The philosophical connotation of hu Jinquan's epilogue of "Legend in the Mountains" and the choice of faith

"Legend of the Mountain" is one of the most famous films in the late career of the famous director Hu Jinquan, the film is nearly three hours long, the film reputation believes that the film's beautiful visual skills are superb, and the philosophical significance is great; the destroyers think that the plot is scattered, the plot is protracted and full.

However, from the final part of the film, it can be seen that important philosophical questions are indeed raised.

Transcendence is not the heavenly kingdom of happiness that most people usually think of as "death", the beginning of a new life - what is the "new birth" and what is the scene? The movie doesn't give an answer, the answer is only in the texts of Buddhism and various religions, but is the answer "true"?

This is a philosophical question of life and death, a question of religious belief.

At the very least, in a philosophical or religious sense, Legend of the Mountain is indeed an excellent film, although it may not be a martial arts film under the connotation of general impression.

In addition, the contemporary Mo Yan once said that people are half human and half ghosts, so Mo Yan is slightly "gentler" than Director Hu Jinquan's view of people.

Mo Yan's novels talk about ghosts, and Hu Jinquan's martial arts films are later transformed into ghosts, which are actually the influence of Pu Songling and his "Liaozhai". Mo Yan's ghosted people are modern and retain the territory of man, and the final ending of Hu Jinquan's film is "all ghosts", the territory of no one - this is classical, and it is also the future embodiment of the weight and destination of the Buddhist family in Hu's philosophy of life. About that!

The ending of Western literature about man is often "going to heaven" and "going to hell" - this is the classical ending; the modern ending is the so-called "human being", that is, the layman, the technical term is called the natural person, or the nature of the human being, which has nothing to do with religious beliefs and ghosts and gods. In fact, this is only the narcissism of general literary criticism, and it is still "half-human, half-ghost"—about people, at least the people in literature, the East and the West are actually the same.

In the classical sense, in the Western or European and American sense, the majority of human beings end up in the "either, or" model described above—either becoming a subject of God in heaven or becoming a purifier in hell, never to be able to turn over. This situation is basically the same as that of the Chinese classics, and it also belongs to the ultimate destination of the philosophical thinking of "reincarnation" - "blessed are those who believe", "as long as they believe in God, they will forgive or forgive"... Such a quotation-style slogan is in my opinion equivalent to "put down the butcher's knife and become a Buddha" - no matter how great the sin you have been in time, as long as the prodigal son later turns around and abandons evil and follows the good, he will become a subject and a good citizen of the great god; this concept of forgiveness of good and evil is naturally classical and moral, but lacks real disciplinary ability, and the individual does not like it, or even dislikes it. The evil of the wicked is a hundred thousand evils, and the solution of all evils is the way of redemption, which is too tolerant of evil, and the lack of goodness is too bad, no wonder the good in the world is difficult and difficult! Therefore, as some of the people that Lu Xun criticized at that time—while harming others while persuading others to be good—this is very unauthentic, hypocritical. Therefore, whether it is the Buddhas of the West or the Buddhas of the East, there is an improper weight of good and evil. Therefore, I further speculate that perhaps the texts of various religions and even the great masters of religion are actually mostly for evil, and they are just looking for moral excuses for evil. Of course, if the thousands of evils cannot give a little good ending, then the good of evil should be completely hopeless, the evil will not have the hope of being good, the death of the evil to the extreme is the real end, the religious theory itself and the faith will be reduced to the disappointment of nothingness, a faith without hope, the faith of man will lose its meaning, and religion itself will not have a foothold. But in the classical historical period, without the bondage of religion, society ceased to exist— religion is politics, the political key to society.

But in any case, in terms of the choice of good and evil behavior and the tolerance of atonement, the theoretical generosity of evil is a kind of bullying of the good--ten thousand good things are not as good as one evil, which is naturally the earthly world, then, are you from the world or from the immortals? In terms of mathematical thought, from the point of view of human nature, the religions with reincarnation are incomplete and undesirable in the question of good and evil and destination, and thus they are not "true ideals", "heavens", "heavens"—the destination of religions in the afterlife is nothingness--the return of dust to dust and the return of earth to earth is right. Chaos comes, chaos comes without, this is the real objective human world.

The chaos of the world, the incompleteness and unpredictability of religion, is essentially the finiteness of man himself—it is man who creates religion, not religion that creates man. So, faith is so absurd, does faith still make sense? In fact, even from the literary and artistic point of view alone, faith is still meaningful and necessary, because "faith" itself is a choice and a restraining force, because this power does not allow people to quickly fly out of the scope of the world, and therefore man must have something in motion in a constraint, whether good or evil, but the end of entropy is actually the same, if you are an atheist.

Faith is indeed a force, not only inward, but also outwardly, and externally. In other words, the power of the heart of faith, at least in a limited domain, is a physical analogue. Without faith, there is a lack of a possibility and facilitation for the achievement of a result goal. Therefore, faith, whether we are human or "ghosts", should actually have, but the standard is ourselves, but pay attention to whether it is from the real or from the virtual! If a faith neither helps reality nor gives something falsely reasonable, convincing, then this faithfulness is unnecessary and is discarded.