A mechanised person

In 2019, a popular word “Sheju” appeared. People may immediately think of another word-“ghost animal”. These two words come from Japan.
“Community Livestock” is to the effect that white-collar workers lead a kind of squeezed, unending, animal-like social life devoid of personality. In fact, it is the extreme instrumentalization of human beings.
“Ghost Livestock” is a cynical way of deconstructing things that exist in a serious way. In China, it is mainly video mixed shear deconstruction, and its representative entity is Station B.
As a serious discussion, we can pay no attention to “ghost animals”, but we cannot turn a blind eye to “social animals”. Because the former is a subculture, while the latter is a social mainstream psychology. The former can be far away, while the latter cannot escape.
As a human being, it was hard to understand that he was “livestock”.
In today’s society, all existence can be understood. Or conversely, all the incomprehensibility in the past has been transformed into some kind of existence.
From “suspension spring” to “Sheju”

What was originally difficult to understand was “suspension spring”.
The word came into being in 2012 and swept through the 2010s. The most common way to write it is to add the prefix “corpse” to the word “hanging”, which is its original appearance.
A society, collectively and frankly, can look back on the history of human civilization by referring to certain organs and their attachments.
Although there is no precedent, there are frames of reference, such as Your Majesty, Your Highness, Your Excellency and Your First Step. Cai Yong of the Eastern Han Dynasty said that he did not dare to call it “due to inferiority”. The other party’s position is too high for me to look directly at, so I replace it with what I can see without looking directly at it.
“suspension spring” obviously has no such intention, because even if you stare at it closely, you can’t see it. Its various writing styles are all generated to avoid the dilemma of “civilization”. That is to say, all possible means have been taken to break through the numerous obstacles in order to realize the “freedom to belittle oneself”.
This kind of self-belittling is a reflection of the real situation.
People found subconsciously, as Peter l Berg pointed out: “society is the historical prison that keeps us in jail.” Being in a cage and unable to rush out, they laugh at themselves and laugh at each other in order to forget that the cage is a bitter thing-this is an effective way to get happiness.
“suspension spring” represents a cynical attitude of the middle and lower classes in society, and it also contains a mainstream social psychology.
To observe today’s society, we must face up to a premise of understanding, that is, mainstream culture is represented by the lower and middle classes of society. This is very different from the world in history books. The fashion in the past was almost entirely created and led by the upper class.
The reason is very simple. In the past it was a power society, but today it is a market society. The market is divided into groups. With a large population, it can spontaneously generate and strengthen value orientation-although rules cannot be formulated because it is difficult to unite.
Ma Yun and Ma Huateng are top elites and rule makers, but they are supported by hundreds of millions of middle and lower classes. Stars pretend to be in public, which is also for a large number of “suspension spring”.
In the “suspension spring” era, the self-consciousness of the middle and lower classes is still very strong. People try to get happiness through language and behavior, which shows that people have not given up their pursuit of personality integrity and even self-realization. “I” may be inferior to others in congenital and acquired conditions, but “I” know that I am myself and an independent individual, and “I” accept the current low or general economic and social status, but the integrity of personality has not been disintegrated.
Descartes said that animals are machines. La Metri said that people are machines. “Sheju” means that people and animals are machines.

When the mainstream self-condition changes from “suspension spring” to “social animal”, the psychological significance behind it has undergone tremendous changes. The most important point is that the integrity of personality has been disintegrated.
A person can admit that he is not good-looking and not decent, but basically he will not admit that he is a “livestock”. “Livestock” is used to correspond to “human beings”. It is not only a spiritual difference, but also a moral difference. Only when a person is extremely antisocial in behavior can people compare him with animals.
For example, “animals are worse than animals”.
Behind the word “social animal”, there is no trace of happiness, no self-mockery, no cynicism-there are always some jokes. Therefore, this is not a rhetoric, but an acknowledgement of the existence of human beings.
This state of existence is a lack of free will, driven, non-stop and mechanical existence. The word “livestock” is shocking and conforms to the image and thinking characteristics of the middle and lower classes, but what it really refers to is actually a machine.
Descartes said that animals are machines. La Metri said that people are machines. “Sheju” means that people and animals are machines.
Permanent motion

“Ghost Livestock” and “Community Livestock” come from Japan. Since the end of the 19th century, the Chinese have kept the habit of borrowing languages, mainly from Japan. In the early days, we borrowed the western modern rational concepts that they first translated, as well as some originally unknown geographical and geographical terms. now, we need the high generalization power that flashes from time to time in their “heavy taste” thinking.
These words are scary but vivid.
Under the linear logic of modern life, Japan has always been ahead of China, so this kind of reference is understandable. As a close neighbor, the Japanese always experienced the high value of modernization one beat earlier than the Chinese, and at the same time they also experienced the taste of “cage” one beat earlier.
“Cage” is mainly a machine today. Physical machines and mechanised social operation.
The machine-like existence of most people is almost inevitable, especially when people are competing against machines and people are commanded by machines.
Workers, take-out workers, express delivery workers, white-collar workers, tellers, programmers, writers, doctors, lawyers, artists, live broadcasters, Internet celebrities … These mainstream professions are all competing with machines and being directed by them. It’s a bit cumbersome, but for ease of understanding, let’s explain their respective “machines.”
Workers have been competing with machines since at least 200 years ago, and schedules are also determined by machines.
The opponents and commanders of the takeaway and courier are all platforms for machines.
White collar machines are computers, mobile phones and the industrial system behind them.
The teller’s opponent is the machine program developed by the programmer, while the programmer’s opponent is the increasingly intelligent machine program developed by themselves.
The writer’s commander is the preference data counted by the machine.
Doctors have long been mechanized, and lawyers have also completed their work under the mechanized process. Good doctors and lawyers are all because they still retain their emotional ability.

Artists, live broadcasters and Internet celebrities seem to be free, but their “bosses” are also traffic statistics made by machines using big data technology.
It can be said that in contemporary urban society, occupations that do not rely on machines in the production process, do not mechanize the control methods, and do not take machines as models for efficiency evaluation are very rare. Even begging requires a two-dimensional code, otherwise the broken bowl will be empty.
People will always seek the approval of the mainstream groups around them. No matter what group it is, obtaining approval is a necessary condition for self-placement. At present, almost all groups have the characteristics of being manipulated by machines-industrial machines and mechanized enterprises. There is only one way to get the recognition of the mechanized group-to be a mechanized person.
As long as the machine has power, it is always moving. As long as the machine is moving, people cannot stop.
The philosophical meaning of “social animals” is “people who move forever”.
Machines have no love

How did people become machines?
In fact, the general logic has already been pointed out: society is a cage for people, and people cannot help themselves; Then, the development of technology and rational evaluation system have made the society machine, so people must be machine.
Macro-judgment is very ruthless. In micro-situation, any change involves our emotional experience and life experience, which is why changes bring pain to many people.
Society has its own operating mechanism, and individual suffering is negligible. Only humanists care about the latter, but the voice of humanism is very weak today.
The difference between man and machine is whether there is love or not.
This is similar to the difference between humans and animals, but more thorough. Because animals may not have social love, but they still have physical love-no aesthetics, but impulse, and machines do not have any form of love.
Animals will raise their offspring, and mother birds will go back and forth repeatedly to catch insects and feed their children. Some pairs of animals still have an instinctive sense of oneness. For example, Yuan Haowen wrote “Yanqiu Ci” based on his personal experience. One wild goose was killed by a hunter’s net, while the other died of touching the ground without crying.
The philosophical meaning of “social animals” is “people who move forever”.

Animal love is instinctive, while human love is determined by society.
In Locke’s and Rousseau’s view, human beings unite for the purpose of society for the better. According to Hobbes, it is to avoid worse. However, Xunzi, a Chinese forefather who was much earlier than them, believed that the purpose of the alliance was to jointly oppose the innate advantages of other animals over human beings (human beings are “powerless, unable to walk without horses”) and were forced to love each other.
In short, animals may not love each other, but people must love each other. The meaning of “love” here is broad, referring to spontaneous altruism. Society must rely on cooperation to operate, and cooperation requires everyone to give up. Cold calculation and extreme self-interest are antisocial. If everyone is so, it will inevitably lead to social disintegration.
However, all the axioms that construct our basic moral law and the basic cognition passed down from generation to generation (including “people must love each other”) have the same fundamental defect as planned economy-they cannot consider social development and technological progress.
Today, social development and technological progress show that machines cover everything. Machines have no moral feelings.
Giving the command and evaluation of production to machines and implementing machine culture in social life can create a particularly fair and objective formal impression and turn all problems into economic efficiency problems.
However, the price of efficiency is to squeeze the space for love to survive.
Can I still love you

The middle-aged man cried and shouted “mother” after getting drunk. The woman who worked overtime for one month in a row wept bitterly at the subway station. The toll station female employee was scolded for helping to push the cart and delayed the passage of another car, wiping away tears silently. Well-known enterprises directly announce layoffs at work stations; The employees of large enterprises were quickly dismissed after their illness …
These are all proof of the phenomenon of “social livestock”.
Behind the phenomenon, the logic is consistent: today’s social operation is machine-like. As a component, a person will be replaced immediately if it cannot operate normally.
This means that people must become perpetual motion machines.
The modern world, as well as every big man leading the country towards modernization, has made outstanding contributions. Because most of the history of human society is the history of fighting hunger, and the realization of modernization makes people not hungry as long as they are capable and willing to work.
However, everything has costs, and supporting modernization does not mean ignoring these costs. On this issue, the most obvious cost is “perpetual motion”: people are “heartless” by being mechanised, and thus they harvest less love and love less, thus they are more prone to psychological collapse.
Love is actually a personality requirement.
God does not need to be loved, only needs to be believed. Sages do not love, just as Wang Rong said in Wei and Jin Dynasties, “Sages forget their feelings and fall short of them”; Animals may have instinctive love but do not realize it. Only people need to love and be loved, which is the basis for maintaining their integrity. Even a Nazi officer in a concentration camp may be a good father and husband in his family. Without this role to hedge the extreme instrumentalization of “work”, he cannot survive.
Love is the conscious belief that one is responsible for others. Even for a stranger, sympathy means a responsibility in my heart.
There is one thing that can disintegrate love-materialization.
In ancient times, the idea of “putting things together” originated from Taoist philosophy, “heaven and earth are indifferent to all things and saints are indifferent to the common people”. Then it was deduced to the extreme by Buddhist philosophy, “materialization is a clear and empty thing, and all four are empty and empty, which is really weak.” But this is not love, but love not specifically.
In modern times, materialization is manifested as not loving. Bureaucracy, Taylor’s system, functionalization, assembly line, screwing and monetization of labor all understand people as a part, and the part is devoid of emotion. Your arms, your legs, will not love a person. If you treat the part as a whole, there will be no whole, just as pantheism means atheism.
Very cold, but I still want to say that today, when an enterprise goes to college or the labor market to recruit people, most of the time, the recruiter sees what the hands, feet, face, major and even the capacity for liquor can do, not what the person can do. Today’s understanding of “labor” is how to disassemble a person and assemble it most efficiently on machines and mechanised mechanisms.
This is not reasoning, it is already a social reality. Reality will shape people’s consciousness and society will discipline people’s behavior. This is how the “social animal” came into being: removing personality, suppressing the need for love, and making a qualified machine part.
Before the term “social livestock”, a new word “no society” was popular in Japan, which was semi-academic and semi-folk. It had no social ties, blood ties or geographical location. “fate” is the bond, and the necessary component of the bond is love, so “no society” is actually “no love society”, and its next step is necessarily “social livestock”.
Today, “social livestock” is already a reasonable existence. People, especially the young people born under the modern system, will feel that in the modern world, it is normal that such inefficient problems as “love” are not considered. They have modern consciousness, so they surpass their predecessors, but they are also the biggest victims, even more so in the future.
Giving the command and evaluation of production to machines and implementing machine culture in social life can create a particularly fair and objective formal impression and turn all problems into economic efficiency problems.

When I say that the present society is increasingly “loveless”, I may incur opposition. Opponents will list all kinds of facts. For example, in the impact of social events, public opinion (mainly expressed as comments, and comments mainly expressed as “follow-up”) holds a good position and supports the injured. For example, whenever the interests of a community such as a country or a nation are challenged, public opinion is also pouring out its feelings towards the country.
However, using the keyboard to express one’s moral indignation to distant people and things is of zero cost, while the sincerity of all behaviors that do not need cost is questionable. In these processes, people’s moral emotion is still there, but it is virtual.
Real love to the people and things around you requires real cost. Time, money, other people’s perception, leaders’ perception, personal experiences and career prospects related to this may become the cost of love. Because love means individuality and integrity of personality, and all that has been mechanised, excluding individuality and integrity of personality, personality and integrity of personality will almost be punished without accident. The difference is that some are quick and some are slow.
Most people, while outraged by distant events, are silent in front of the unreasonable facts around them. Whether it’s about value, people who care about themselves, or even themselves, there is love not to speak, there is hate not to speak. This situation is often a source of despair.
When we get used to this set of mechanistic rules, it means that everyone has been domesticated by success studies, but after all, there are few “successful” people. Because of this, successful learning is illogical. The more widely it is accepted, the more it reveals its true face of “unsuccessful learning”.
“People in the Jianghu cannot help themselves.” As an objective environment, individuals have to adapt to society, but society itself is the result of collective choice. That is to say, since it is so, it is not necessarily so. When you think that you have no choice, you are deceived by the existing social settings, and you are deceiving yourself as well.
It can be changed, just need ideal, even fantasy, and ideal and fantasy depend on independent personality. The mechanistic reality that is afraid of being changed is preventively destroying independent personality.
The way to eliminate it is to make people forget love.