Nowadays, some naive martial arts novels can never write the charm of Jin Yong’s novels. It is because many writers’ heroes do not attract the heroine with their personality, but with money, power, status, and martial arts power to attract the heroine. . But Jin Yong’s novels are awesome. It will always strip off the things the protagonist relies on most, and let the heroine go to like him because of the hero’s bravery, perseverance, hard work, patriotism, justice and other qualities. You Duan Yu is the eldest son of Dali, right to the entire Dali, right? I will let you become a poor scholar, go to a river and lake that your power can’t cover at all, let you meet Mu Wanqing and other girls, and let them like you. You, Qiao Feng, are the top gang leader, right? I will let you be designed and lose all power, and then let Azhu come in contact with you and fall in love with you. If your martial arts are strong, the author will let a stronger enemy appear, and then test whether the protagonist will continue to be chivalrous and righteous, stick to his heart. Zhong Asi testified that Hu Fei wanted to help him get justice and kill Feng Nantian. The author used money, power and beauty to seduce Hu Fei to test whether he really wanted to be a chivalrous man. There are many similar passages in Jin Yong’s novels, so I won’t give more examples. Besides, I can’t remember it very well. However, what I want to say is that the charm of Jin Yong’s novels never lies in the bizarre martial arts moves, but in the repeated tests of the protagonist’s sincerity and the test of the love between the hero and the hero. In many cases, when the protagonist’s martial arts is low and low, he will be coerced by those with high martial arts to choose justice and death. When martial arts become stronger, there will be stronger people, and diseases and incurable diseases to test the protagonist. The protagonist has proved his original intention from time and time again. The so-called: giving up one’s life for righteousness Jin Yong’s novels are called adult fairy tales, which can spread all over the Chinese world and are not blown out indiscriminately. In its bones, what flows through is the most fundamental “wind of benevolence” in the entire Chinese culture, and it is the spirit of the “chivalrous man” who “sacrifices his life for righteousness.” Attached is Mencius’s “Fish What I Want”: fish is what I want; bear paw is also what I want. If these two things cannot be obtained at the same time, then I have to give up fish and choose bear paw. Life is what I want. Morality is what I want. If these two things cannot be obtained at the same time, then I have to sacrifice my life and choose morality and justice. Life is what I love, but what I love is still something that surpasses life, so I don’t do anything that is surreptitious; death is what I hate. There are things that I hate that are worse than death, so there are disasters. I don’t hide. If the things that people love do not exceed life, then what can not be used by all means that can be used to survive? If the things that people hate do not exceed death, then all the bad things that can be used to escape disaster, What can’t be done? A certain method can be used to survive, but some people refuse to use it; a certain method can avoid disasters, but some people refuse to use it. It can be seen that what they love is something more precious than life (that is, “righteousness”); what they hate is something more powerful than death. Not only wise men have this kind of nature, but everyone has it, but there are talents. People are not lost. A bowl of rice, a bowl of soup, you can live if you eat it, you will starve to death if you don’t get it. If you yell to him impolitely, hungry pedestrians are unwilling to accept it; if you kick it to others, beggars also refuse to accept it because of contempt. The high-ranking officials accepted it without discerning whether it was in accordance with propriety and justice. In this way, what good will the high-ranking officials do to me? Is it for the magnificence of the house, the service of wives and concubines, and the poor people who are acquainted with me thank me? In the past (someone) died for (morality) (preferring) to die rather than accepting (other people’s charity), but they accepted it for the splendor of the house; in the past (someone) died for (moral) (preferring) death rather than accepting (others) Now (someone) accepts it for the service of their wives and concubines; in the past (someone) died for (morality) (preferring) to die rather than accepting (other people’s charity), now (someone) wants to make what they know poor The poor are grateful for their kindness and accept it. Can’t this (behavior) stop? This is called losing the inherent nature of human beings.