhere to the chivalrous way of hoeing the strong and helping the weak on the rivers and lakes, not forgetting his original intention and forging ahead.
If I tossed for half a life, I suddenly looked back, and finally realized the ultimate mystery of chivalrous righteousness, that is, to relieve Li Min from hanging upside down and save the building from falling. A thousand words, turned into a sentence, the great man of chivalry is for the country and the people.
At this point, Mr. Jin Yong's story is told, and a middle-aged hero with a plump personality, reasonable growth, and respectable and amiable jumps on the page. Thousands of years later, the body is dead and famous, Xiangyang City is gone, the historical cycle is reincarnated, and readers and viewers can't figure out who the original words are talking about, but this sentence still shocks the past and the present, and has an assertive texture that is undoubted and does not need to be thought about.
So regardless of whether it is Guo Jing or not, whether it is Jin Yong or not, I would like to talk about martial arts, and when it comes to the supreme realm of being a hero, it must be the great man of chivalry for the country and the people.
Its sense of domination compared with other chivalrous pursuits is like Mahayana Buddhism is to Hinayana Buddhism, and the Diamond Sutra is to all sutras.
But I often feel uneasy in these places, maybe it's because the goose brother pattern is not enough. For example, chivalrous culture, the corresponding group should be rangers who are forbidden by martial arts, and the "Biography of the Rangers" written by Taishi Gong is often regarded as the abuse of martial arts. What kind of characters are the Guo Xie and Zhu family people described in it?
Sima Qian's original words are "If you do not do justice, you must believe your words, and you must be fruitful." In our words today, the style of acting does not conform to the mainstream values of the 24 words, but the most important thing is to do what you say and do what you say.
These rangers were a proper marginalized group of society, and their actions constituted a challenge to the royal law at the time, and they often violate the criminal law today. They may indeed be very interesting to a private person, "going to the predicament of the soldiers", but to say that this is "for the people", there is a sense of forced sublimation, as for "for the country", I am afraid that Liu Che will not agree to 10,000 times.
If the marginalized people are serving the country and the people, then what is the bureaucratic class that occupies the middle of the values to eat?If you don't make marginal groups like you class enemies, it is already light, so how can you be embarrassed to flaunt serving the country and the people?
Or if serving the country and the people is a universal national feeling, you have it all, even if the marginalized groups of society and even the class enemies are also evenly wet, how can it show that you rangers are outstanding in this area?
With such fanfare and special books, could it be that only the rangers are serving the country and the people, and other people are not as good as them?
It can be seen that from the source, in terms of the spirit flaunted by the crowd and chivalrous culture, it is also very controversial to say that it is for the country and the people.
Of course, the rangers in the back did serve the country and the people for a period of time, and that was the public case**.
The general logic of these works is that several martial arts masters who are very moral cooperate with Qing officials to catch thieves. In a positive sense, it can be regarded as extending the imagination of the working peopleIf you want to meet someone who is not polite, I am afraid that you will also say that these people are minions of the court, and even scold "Zhao'an, Zhao'an, Zhao'an!".”。
Of course, minions are a neutral word, and guns can be used to kill people as well as bad guys, right?
So when it comes to the actual use, is it more positive or depreciative?
I'm afraid it's still derogatory.
Everyone also knows that the yamen is open (the old society), and there is no reason to come in without money. If it is a clean official, then the minions are of course good minions. But how can there be so many clean officials (old society)?If it happens that the county lord is not so clear, then it is difficult to say whether the minions are good minions or not.
Of course, you have to take care of the needs of your readers, and it's always good to fight the bad guys. Besides, if it is written by a **leading a few minions to take people's lives together, then it is not a public case**, it is a work of criticism of reality, and it should be banned according to the rules.
The world of rivers and lakes is becoming more and more full, and the martial arts we are talking about today are becoming more and more formed, and at this time, martial arts has completely become a fairy tale describing a different world. And the heroes are even more unlikely to serve the country and the people.
Because here, the influence of the will of the state is almost minimal. The object of service for it is dissolved, how do you "for"?How can you do something?
The rivers and lakes are places where temples cannot exert their influence, the will of the country is completely incapacitated, and the world of heroes has its own operating logic. Everyone is free to associate here, happy to enmity and revenge, no need to pay taxes or support the family, the emperor is far away in the sky, and the moral law is in my heart, either busy with the sect PK, or busy avenging my father or killing someone else's father in order to make others avenge.
In such a place, if you claim to be for the country and the people, then I ask you, whose country are you for?
In addition to smiling and proud of the rivers and lakes, Jin Yong's martial arts generally have a clear fictional era. Have you built a nation within a nation in such an age?Or is it said that there is a big Song Dynasty and two sets of rules, and the rivers and lakes and the royal law do not deny each other?
American Westerns are also a kind of fairy tale, but civilization is not completely absent in that world, it will come out from time to time to build order, or break the original order of the western world. Martial arts** Otherwise, there is almost no such power in the martial arts world.
Specific to Jin Yong's martial arts, even if there is, "people from the government", if they are not bad people, generally do not have the qualifications to fulfill morality. For example, Guo Daxia, who is for the country and the people, also has a Lu Wenhuan standing next to him, but he never plays a leading role, if Lu Dashuai dares to lick his face and say, "I commanded the Battle of Xiangyang", I am afraid that readers may not think so.
The host-guest relationship between Guo Jing and Lv Dashuai shows that even Jin Yong, who said that "the great man of chivalry is for the country and the people", knows that only when the country is not a country, can the heroes have the opportunity to serve the country and the people.
This also determines that it is meaningless to extend and elevate out of context, and regard "for the country and the people" as a kind of flaunting of "chivalrous man".
Another reader with a deep insight into the rules of the martial arts world, Tsui Hark, has created a more refined and profound Jianghu in his work "Smiling Proud Jianghu". In such a river and lake, there is indeed a figure of the government, but it clearly appears as a villain. His team, Zuo Lengchan, wanted to set off a bloody storm in the rivers and lakes.
What is the rationale for such an arrangement?
Because what the children of the rivers and lakes pursue is not the practice of a grand narrative, but a very real individual freedom.
The power of the government, or any power that claims or is qualified to make grand narratives, will inevitably hinder the functioning of the rivers and lakes, and you should not be proud of it.
In fact, since the beginning of the fight "Dili has nothing to do with me", the Chinese have always fantasized about the advent of rivers and lakes, and if any form of rivers and lakes wants to exist, it is bound to dissolve the existence of "Dili" as the premise, no matter what the name of this Dili is.
Xu Laowei not only saw the constraints of the temple on the Xiaoao Jianghu with his eyes, but also pointed out that the rivers and lakes have their own constant contradictions of self-return:
Where there are people, there are rivers and lakes, and people are rivers and lakes, how do you quit?
So a huge and resolute attempt to escape (to build a world far away from the "grand narrative of the country and the people", to indulge in laughter), and finally ended in failure to quit the rivers and lakes. This also draws a bleak end to all martial arts narratives-
Martial arts itself is a fairy tale, a place to escape from the constraints of interpersonal relationships and the outside world, and a place to escape from the world's control and alienation of the free spirit, but even in such a world, individuals are still inescapable. Because people themselves are rivers and lakes.
Tsui Hark's interpretation makes the martial arts story rise from a pastime to a profound tragedy.
However, the improvement of the pattern of "the great man of chivalry for the country and the people" is a turn of the pen, and he kindly tells the reader: your pursuit of personal spiritual liberation and the pursuit of accepting the will of the country are the same!