Absolute realm on the move (old text backup)

The original version of this article posted on Jianshu and Douban has been deleted.
I'm just curious, when did the movie "Snowpiercer" itself get banned?

I watched Snowpiercer yesterday.

It's also a well-known movie, so I went to watch it specially.

I have to say that I still like this movie very much, so I plan to write an article to complain.

Well, if you love it and complain about it, this is also the style of the slot gang......

The whole film is built on such a premise, that is: the train is constantly running under the guidance of the perpetual motion machine.

Everything is based on this premise, in other words, as long as this premise does not exist, then this wonderful tube-shaped world also does not exist - not only the shape of this tube-shaped world no longer exists, but also the entire tube-shaped progressive The social structure will also cease to exist.

Why do you say that?

Because, as long as this train doesn't stop, then people can't leave this train, and the whole world is doomed to be tubular.

However, the train determines the social structure on it from the start, so that if you can't get out of the train, the social structure won't change fundamentally.

Did Curtis' final revolution succeed?

Without the Korean women blowing up the trains, we can imagine what kind of solution the Curtis revolution would have brought if it were successful--

The perpetual motion machine is still the perpetual motion machine, so it is still necessary to "enshrine" children to realize the operation of the perpetual motion machine.

People are still those people, those with skills and those without skills, nothing will change.

Since neither the hardware nor the software has changed, the whole society will not fundamentally change, and it will only be possible to enter such a cycle: the current head compartment has changed to the tail compartment, and the current tail compartment has come to the head compartment. As you can imagine, this cycle will continue.

We must understand that since the train cannot stop, the sum of the resources in the train is fixed, and it can even be said to decrease steadily. It is impossible for the train to have enough space for people to learn more skills, and even if the skills are learned, the speed is very slow (for example, we all know that learning requires practice, practice will fail, and a limited total resources In the system, a failed practice means an additional drain of resources, which is a resource grab for everyone else in the entire system, so it is not possible to do it on a large scale). Therefore, such systems are doomed to be stable only in a stagnant or slowly degenerating state.

The train requires that someone must be "sacrificed", and at the same time it determines that the people who are part of the entire social structure will not change much, so no matter how the person in power changes, the final result will not happen. What's changed - we'll still see society divided into front and rear on future Curtis trains, but the people here are different now than they used to be.

It can be said that this is an inevitable fate, whether it is for Wilford's train, Curtis's train, or the real world outside the train.

The reason why the real world can continue to develop is that the resources possessed by society have not reached the limit relative to the crowd, which does not exist in the world of trains.

We can also see in the movie that due to the limited resources (including material resources and living space resources) of the train world, the supply of sushi here needs to be strictly controlled. Not only sushi, but all kinds of resources, even population resources, must be strictly adjusted to ensure that this fragile ecosystem will not collapse - isn't this what the Biosphere 2 experiment tells us?

We can imagine that such a train world would soon collapse if Curtis' revolution succeeded and took power, allowing everyone to eat and drink as they please.

In this regard, to break the deadlock, either stop the train when the environment is suitable like a Korean father and daughter, or maintain the status quo. There is no third way.

Curtis-style revolutions are great, but they won't make the train world better in essence. They can only play a role in periodically releasing contradictions - just like an earthquake, the stress between plates accumulates and is finally released. A click, but the release does not allow the plates to stop rubbing against each other and generate new stress.

And this is the second interesting aspect of the film.

Before moving on to the Curtisian revolution, we can go back to an interesting question: If train worlds are real - such as starship civilizations with equally limited resources - what would such a world most likely look like?

The root of the class division in the train world is determined by the difference in the tickets you buy in the movie, which can naturally be interpreted as " people are not created equal " - we can interpret the position you are in after boarding the train as you The reincarnation of this kind of class is to some extent attributed to "historical reasons", but at another level, it is understood as a reality like " people are born unequal ".

In the Declaration of Independence and the Universal Declaration of Human Rights, we can repeatedly see the words "all men are created equal" or "all men are created equal", but this is an ideal rather than a reality. The reality is that people are unequal from birth. Not only are people born unequal, but death is unequal to everyone.

We often say that only death and taxes are inevitable. And death is the same as taxation, taxation is different for different people, and death is different - death is never equal to everyone. The emperor will eventually return to the earth, but some people's coffins are red sandalwood, and some people can only be burned to ashes. The ending of death takes different forms for different people, and the process of facing death is different for everyone - you can use expensive drugs to continue your life, I can only sit there and wait to die.

Everyone is created equal. The difference in genes determines the choice of encounters; the difference in the family determines the difference in initial conditions and opportunities. All these are different, how can people be created equal? The slogan of being created equal is not so much a reality as it is a goal - so the Declaration of Independence and the Declaration of Human Rights give the goal for which the Declaration was intended, a belief, not a reality.

In the world of trains, this inherent inequality manifests itself at two levels: one is the ticket you get when you get on the train; the other is all your skills.

We saw that those who could play the piano went to first class, and those who could operate machinery also went to first class. We can see that if you have the skills required for this train, then you can go to first class - of course, the sad thing is to wait until the person with the corresponding skills in front dies before you can replace it.

These two points correspond to two different sources of inequality in real life, one is reincarnation, and the other is acquired effort.

However, there is another point hidden in this: acquired efforts may not necessarily change the inequality you are in, because, as mentioned earlier, all your skills must be exactly the skills required by the train, you Will be called from the tail to the front. This means that your efforts may not be rewarded. If you work in a completely useless direction, it is impossible to leave the trunk anyway.

From this point of view, the world of trains is more like Lei Feng's so-called machinery. Everyone is a screw that constitutes a machine - and all those parts that do not conform to the design drawings, no matter how good the design intentions are, no matter how high the specifications are, they will Abandoned for not being what the machine needed.

Not all your talent can be reused, just as not all gold shines, not all diamonds shine.

This is an institutional inequality that has been established from the beginning of the architecture - only the parts you want on the blueprint can be reused, and any talent other than that is the same as nothing.

It is precisely this kind of inequality that caused the riots of the people in the tailgate. On the surface, this kind of riots manifested as riotous thoughts formed by the accumulation of dissatisfaction caused by the inequality of living conditions for many years. Design for equality has planted the seeds of riots from the very beginning, and even if you don't get mad about eating cockroaches today, you will break out later because of bad luck - you remember those librarians and off-the-list talents who were badly treated and published What?

The inequality of the tube-shaped train world was determined from the very beginning because of the limited resources of this world, so the subsequent riots were also written down when Wilford designed this train world, and it was inevitable.

Theoretically, a truly egalitarian utopia is possible in such a world only when there is no superiority or inferiority in the person entering the car, and no inequality - but, as Hayek As pointed out, this theoretical equality is impossible in practice. All people are created equal and want different things, so equality has been impossible from the very beginning. And because the resources in this world are limited, so the opportunities are limited, we can't let this train society develop naturally to achieve equilibrium, as I pointed out in "From Relaxation Time to Democracy" (invisible) theoretically possible. Achieving it does not mean it can be reached in an acceptable time, so the only reasonable thing is to devise a system to keep the world running - and here it seems to be a Keynesian world.

An unequal storyline is doomed from the beginning, and the next thing we can choose is how to complete the story.

This is the fate of the train world, which has been written down from the beginning.

In my opinion, there are three ways for such a world to exist steadily.

The first is authoritarian and even totalitarian society .

The more resource-scarce a world is, the greater the need for unified planning and management of resources—because the cost of free trial and error can be enormous.

It is impossible for us to make necessary attempts at every possibility, because if we try and make mistakes, resources will be consumed for no reason, which is a disguised exploitation for the remaining living people. Only when society has a certain amount of more resources than it actually needs can it be possible to make various attempts to push society to a better direction.

Food and satiety. Only when the basic food and clothing are solved, it is possible to try something different to improve the quality of life. If you can't get enough to eat, you don't have the right to consider eating well - unless it's the last meal before the death penalty.

At the same time, such societies tend to have distinct classes—as in the movie, the tail, middle, and first cars almost never communicate with each other (this is best shown in the "classroom" car), 1984's In the world, the lives of inner-party agents, party members, and ordinary people have almost no intersection, and there is no communication between the capital district and other districts in the Hunger Games. This kind of policy similar to apartheid can easily avoid the negative effects of a certain class. Emotions affect other classes, effectively isolating friction. Of course, the disadvantage of doing this is that it is more likely to cause confrontation between people of different classes. From history, we can see that all radical policies of apartheid have finally gone to collapse, but it has to be said that some moderate class divisions The means can be stable and durable for a certain period of time.

The second is the spiritual religious system .

This is also reflected in the movie, that is what the ice queen Mason (that is, the woman with glasses) said when she came to the tailgate world to punish the father of the child who threw shoes. Although the religious meaning was very light, it was still can be seen. In addition, in the "school" car, teachers' education to students can also be regarded as religious.

One of the benefits of religion is that it acts as a spiritual support and guide when people are in trouble - if this religious sentiment (mixed with personal hero worship) is sprouting in the tailgate, then the religion has It is possible to lead the people in the tail compartment to resist; and if it is the people in the first compartment world who guide the religious sentiments of the tail compartment world, it may bring benefits to the first compartment. For this, we can refer to the "Scientology" shaped in Asimov's "Base", and its role in the early control of the Four Kingdoms is very obvious.

After all, in addition to the cultural aspect, religion plays a more important role in guiding people's intentions.

The third is to release the contradictions between the carriages in a timely manner .

If resentment and dissatisfaction accumulate too much, it will surely erupt like a torrent. Proper release at the right point in time is necessary.

This has actually been reflected in "The Matrix" - architects and prophets work together to provide a guarantee for the stability of the entire mechanical empire. Guide the directional release of the stress represented by Zeon by constantly creating bug-like Smiths and Neos -- rather than bursting out of unpredictable places at unpredictable times, it's better to direct this force toward a person who has already done Ready time is released in an environment that has already been prepared. I remember that Lao Wang wrote a science fiction novel about earthquake prevention, which is a similar idea - of course, there is no comment on the correctness of this approach in terms of geology and planetary physics.

Establish an appropriate hierarchical society for unified resource allocation, and then use religion and other factors to guide people's intentions from the spiritual level, and then make targeted release after finding that the friction between various strata has accumulated to a certain extent. I think this is the measure. The most sensible thing to do in the world of tube shape -- and, in fact, that's exactly what the world of trains does.

Not only in the world of trains, but also in the world of hackers - in the world of The Matrix, robots and ordinary people are clearly distinguished. Even in the virtual world of humans, the level difference between agents and ordinary people is also obvious. There is nothing here for everyone to sit down and discuss. When discussing such a thing, there is only one that I will destroy you, replace you, and control everything about you. Religious belief is the existence of prophets. She gives human beings spiritual hope (although it is not full faith, but it is enough), and finally uses the setting of the savior The One to periodically release the relationship between humans and robots. frictional stress. This structure is exactly the same as the world of trains.

Also like the world of trains, this practice has been repeated for a long time, and there will always be heresy.

The heresy in Snowpiercer is that Curtis broke through the tunnel massacre, and the heresy in The Matrix is that Neo chose to save Trinity.

You see, given enough time, there will always be heresies to break the cycle - this is also illustrated in the Hunger Games review "The Hunger Games, The Hunger, Games" (no longer visible) - in fact, The world of The Hunger Games has already satisfied the first two, that is, a specific authoritarian social structure and a certain religious belief, and it is almost a matter of periodically releasing the pressure from the people - so I always think that if you laugh at Bird organization is the president's secret hand, then everything is perfect. In fact, even in "1984", we can see the effects of such three points - the totalitarian society led by the party, the religious worship and belief in the party, and the fact that a group of people led by the party's secret agents Dissatisfaction is channeled and released (although not periodically, but as soon as a seedling is seen, it is pulled out and extinguished).

So, while the above three points seem to me to be necessary to maintain the world of Train World, Hacker World, and the Hunger Games world, in the long run, such worlds will always encounter unforeseen heresies that break the original cycle Cycles - This, as The Hunger Games, The Hunger, Games says, is almost inevitable, it's just a matter of when.

Therefore, from this point of view, just as Curtis-style revolutions are bound to appear over and over again, the appearance of real anomalies like the Korean father and daughter is also inevitable—not only revolutions, but also right and wrong. The subversion of the entire world, thereby liberating the world's timeline from the cage of repeated cycles and entering a new stage.

We can imagine that if the South Korean security uncle found that the temperature in the outside world was still very cold, what would he do?

It is obviously impossible to continue to blow up the gate, what they are more likely to do is to refuse to cooperate and wait for the next opportunity next year.

The reason is very simple, the timing is not right, so even if the Curtis Revolution succeeds, it will not solve the real crisis facing the entire train world, but may intensify it (without the experience of the first person in the overall deployment of train world resources, the entire train The world's supply balance is likely to be disrupted), so it's better to wait for the next better opportunity.

South Korean security uncle and Curtis are indispensable - without security uncle, what would Curtis do even if he killed Wilford? He was powerless to change the world - all his purpose was to kill Wilford, and he didn't care and couldn't think about what would happen to the world. But Uncle Security will think about what to do and how to change the world, but he does not have the power to change the world, the power to change is in the tailgate, and he is in prison.

Here again, the world of 1984 is reminiscent—Winston firmly believes that the strength of resistance to succeed comes from ordinary people outside the party. This group of people, just like the people in the back of the train, may not have any skills, and can only be used as a number when calculating the rabble, but this power itself cannot be underestimated. The real history of mankind has also taught us countless times that to succeed in resistance, it must be the perfect combination of an incompetent individual and a rabble with no opinion.

This is just as I and my classmate Tao Gong have always agreed when I was a graduate student, that is, people are always just tools used by ambitious people to achieve their own goals .

Of course, the world of trains isn't perfect -- I mean, from the standpoint of keeping the world stable and sustainable.

For example, it is unwise for a person in the first car to cause the gap between the tail and the first car to be too large.

Although inequality is innate and has been engraved at the moment when the train world is formed, how to alleviate it is also an art and requires skill.

Pulling the life gap between the two worlds of the front and rear to such a large gradient can only accelerate their resistance - although the resistance was guided by Gilliam and Wilford at the beginning, after all, the riot was too much. If it is frequent, it will also accelerate the arrival of the time node when the real heresy appears.

Then, the religious spiritual guidance did not do a good job - we can imagine that if there are some superstitious old women in the world of "The Mist" in the trunk, then people will riot with Curtis. probability will be greatly reduced.

In the end, the real key is this: although this approach is the most reasonable in theory, it may not be acceptable to every specific person in practice.

For those who live in the carriages, the Wilford train offers, as Wilford himself puts it, an eternal prison—if the weather outside doesn't warm up.

The whole world you live in is such a tube-shaped world that there is no more room for you to do more - whether it be physical space, or material resources, or abstract spiritual world.

In such a world, it is easy to doubt life because, as I said before, such a world is stagnant, if not slowly degenerating.

Whether it is the entire train world, or the individuals on the train, they have all been abandoned by time, just lingering in the cycle again and again, waiting to die.

It is a bit ironic to use such a micro-society frozen in time as the last hope of human civilization frozen in ice and snow.

PS: Open your brain: I have been guessing that the real reason why the train keeps running instead of stopping to use the perpetual motion machine for heating is that Wilford knows that this guy known as the perpetual motion machine can only heat for a period of time and cannot make humans Civilization has survived the entire man-made ice age, so this train is actually a relativistic time capsule of high-speed motion. Through high-speed motion, the humans inside can travel through the relativistic effect to several centuries in their lifetime to escape this ice age. I just think it's interesting, and it's really cool that you can finish reading this paragraph without breathing!

Let's take a personal look at the world of trains.

People in this world don't really have to do anything - the Ice Queen tells everyone through the Ice Queen many times in the movie that everything you need to live on a train is provided by the train's divine engine.

People don't need to work, people in the trunk don't even need and can't study, what can people do in such a life?

The lives of the people in the front carriage (especially the world behind the classroom carriage) are pretty much the same. They make hair, make clothes, attend various cocktail parties, and enjoy all kinds of money.

The people who are really doing the work are the people in the frontmost instrument compartment, and the people in the middle who produce protein blocks and are responsible for various food supplies.

All are in a similar state, not inherently different.

From this point of view, such a world is quite egalitarian—probably just a little bit more unequal to those who are responsible for the actual production work.

In such a world that is increasingly decaying and achieving equality in humus, why should Curtis and others resist?

Because they see that they are being treated unfairly.

Although in essence, the people in the front and rear are rotting and waiting to die, thus achieving equality in the sense of dust returning to dust, but the actual process of waiting for death is unequal.

The life of the people in the first compartment is luxurious and colorful (even if there are too many bars and it is boring, it is still more colorful than the life in the squat trough), but the life of the people in the tail compartment is full of depression - this depression comes from the two. On the one hand, it is the violent domination of the front compartment over the rear compartment. Why say "close the little black house" to warn others not to mess around?).

Coupled with the incident of cannibalism that happened when I first boarded the car (this paragraph always makes me wonder if South Korea is implying North Korea and West Korea...), the people in the tail compartment are naturally full of dissatisfaction with this kind of life - this is also As pointed out at the end of the last paragraph, Wilford's micro-kingdoms are so far apart that they speed up the cycle.

Which is to say: while Wilford's trains offered the people in the tail compartment a chance to survive (as the Ice Queen keeps saying all the time), because the life it offered was fraught with downsides, people ended up still chose to resist.

The practical significance of this is actually self-evident.

In the small, it is the relationship between parents and children, and in the larger, it is the relationship between the ruler and the ruled.

Parents give life to their children, but this does not mean that parents can absolutely intervene in the life of their children. Children do need to thank their parents for blowing the wind of life into their bodies, but they must also understand that the soul belongs to the individual, and once it is given, it cannot be taken away . This reminds me of Qian Lifang's "God's Will" and the tragic story of the piano genius S and his father that I saw on Douban not long ago.

In the same way, the state guarantees and improves the life of the individual (the more modern the country, the more the quality of individual life benefits from the state, not to mention those with high welfare and big government), but This does not imply that individuals need to submit to the state unconditionally—collectivism is, for Hayek, the road to slavery, and unconditional submission to the ruling class is the fast lane on the road.

PS: Of course, in "The Boundary of Freedom and Power" (no longer visible), I have pointed out that for the relationship between the state and the individual, the source of state power is the release of individual freedom. From this point of view It is not very appropriate to juxtapose this with the relationship between parents and children to say that the individual owes nothing to the state.

Although the world ruler of the carriage represented by Wilford has given the tailgate people a second life, and also provided them with the necessary living materials to maintain their lives, this does not mean that Wilford is not interested in the tailgate. One can be in a high level that is completely above it.

In social life, although we say that economic activities, which are the main components of social activities, are logically based on equivalent exchanges, the main body of social life does not require that giving and receiving are equivalent.

We can see that in the movie, the son's father threw the leather shoes at Wilford's assistant with his hand, and the Ice Queen froze his hand off. The logic behind this act is actually: Your life is given by me, so if you break my rules with your hand, I can take your hand. Similarly, in the massacre after the riot, because your life was given by me, and you resisted me, then I can naturally take back your life in an equivalent amount.

This kind of logic itself is unreasonable, because a large category of social life does not talk about logic, let alone equivalent exchange.

This reflects the fact that human life and all the attributes attached to it cannot be measured by a numerical value system, so it is impossible for us to make equivalent exchanges.

Or, we can also say that in social activities, we pay attention to the principle of limited liability with limitation of time.

Taking the matter of letting people in the trunk get on the car, the gratitude of the people in the trunk to Wilford should only be established within a certain period of time, and there is no limit to ask for the gratitude of the people in the trunk. With the passage of time, this kind of relationship between the benefactor and the benefactor should reach a balance, under which level differences are allowed, but once it goes too far, the original kindness can be written off.

For example, Shang Tang exterminates Xia Jie, which has supreme merit to the people, but it does not mean that Shang Zhou can be reckless.

Therefore, it is precisely because the train ruling class represented by Wilford has demanded more than the realization and the limit of the tailgaters, so the tailgaters naturally no longer have the grace that Wilford gave them the chance of life. What nostalgia.

From another perspective, when people have been on the train for a period of time, their roles have actually changed - it is no longer the relationship between the savior and the rescued, but a state in which everyone performs their own duties. —— This is the ideal state that society should have after it reaches stability, that is, everyone performs their own duties and is fully employed.

In this state, Wilford's duty to maintain the survival of the tailgaters does not need the latter to be more grateful to him. If it can't be done, then replace it, a very simple contractual relationship - just like Churchill after World War II, the British no longer need a prime minister dedicated to fighting, then replace Churchill.

When the thanksgiving period ends and the contract period that a normal society should be in, Wilford continues to present himself as a savior (and does not cooperate with a strong enough religious belief indoctrination), then it is no wonder that he is similar to a parasite. The tailgaters will be in trouble.

This can also be seen as a state in which the founder of a nation must make the right transition between the two different roles of the king during the period of dynastic initiation and the more normal and more permanent maintenance period that follows. Of course, not only the founders, but the entire ruling class that founded the empire needs to make such a change. After all, different periods of the country, society and people need rulers and ruling classes with different roles. Once this kind of role conversion cannot be completed, the accumulated dissatisfaction will always erupt as long as the time is up.

Each character in the film has its own unique personality and characteristics.

Curtis as a revolutionary leader and as a spiritual mentor represented by Gilliam is impressive - and the most profound point is that we found that Curtis, a revolutionary leader, was essentially incompetent. The work of leaders.

For example, at the beginning, Curtis said to Gilliam, "The loser will always be in the back of the car", "We're going to take control of the train engine", and then Gilliam asked "Then what?" Curtis thought for a long time, Answer: "We kill them all".

Curtis actually didn’t know what the revolution was going to do, and he didn’t know what direction he wanted the revolution to lead. He didn’t pursue democracy, freedom or equality. What he knew and pursued was actually revenge—and this kind of revenge emotion As an activist, he became the leader and hero of the people because he was in tune with the basic demands of the people in the tailgate.

At the end of the dialogue, Curtis said to Gilliam, "You are the boss of the train, and I will support you." Here, it can be seen that Curtis really doesn't know what he should do, he needs a real spirit Mentor Gilliam provides support.

Even after slashing with the Axe Gang, Curtis still didn't know what the purpose of this revolution was. He only knew that he had to move on, because 10 or 20 carriages couldn't change anything at all. Occupying the train was the victory. — But what to do after the occupation? "I will contact you and let you lead us."

Even in front of the final goal, we can see from Curtis's recollection that everything he did was out of hatred for Wilford - and this hatred more because Wilford would The inner evil of Curtis and others was triggered, and Wilford's indifference to the evil and death of these people (in fact, we can imagine that there were too many people in the tailgate at the beginning, if they were not allowed to die) Some then the ecological balance of the entire train world will be broken, and everyone will die, so Wilford will let the people in the trunk enter a state of cannibalism at the beginning to eliminate the excess population—— Of course, you can also see the inequality between the tail box and the first box person). Curtis's hatred of Wilford had nothing to do with taller buildings, only slightly higher than his personal hatred. Because of this, Curtis was briefly confused and shaken after being rhetorically given by Wilford in a nightgown speech.

As designed by Gilliam and Wilford, Curtis, who has no deeper appeal, just fits people's hatred, so it is easy to become people's concrete action leader, and because he is not higher demands without doing more harm-and therefore, the security designer was locked in the drawer, but Curtis was free to organize staff in the trunk, because the Korean uncle had higher demands Yes, that is to find a good moment, then stop the train and leave this closed time-independent moving coffin.

Gilliam knew Curtis very well, and knew that he had no more demands, but he had enough action - this time, he happened to encounter the lack of ammunition for the guard and the chess piece of the security designer was also activated, so he could move. so far.

At the end of the story, Curtis, who was pulled back to the world of revenge by the tragedy of the children revealed by Yuna, finally rescued the children through his broken arm, and finally protected the two children from the danger of the explosion.

We also saw the result of the change - the train was almost completely destroyed, and there must be very few people left, only two children (and not many others who have not yet seen).

I'm even thinking that if it were me designing the plot, I'm afraid I'd choose to have everyone else freeze to death - the artificial ice age caused by CW7 can never be repaired, and the people who are bent on breaking the train cage end up killing everyone People are killed. Darkness as I think it ends like this is deeper than leaving hope - sometimes it's only when you're in darkness that you can see what's really light.

From the standpoint of the so-called "dystopia", if the orderly world of the original train is a utopia, then if the rebellion has a bright ending, it will make people believe that the riots in a totalitarian society can bring about A good change - but isn't dystopia exactly what it is to tell people about the non-existence of an ideal world? And the riot that overthrew the totalitarian society is, to a certain extent, the glory of such an ideal world.

On the whole, if a riot called a revolution that had no higher demands but was just for revenge, if it finally brought about the end of world reform, wouldn’t it be a whitewash for pure revenge violence?

I never thought that heroes would have happy endings, and that those who brought new worlds would be heroes or saints in traditional moral standards.

So, I'm not satisfied with the story's bright ending at the end - it looks like I'm too dark.

In fact, as far as the scarcity shown on the train is concerned, at least not in terms of rich resources and fragile ecological environment, I think cannibalism 18 years ago may be more suitable as a natural manifestation of human nature.

Wilford said the train was loaded with humanity, but it seemed to me that it was only Wilford's own imaginary humanity - what do we see? It is a decaying society in a closed environment that does not want to make progress or change, but only knows to continue according to the past life. Such a society has never been a manifestation of human nature, but only some people's attachment to the old life. From this perspective, at least Curtis, who is full of revenge, also symbolizes the survival and struggle derived from animal nature in human nature.

If people give up even fighting, how can they survive forever on this endless train? Just like what Han Song described in "Subway", it's just a low-level creature that turned into a humanoid.

Therefore, the seven forerunners who left the train and ended up in ice sculptures can properly reflect human nature.

In the face of such brilliance of humanity, if after the train was forced to stop and the hatch was opened, what greeted everyone was the call of death from the hell of ice and snow, wouldn't such a dystopia be more complete? —— Not only can this seemingly utopian system bring only destruction, but also the resistance to this tyrannical and totalitarian utopia can only bring destruction, so the advance and retreat like this can better reflect the real world cruelty, and the sorrow of humanity's future - no matter how you go, the end is a dead word.

Only by trapping people in a dead end can people truly arouse their desire to survive, just like cannibalism 18 years ago.

Although history has taught us that the end-of-the-law crisis of cannibalism may not lead to a better world, it is undeniable that if people have been given some form of light, they will not turn into revolutions from the tailgate. but can only become an indulgent hedonist in the middle compartment or the first compartment, and that's it.