"Demon Man Crybaby" its four finale (the full text is about 3200 words)
(iv) Satan
Bestiality, human nature, divinity
——About Asuka and Immovable Ming
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From the perspective of the story, we have finished the content of "human nature".
But if we jump out of the story, from a more macroscopic point of view, "human nature" still has something worth saying.
The most important set of concepts is "bestiality," "humanity," and "divinity."
Perhaps many people have not noticed that in the story of "Demon Man", for these three concepts, there are corresponding camps to represent.
"Demon" most directly represents "animal nature", "demon man" represents "human nature", and bird represents "divinity".
As for "human beings", they more or less reflect the three.
The film begins and ends with the same dialogue.
Of course, this dialogue was originally intended to reveal the meaning of "human nature", but from another point of view, it is actually another meaning.
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Let's start with the bird who is "Satan."
For us, when we think of "Satan," the first thing that probably comes to mind is "the devil."
However, this idea is not accurate.
To be precise, "Satan" is actually a "fallen angel," an "angel" who was cast out of heaven for betraying God.
If we look at it this way, it is not difficult to understand that "Satan" represents "divinity."
Part of the story of The Devil Man follows the biblical setting.
Asuka describes "gods" as "cold as frost", which is also in line with the general understanding of "divinity".
The so-called "divinity" is the morality of the "gods" that transcend the self and all other individuals.
For the "gods", whether it is the "love and desire" that comes from oneself, or the "sympathy and empathy" that originates from others, it is meaningless.
They do not care about any individual, for all tiny individuals themselves are irrelevant;
What really matters is the harmony of the whole world.
Not caring about any individual's way of thinking, it naturally makes people feel "cold as frost".
This also explains why "Satan" declares war on the "gods."
Because "Satan" produces something different from "divinity."
This kind of thing makes "Satan" reluctant to coexist with other "gods", makes him dissatisfied with the ruthlessness of "divinity", and makes him want to break away from or even rebel against the order of "heaven".
This kind of thing is "animal nature" and "human nature".
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From this more macroscopic perspective, we have a new understanding of "animal nature" and "human nature".
The so-called "bestiality" refers to all the emotions that originate from ourselves, such as love and desire.
"Bestiality" is the first quality of all "life", and in fact it is also a mechanism formed for self-protection.
In essence, the "profit-seeking and harm-avoidance" of low-level creatures is the initial form of "bestiality".
Because some things are good for themselves and some things are harmful to themselves, in order to survive better, we need to pursue those things that are beneficial and stay away from those things that are harmful.
When the stakes of things become more and more complex, the basic reflex mechanism is not enough to deal with, and the mechanism we have generated through evolution is "emotion".
Or, in my words, "likes and dislikes."
We love those things that are beneficial to us, hate those things that are harmful to us, and through the regulation of "emotions", we can achieve "profit and avoid harm" more subtly.
Fundamentally, all "emotions" undoubtedly come from ourselves and are meant to better protect us.
On this basis, we have derived a new mechanism.
That is "human nature".
The so-called "human nature" refers to our "empathy effect" with others, that is, feeling the emotions of others, such as sympathy and empathy.
"Human nature" looks very different from "animal nature", and it seems that it is not for self-protection, but to protect others:
By feeling the emotions of others, we naturally want to help others achieve "profit and avoid harm."
Of course, this is also reasonable, but a more reasonable understanding is based on another concept, that is, the "motherhood" of mammals.
"Motherhood" is actually a bridge between "animal nature" and "human nature"; only after "human beings" can produce "maternal" emotions can "human nature" be further produced.
"Motherhood" is essentially a "bestiality" because this emotion undoubtedly comes from the mother herself.
However, "motherhood" has a different meaning from other "animal natures", because "motherhood" is not to protect herself, but to protect her cubs.
An emotion that comes from oneself but wants to protect another individual is "motherhood."
In reality, races that produce "motherhood" have higher survival rates and are more likely to continue than other races that do not produce "motherhood."
Thus, after further natural selection, the meaning of "motherhood" is further expanded and becomes what we call "human nature".
"Human nature" is not to protect oneself, but to protect other individuals;
By protecting other individuals, it is easier for us to ensure the continuation of the race.
In short, "bestiality" is about the one individual, that is, ourselves;
"Human nature" is about other individuals, that is, others;
The "divine nature", on the other hand, transcends all individuals and concerns only the whole world.
Of course, from our point of view, "animal nature" is too selfish, and "divinity" is inevitably a bit cold.
"Human nature" does seem to be one of the best qualities.
But it is not reasonable for us to judge the superiority of the "human" race from this.
Because not all "human beings" are all "human."
Just as we introduce "human nature" from "motherhood," "motherhood" is not something that all individuals have, and not even all mothers necessarily have.
Indeed, in brutal "natural selection," "motherhood" and "humanity" can improve the survival rate of races.
But today, there is no longer any "natural selection" in human society.
Whether or not it is "maternal" or "human", it has nothing to do with racial continuity.
Even if we go further, "motherhood" and "human nature" force individuals to give up their own interests and make self-sacrifices for the sake of others;
In this way, it is selfish individuals who only have "animal nature" that are more likely to survive and continue.
I remember hearing a theory:
In human history, the most civilized nations often did not promote force, so they were easily wiped out by nomadic peoples and barbarians who advocated force;
In this way, it may be the most uncivilized bloodline that can be passed down to this day;
Perhaps all of us who are still alive are but the descendants of barbarians.
Maybe that's true.
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This is actually the meaning of the general title of our series:
"Demons" are not evil, but hypocrisy.
If all "human beings" had "human nature", the world would undoubtedly be beautiful;
If all "human beings" survive like "demons", then the world can undoubtedly achieve a kind of harmony;
However, it is because all "human beings" all claim to have "human nature" and rely on the name of "human nature" to deceive, burn and loot, that the world will become disgusting.
Perhaps thousands of years of so-called "civilization" have indeed made "human beings" too fragile.
"Human beings" have lost the courage to face and declare the "bestiality" in their hearts;
"Human beings" have lost the courage to believe and understand the "humanity" in the hearts of others;
"Human beings" have also lost the courage to pursue and recognize the "divinity" in the hearts of the "gods".
No matter what kind of quality, as long as it is consistent, it is enough to cast "harmony" and can be called "great".
But the saddest thing is to lose the courage to carry out any of them.
If I were to say which of "bestiality," "humanity," or "divinity, I'm afraid I wouldn't be able to draw any conclusions.
But if I were to say what qualities "human beings" need most today, I don't think they would be any three.
All "human beings" need is a little "courage."
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Finally, let's talk about the role of Asuka.
Perhaps in terms of results, the bird is completely a tragedy.
He tried to resist the "gods" and failed, and tried to protect the "demons" but failed, and even the "human" and "demonic people" were extinct.
The loss of everything to the birds is undoubtedly a tragedy.
But perhaps this is not the case.
Maybe at the same time as losing everything, Asuka also gained something.
And I do believe that flying birds is not a tragedy.
Although he was killed by the "gods" in the end, he still got what he wanted most.
He got it all -
All "animal nature", "human nature" and "divinity".
At the beginning of the story, the young immobile kitten is about to die.
Asuka wanted to kill the kitten with his own hands and end its pain, but Immovable in tears did not want to do so.
Fu fumiaki said that asuka was crying, but asuka did not understand.
Because at that time, the birds were still only "divine".
It has no feelings, no love, no sadness, and no tears.
But Fu fu ming insisted over and over again:
"Well, you're crying too."
At the end of the story, Asuka holds the corpse of Immobility and watches as the "gods" destroy the entire earth.
He recalled the experience of that time, the words that did not move at that time.
He understood the "humanity" of Fu Fu Ming, and what Fu Fu Ming saw in himself and what he had never even realized—emotions.
Asuka finally felt his "emotions" and was finally able to understand Immovable mood.
At that moment, Asuka acquired true "animal nature" and "humanity".
At that moment, he rebelled against the "gods" and finally won his own victory.
Although he lost everything, he still felt what he was always pursuing.
The "love" hidden in all "animal nature" and the "warmth" hidden in all "human nature".
He finally took over the "baton" in Fudo Ming's hand.
Yes, I would say that this was indeed a great victory.