... 'real' humans...
In this film, those aristotelian lines, are neither mentioned, nor pronounced, in any way.
But the attitude of what are 'real' humans, towards the genetically 'made' ones, the nexus6,
is similar to that of the Aristotelians.
(In this fictional world, Nexus6 are equated with machines. Not out of malice,
meanness, or complex racism, but as a 'fact', as a 'thing' of ›that's how it is‹.)
That world, suddenly finds itself confronted with the Nexus6's attempt to stave off the end of their life.
To stop the sudden, physical decay, by returning to Earth.
A decay, which was deliberately genetically predetermined.
A world unknown to them.
A return that is forbidden to them.
Driven by rage, anger, despair, fear of death and hunger for life.
Sensations that are foreign to them.
This is a short description of the narrative of the film, that gives shape to,
the attempt of the impossible,
the desperation, with which this group fights for ›more life‹.
For this novel, it has meant:
The 'real' humans, the Romans, - are confronted with an insurrection, of those,
who are better off, »...be under the rule of a master...«.
At the same time, the novel avoids characterizing the insurgents as ›the eternally subjugated‹
who now want to prove that they are human after all too.
The attempt of the impossible, saw the author above all:
- hold their ground against Roman legions
- in a country, unknown to them
- with an army in which mutual understanding of each other, was, at least, difficult
- with an army that had no supporting machinery around itself, for equipment and supplies..
(The link leads to a scene from the middle of the film.)
»Blade Runner«
...contrast to the insurrection...
The quote of A. was found by chance during research for this novel. As part of the prologue,
it was chosen because the statement, of these few lines, has an excessively
strong contrast with the uprising.
(»...the lower sort are by nature slaves...«,
troops suddenly had to be sent out against such, consular armies..
Also chosen because these lines carry nothing purposefully condemning or disparaging,
as could be achieved by words like ›pack‹ or ›riffraff‹.
They come good-naturedly, and therefore convey a conditionality, a kind of 'order that wants to be in the world'.
›The world is meant to be this way, and those have their place there.
So we're doing no evil, to keep them there.‹
With regard to Seneca, Nero's teacher, and his attitude towards slavery, or also towards the gladiatorial games,
one can also assume that A. did not write down these lines just like that, but there was a need for justification,
for reassurance of conscience.
Because differently than with other property there were two eyes, two arms, two legs, and 'it' spoke, thought, wrote.
Remorse may, in rare cases, have brought about friendly contact.
There are testimonies of deep, friendly attachment, between slaves and their masters,
but they also testify to the exception.
and human existence, human behavior, the way people treat one another – all of it rather suggests
that one sought to get rid of remorse. That one did not want the daily indulgence to be disturbed by it.
But above all: remorse will not have been perceived as remorse in and of itself.
Recognizing what 'I' feel is, even today, something human beings are not particularly well attuned to
One will have felt mostly a somehow discomfort, nothing more. Wherefore one may say:
A. was perhaps even asked for it.
Les Misérables
„ ...modern science proves: Man is by nature good or abysmally evil...“ ,
(so or similar,in Victor Hugo's »Les Misérables«)
A statement, an attitude, always with the intention to prove, with scientific reference,
that those who live at the bottom, are there for 'good' reasons, that it's „better for them...“, to be there.
This contemplation of the aristotelian lines, was also inspiration for the way
of writing the story of the uprising (perspective, present tense).
