Sweat. . .
The plot of the manga version and the animation version of the reminiscence chapter is a bit different, but as far as the Rurouni Kenshin recollection is concerned, the animation version is the standard plot. The animation version made a very reasonable arrangement for Xuedaiba's death. Chensi held the dagger and prepared to kill Kenshin, but Ba rushed to him and took the dagger... The second knife of the cross wound was made by Ba deliberately, remember After this knife, Ba Cai fell into a long sleep. So in OVA, this vertical and horizontal cross wound has been sublimated in connotation. If the knife in Qingli records hatred and resistance, the knife in Ba represents love and forgiveness. The two knives are added together, leaving not only the scars on the face, but also the indelible marks of Kenshin in his lifetime, covered with grief and guilt scars.
So, don't mistake it for adding a cross wound to the protagonist, it's more handsome that way. . .
Then, as follows, I see that the reason why many people like the Kenshin Remembrance is that it comes from the love story told in the reminiscence, and they feel romantic and sad.
Here's a reminder that the point of reminiscence is not love. If you look carefully and listen to every sentence Jianxin says, you will know the true meaning of the reminiscence chapter.
In the first episode, Kiyojuro Bigu said that in this era, it is common to die from the plague, to be robbed by robbers, and to be killed like pigs and dogs. It is also commonplace to be sold into the world by human traffickers and become prostitutes. People are sick, times. . also sick. . .
I don't care if the cartoons are fictional or not, but the situation in Japan was so turbulent that everything was commonplace. Aside from nationality, this was the case in our country in the past. Turbulent, so crazy, starving, so eager to recover, oppressed and exploited everywhere, so to resist, to build a new China.
People with lofty ideals are also human beings. Unlike our country's anti-Japanese heroes, those with lofty ideals killed their compatriots. They are Japanese themselves, Japanese who are equally eager to be happy. Therefore, they must be righteous. If there is no righteousness, there will be no shot, and there is no reason to kill for it. No one with justice and kindness will commit such a big crime. So Kenshin started, thinking that he could build a new era by doing this, and he would not hesitate to "act for heaven" and kill for justice.
But Shedaba made him quickly understand that those who kill and those who are killed are actually longing for happiness, and killing oneself is also depriving others of happiness. what can we do about it? ? The entire animation describes something like this. Rather than love, love, just to bring out the distinct existence of these things. Kenshin survived the Restoration because of his own strength. But the people with lofty ideals who came from the same common people as him, have a different head. . . For what you pay so much, pay your own life, pay your own happiness. . . ? ? ?
Kazuyuki made the works for the Japanese to see for themselves, but when they came to China, we Chinese saw it, no matter who saw it, it was the same reason. Heroes, revolutionaries, martyrs, are great. No matter what country he was from, they gave everything for the happiness of their country.
What about future generations? ? ? ? ? ? ? I believe that everyone has their own eyes to see the society. If it doesn't sound good, don't say it.
This is why there have been so many civil strife within the 30 years of Japan's Restoration, and many of the elements of the civil strife were reformers of the year. Because they gave everything in the past to build a new era, but when the new era was established, they found that the country was still bullied by the steamships of the Western powers, and the people still had to go hungry and bow their heads like others. So they felt that it was not the new era they imagined, so it was only later that there were people like Zhi Zhixiong and people rebelled. . .
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