OBS Chapter 2253
Chapter 2253
Chapter 2253
But Sif was not in a hurry to argue with him.
"Who are you? What on earth do you want to use the Rainbow Bridge for?"
"Oh, I'm so sorry. I haven't introduced myself yet. My name is Ger, um, I don't have a last name. Sorry, we don't have last names in our place. It was only after I came to the universe that I learned that a person's name is composed of a given name and a last name. In our place, there is only a given name. But it doesn't matter. There are not many people in our tribe, so there won't be people with the same name."
Gol continued speaking in his own strange Asgardian language.
To be honest, Gur's language talent is very average. He can speak English and Asgardian, all of which are directly instilled by the Black Death Sword. So he knows a lot of languages, but he doesn't speak them fluently. But at least it doesn't affect basic communication.
As for the accent problem, there is nothing we can do about it.
Just like English, which is the same language, but can be very different between British, American, Japanese and Indian speakers. An accent is a way of speaking that is influenced by the speaker's native language, region, culture or social group. Everyone has an accent, even native speakers of a language. For example, American English and British English have different accents, and within each country, there are regional differences, such as the South, New York or London. An accent is different from a dialect, which is a language with its own grammar, vocabulary and pronunciation rules. For example, Mandarin and Cantonese are dialects of Chinese, and Scottish and Jamaican are dialects of English. Non-native speakers have an accent because they transfer the sounds and patterns of their native language to their second language. This is a natural and common phenomenon because our first language shapes the way we perceive and produce speech.
Gol's native language is very different from English and Asgardian, just like Chinese and English, the two are completely different languages. Even Gol's vocal organs are different from those of Asgardians and Earthlings.
So accents are inevitable.
"God Killer?!!"
Sif had never seen what Ger looked like in person, but she had heard rumors about him.
This God Butcher had fought a great battle with Thor in Jotunheim before, and even captured Thor. If Thor had not been rescued in time, Thor would have been defeated!
At the same time, because of that woman, Sif also learned that Gur was slaughtering people in the Pantheon and stirring up an endless storm. Even that woman and the god of love came to Asgard because of this man!
"you……"
Seeing Sif's expression change drastically, Ger immediately waved his hand and said, "Although I don't mind this title very much, and even enjoy it, don't think of me as an unscrupulous madman. It's true that I hate the Pantheon, but it doesn't mean that I will kill people indiscriminately."
"Then why did you fight Thor on Jotunheim?"
Sif immediately questioned.
"I want to find Asgard! You hide your world so well that I can't find it at all, so I can only start from Jotunheim. At least those frost giants are not good at hiding their world."
Gol did not lie about this. The Frost Giants were a famous bandit race in the universe. As long as they had the chance, they would plunder any world they could reach. At the same time, they were also famous for being a tough guy. They were poor and arrogant!
The dwarves are coveted for their craftsmanship and the rich mineral resources on their home planet.
But the Frost Giants... they are unruly by nature, and although each Frost Giant is extremely strong, they actually have very high requirements for the environment. They can only live in ultra-low temperature environments. Strong Frost Giant warriors can ignore some harsh environments within a certain range. At the same time, they can also use their abilities to change the surrounding environment to make it more suitable for their survival. However, if exposed to a warm environment for a long time, the Frost Giants will quickly become sluggish, and eventually they will die from acclimatization.
A slave that looks good but is actually very impractical.
At the same time, Jotunheim, the hometown of the Frost Giants, has basically no outstanding specialties except ice and snow.
So it is said that the poor are the most arrogant.
In addition, his own fighting power is really beyond reproach, which results in even pirates not wanting to come to this broken place!
This is why the Frost Giants, who have such a strong force, have stayed in Jotunheim. This is also a survival strategy. After all, they really occupied a planet rich in resources. Believe it or not, they would not have survived until today. The reason is that Jotunheim is poor and unbearable, and others look down on it!
Therefore, the location of Jotunheim in the universe is really no secret.
It's just that everyone tacitly agrees not to go to this broken place... Damn, this broken place, with poor mountains and bad water, no matter who dares to come, the Frost Giants will dare to rob it. At the same time, it itself has no value. It's the kind of place that anyone who comes here to develop it will lose everything.
"What on earth are you going to do with the Rainbow Bridge?"
At this moment, Sif was a little curious about what Gel was going to do with the Rainbow Bridge.
After all, she thought that Ge Er had no reason to lie to her, after all, she was already a prisoner. What was the point of lying to her?
"I'm going to the Eternal Altar!"
"The Eternal Altar?" Sif had never heard of this place.
Not to mention Sif, even Thor only knew about this place after the incident with Ger. This place is secretive enough, and too dangerous, so the news was artificially blocked.
"What is that place?"
Gel was not too disappointed to see that Sif didn't know about the Eternal Altar.
Instead, he explained to Sif the function and origin of the Eternal Altar.
Sif suddenly discovered that the universe was much vaster than she had imagined!
In the past, Sif always focused her attention on Asgard and thought that Asgard was the whole world. Now she knows that there are so many beautiful sceneries in the universe.
For a moment, the two of them actually started chatting.
By the way, Sif also asked Gel why he was called the God Butcher.
Gel didn't hide it, and he didn't think there was anything to hide.
Then Sif exploded.
"How can this be possible!!! What do they think of us mortals? How dare they call themselves gods? They are worse than the devil!!"
Sif's values have always been positive, and she simply cannot accept the beastly behavior of the Pantheon.
Is this something people do?
Gel felt very relieved about this. At least the girl in front of him, who was born in the God Clan, was not hateful.
"So what are you planning to do when you enter the Altar of Eternity? Make a wish to destroy all the gods?"
Sif became a little nervous when she said this.
Gel is in a miserable state. To be honest, even Sif feels pity for him.
He chose revenge, which was reasonable and legal!
At least in Asgard's concept, revenge is legal!
In fact, revenge and breaking the law have only been linked together in modern times. In more ancient times, revenge has always been considered legitimate!
When you are immersed in certain literary works or film and television works, have you ever hated some bad guys and felt full of sympathy and resonance for the protagonist's experience? When the good guys go through hardships and finally defeat evil or break through many obstacles, do you feel an inexplicable sense of "refreshing"? The reason behind this is often inseparable from the revenge factor in the work. Revenge, to a certain extent, symbolizes the pursuit of primitive justice and reflects people's pursuit of simple justice. It is this sense of justice deeply rooted in people's hearts that makes revenge stories touch people's hearts and bring spiritual satisfaction and comfort. Therefore, revenge literature works are widely loved by readers, and many classic works contain revenge elements. They not only reflect the primitive practice of human struggle for justice, but also touch the softest and most secret emotions in our hearts.
In many stories, revenge symbolizes the fulfillment of primitive justice. When the bad guys in the story are punished and the protagonist overcomes difficulties and finally defeats evil, people will feel a sense of satisfaction. This sense of satisfaction comes from the pursuit of justice, which is a deep desire in the human heart.
Mitchell Gelfand, a psychologist at the University of Maryland, defines revenge as "active retaliation when people perceive their well-being has been harmed." Revenge is a rare topic in the history of thought, but it is ubiquitous and costly. In the United States, for example, more than 60% of school shootings and more than a quarter of bombings involve a desire for revenge. Although few people will openly admit to being in favor of revenge, people clearly enjoy hearing stories about it.
Early philosophers focused more on virtue and believed that revenge was a very negative phenomenon, as if it represented destructiveness and antisociality; but revenge does not only have an ugly side.
In early Chinese epics, family and nation are not in opposition, and family is regarded as an extension and expansion of clan relations. The source of China's ghost revenge is the blood revenge and ancestor worship of primitive people, and it is also a deformation and diversified extension of the latter. From the original ecology of the formation of ancient Chinese revenge culture, blood revenge fully vents the latent primitive attack instinct of human beings, solidifies and strengthens it, constructs and strengthens the relationship between primitive individuals and their clan as a whole, and becomes an indispensable cohesive force for early groups. Therefore, in many human nations, there is a strong revenge complex, which has become a collective unconscious that emerges from time to time, is permanent and stable.
From the perspective of the direct function of blood revenge, it has strengthened the ancestor worship of the Chinese nation. The latter, as the basis of ghost belief, has fully absorbed the rational spirit of revenge and interpreted revenge as the realization of justice. For this reason, the appearance of ghosts has become one of the reasonable forms of justice realization. In the long process of transmission, it has been mixed with a lot of real life perception experience, and has become more and more diverse. As a blood revenge inherited from blood revenge, under the advocacy of the ethical norms of ancient Chinese society, relying on the inevitability and transcendence of ghost revenge, it has become an idealized life picture and emotional destination in people's hearts. Therefore, with extremely active literary factors, the revenge of ghosts in the imaginary world as a compensation for the difficulty of revenge in reality has occupied an important branch of literary themes and topics for a long time. Even with this tinted glasses of advocating just revenge, the ancient Central Plains people are also more likely to pay more attention to the relevant customs of the surrounding ethnic groups.
Confucianism also played a huge role in the culture of revenge. The significance of Confucius' advocacy of repaying grievances with justice is no longer about whether the hatred of an individual family or clan is justified, but it interferes with the promotion of social justice and has the effect of warning the world and admonishing evil. It has an immediate effect on the perpetrators of evil deeds, and has a more shocking news effect. The advocacy of the doctrine of the mean is not inconsistent with the view of revenge advocated by Confucius. Chengzi's "Explanation of the Doctrine of the Mean" said: "The middle is not biased, and the mean is unchangeable. The middle is the right way of the world; the mean is the constant principle of the world." The right way and the right principle further prove the immutability of the rule of just revenge, and the specific implementation of benevolence is right in it.
The purpose of the word "ritual" is to adjust the internal relationship of the group. Primitive people have long been aware of the cohesive effect of revenge on the clan group. Under the banner of facing the enemy together, all the noisy voices can be drowned out by the cry of justice. However, it was only in the pre-Qin Confucianism that the rational solemnity of justice implementation began to be emphasized, which is of course not limited to revenge. "Learn benevolence, do not yield to the teacher"; "A man of noble character and benevolence will not seek to live at the expense of benevolence, but will sacrifice his life to achieve benevolence" (The Analects of Confucius, Duke Ling of Wei). On major issues of principle, Confucius was uncompromising and unyielding: "The general of the army can be taken away, but the will of the common man cannot be taken away." (The Analects of Confucius, Zijun) In order to practice benevolence, one can ignore the feelings of others, but should be self-disciplined. The tenacity and perseverance advocated in "Mencius, Duke Wen of Teng, Part 2" that "wealth and honor cannot corrupt, poverty and humbleness cannot move, and power and force cannot bend" is also reflected in the praise of the will to revenge. The consciousness of revenge is actually filled with the courage to not fear violence and not be subdued by power, revealing the core primitive communism of equality, justice and the courage to sacrifice.
In addition, blood feuds, an eternal social phenomenon and literary theme, are also an unchangeable command issued by the Confucian system of principles and morals with filial piety as the core. They are the deep rational basis of individual emotional impulses, which prompted the ancient Chinese to make unquestionable and specific responses to the misfortunes of life. Later generations who deeply understood the Confucian style summarized it as follows: "The origin of revenge is old. Since the Middle Ages, it has been recorded in local documents that there are natural grief for brothers and sisters, or loyalty to fathers, or deep affection for friends, and they can fight to the death, then end their lives, shake the deep anger of the deceased, and shock the moral character of human relations, so that the court will praise their integrity and the officials will relax their laws."
The Confucian view of revenge of "repaying grievances with justice" in the pre-Qin period injected the negation of "evil" and "unjust" into the ideal life pattern of the literati of later generations, and thus generalized it into a strong critical measure of Confucianists against unreasonable social reality. As Western scholars have noted, "If someone thinks that Confucianism is just an official ideology serving the government, then it is wrong. It happens to be a weapon in the hands of the official opposition." This theory is very much the perspective of others who know the true face of Mount Lu. Indeed, cynicism and hatred of evil have become one of the most valuable qualities of upright literati with independent ideas and social responsibility in later generations. The principle of justice of "repaying grievances with justice" combined with the overall standard of the Confucian ideal personality design has revitalized the pursuit of justice and fairness in the Confucian spirit and strengthened the social mission and sense of justice of the literati of later generations. This is extremely helpful for establishing the style of scholars and the character of the world. At the same time, the ancient literati who were influenced by this Confucian social character were often particularly vulnerable to harm because of their integrity and sense of justice, and particularly vulnerable to setbacks and destruction because of their enterprising spirit and strong sense of mission. The worry color and sentimental mood of ancient literature also increased accordingly. With the filial piety and repayment of blood revenge as the core, through the spread of ethical models such as "transferring filial piety to loyalty" in the Han Dynasty, the expectations of revenge by the pre-Qin Confucians raised the social evaluation of revenge, thus forming a tradition of using the spirit of revenge of the previous generation to sharpen the righteousness of reality.
The impulse of revenge is not just an impulse, but is deeply dominated by ethical ideas. At the same time, Chinese culture emphasizes heteronomy. In Kantian ethics, heteronomy is the subject's will obeying the power outside the will itself; self-discipline is the opposite. It does not succumb to external authority, but legislates for itself through the subject's will. However, the revenge of ancient Chinese people, on the one hand, obeys the power of external public opinion and heteronomy; on the other hand, it does not violate self-discipline, showing a combination of self-discipline and heteronomy. Therefore, the traditional spirit of revenge has a rebellious tendency against cultural patterns and orthodoxy.
At least in classical times, revenge was never a bad thing!
And Asgard is classical enough.
At least in Sif's opinion, although what Ger did was a bit excessive, he was not crazy!
Pantheon be damned!