The Evolution of Servility: Ranking the 25 Human Archetypes by Complexity
Liu Zaifu’s archetypes provide a roadmap of human degradation. When rearranged from simplistic (primitive/instinctual) to complex (intellectual/strategic), we see how a society moves from biological existence to a sophisticated web of manipulation and survival.
I. The Simplified Ranking (From Primitive to Complex)
Level 1: The Instinctual (Biological)
Types:Flesh Man, Animal Man, Idle Man.
Value: Minimal. They are mere consumers. In a functioning society, they provide labor (Animal Man) but offer no spiritual or intellectual advancement.
Value: Destructive or neutral. They react to the world with raw emotion or fear. They create chaos or suffer in silence.
Level 3: The Social Tools (Systemic)
Types:Puppet Man, Man in a Shell, Nodding Man, Vulgar Man, Frivolous Man.
Value: High utility for the state, low value for humanity. They maintain the status quo and provide the "grease" for social machinery through compliance.
Level 4: The Strategic Parasites (Intellectual/Ego)
Value: Negative. They possess intelligence but use it to protect their ego or tear down others.
Level 5: The Architects of Malice (Complex/Deep)
Types:Slaughterer, Accomplice Man, Shadow Man.
Value: Dangerous. These are the "brains" behind systemic evil, manipulating reality and people with high-level calculation.
Level 6: The Transcendental (Self-Aware)
Types:The Last Man, The Crevice Man.
Value:The Last Man represents the tragic end of complexity (fatigue), while The Crevice Man is the only one with true value—preserving wisdom and integrity within the gaps of a broken system.
II. The Totalitarian End Game
In a totalitarian society, the state acts as the ultimate "Sculptor" of these types. The goal is to eliminate Complexity and Integrity (The Crevice Man) and maximize Utility and Predictability.
Phase 1: Standardization. The state turns everyone into Puppet Men and Nodding Men. Independent thought is replaced by the "Shell."
Phase 2: Use and Discard. The Accomplice Men and Shadow Men are used to purge the Fierce Men (uncontrolled power). Once the purge is over, the Accomplices are themselves "slaughtered" to ensure no one is smarter than the Centre.
Phase 3: The Human Livestock. The final goal is a society of Animal Men and Flesh Men—content, fed, and mindless—overseen by a few Eunuch Men who have traded their souls for the privilege of holding the whip.
The Hunger for Presence: Why the "Flesh Man" Can Never Be a KOL
In Liu Zaifu’s Twenty-Five Types of People, the Flesh Man (肉人) represents the ultimate state of biological reductionism. These are individuals who exist purely for sensory gratification—eating, sleeping, and procreating—devoid of spiritual depth or intellectual ambition. While social media is full of "Mukbang" (eating shows) and fitness influencers, the true "Flesh Man" is fundamentally incompatible with the role of a Key Opinion Leader (KOL).
Why the Flesh Man Fails in the Digital Economy
Lack of Subjectivity: A KOL’s power comes from their "Opinion" or their unique perspective. The Flesh Man has no opinions; they only have appetites. They do not interpret the world; they merely consume it.
The Effort of Performance: Being a KOL requires a high level of "Self-Objectification" and discipline—editing, lighting, and narrative building. The Flesh Man is too governed by immediate laziness and comfort to endure the rigorous "labor of vanity" required by social media.
Absence of "The Shell": As discussed before, KOLs often fall into types like the "Puppet Man" or "Vulgar Man" because they adopt a persona (a shell). The Flesh Man is too raw and primitive to maintain a digital persona. They are "all body and no mask."
No Communicable Spirit: Social media is a medium of symbols and spirits. Even the most superficial influencer is selling a "lifestyle" (an idea). The Flesh Man isn't selling an idea; they are simply a biological process. You can watch a Flesh Man eat, but you cannot follow them, because they are not leading anywhere.
Digital Mirrors: Which "Personality Types" Do Social Media KOLs Represent?
In the modern digital landscape, Key Opinion Leaders (KOLs) on YouTube, Facebook, and Instagram are often seen as modern celebrities. However, when viewed through the lens of Liu Zaifu’s Twenty-Five Types of People, many of these influencers fall into specific "pathological" archetypes. Their survival depends on the algorithm, their audience, and their sponsors, which often strips them of their "original personality" and forces them into digital "shells."
KOL Archetypes in the Digital Age
The Vulgar/Populist Man (媚俗人): This is the most common type. To gain views and likes, many KOLs tailor their content to the lowest common denominator. They sacrifice their true opinions to please the masses, fearing that being "real" will lead to being "canceled" or losing followers.
The Puppet Man (傀儡人): While they appear independent, many KOLs are puppets of the "Algorithm" or their "Sponsors." Their schedules, topics, and even their emotional reactions are dictated by what the platform’s code rewards, making them soulless tools of big tech data.
The Frivolous Man (輕人): Many influencers treat deep social issues, tragedies, or complex values with shallow flippancy. They turn everything into a "10-second reel" or a "challenge," stripping life of its gravity to ensure the content remains "consumable."
The Slanderer (讒人): "Drama" channels and gossip pages thrive on this type. They gain power and revenue by spreading rumors, backbiting other creators, and poisoning the digital atmosphere to keep their audience "hooked" on negativity.
The Clever Man (巧人): These are the masters of the "pivot." They change their faces and political stances overnight depending on which way the social media wind is blowing. They have the "petty intelligence" to stay relevant but lack the "great wisdom" to stand for anything meaningful.
In this work, author Liu Zaifu provides a sharp, humorous, and profound analysis of twenty-five distinct personality types observed within Chinese society, particularly during the late 20th century. Written in the early 1990s after the author moved abroad, the book employs a "light" and often satirical tone to address "heavy" themes of moral decay, spiritual emptiness, and the loss of independent thought. Liu describes these types not merely as depictions of individual evil, but as "social phenomena" and manifestations of "human ugliness". By chronicling these "deformed" and "pathological" personalities—such as the Puppet Man and the Man in a Shell—the author reflects on a national crisis of character where servility and conformity have replaced excellence and integrity. Ultimately, the book serves as a call for spiritual awakening and a defense of individual personality and freedom against the tide of collective absurdity.
The First Five Types of People (前五種人論)
here is an overview of the first five types described by Liu Zaifu:
The Puppet Man (傀儡人): This type refers to individuals who are manipulated by others and lack their own soul or independent voice. Liu traces this from traditional puppet theater to a social phenomenon where monarchs, officials, and citizens alike become "puppets" who cannot speak for themselves. He emphasizes that this system thrives because individuals fail to self-reflect and instead allow themselves to be "puppetized" by external powers.
The Man in a Shell (套中人): Inspired by Chekhov's character Belikov, this type lives within various "shells" or rigid frameworks to avoid "trouble". In a modern context, Liu describes people who hide behind political slogans ("revolutionary shells"), speak only in clichés (eight-legged essays), and use these shells to secure power, status, and material wealth while suppressing genuine human feelings.
The Cynic (犬儒人): Originating from the ancient Greek Cynic school, these individuals adopt a detached, mocking, and resentful attitude toward truth, faith, and life. While the original Cynics lived simple, ascetic lives, modern cynics use this attitude as a psychological shield or a way to navigate a world they no longer believe in.
The Nodding Man (點頭人): This type is characterized by constant agreement and a lack of personal conviction. They occupy leadership positions or social roles where their primary function is to signal compliance with authority rather than to lead with vision or integrity. (Note: Detailed description of this type in individual chapters beyond the introductory mentions is not fully provided in the snippet, but its core characteristic is "nodding" as a survival or advancement tactic).
The Vulgar/Populist Man (媚俗人): These individuals fall into the trap of "vulgarity" and "officialdom," tailoring their words and actions to please the masses or the authorities. They are so accustomed to the "official language" of the state that they find genuine human discourse—such as talk of humanity or subjectivity—to be shocking or dangerous.
Types 6 to 15: The Spectrum of Deformity
The Flesh Man (肉人): Purely biological beings. They lack spiritual depth and exist only for sensory gratification—eating, drinking, and reproduction.
The Fierce Man (猛人): Individuals who mistake cruelty for strength. They use raw power or intimidation to dominate others in environments where the rule of law is weak.
The Last Man (末人): Based on Nietzschean philosophy, these are the products of a decaying civilization who seek only comfortable mediocrity and avoid all challenges.
The Frivolous Man (輕人): People without moral gravity. They treat sacred concepts like love and faith with a flippant, shallow attitude, drifting through life without commitment.
The Sour Man (酸人): Pedantic individuals who possess the "smell of books" without the wisdom. They are often envious and use their learning to criticize anything vibrant or successful.
The Eunuch Man (閹人): Refers to "spiritual eunuchs" who have surgically removed their own dignity and manhood to serve power, groveling before superiors while bullying inferiors.
The Enduring Man (忍人): Products of a pathological "culture of endurance." They tolerate extreme injustice out of fear, which eventually leads to a deformed soul or sudden, irrational cruelty.
The Accomplice Man (倀人): Professional helpers of evil (as in the legend of the ghost who serves the tiger). They provide the logic and logistics for tyrants or bullies for a "commission."
The Reckless Man (妄人): Grandiose and self-deluded individuals who act without a basis in reality, believing they can rewrite the laws of nature and society.
The Shadow Man (陰人): Masters of the hidden agenda. They avoid direct confrontation, preferring to destroy others through cold calculation, backstabbing, and whispers in the dark.
The Final Ten: From Schemers to Survivors (Types 16–25)
16. The Shadow Man (陰人)
These individuals operate entirely in the darkness of secrecy. They are masters of hidden agendas, backstabbing, and cold calculation. They avoid direct confrontation, preferring to destroy others through whispers and complex traps, representing the "coldness" of a society lacking transparency.
17. The Clever Man (巧人)
These individuals possess "petty intelligence" but lack "great wisdom." They are masters of social maneuvering and opportunism, navigating life by reading the room and changing faces to suit their environment. They always ensure they are on the winning side without ever taking a firm moral stand.
18. The Slaughterer (屠人)
Not necessarily a physical killer, but a spiritual one. This type takes pleasure in destroying the reputation, creativity, or spirit of others. They are professional character assassins who use words or social shaming to "slaughter" anything that shows signs of independent excellence.
19. The Animal Man (畜人)
These people have been completely tamed by the system. They have traded their human dignity for "fodder"—material security and basic survival. Like livestock, they are content as long as they are fed, showing no desire for freedom or higher intellectual pursuits.
20. The Slanderer (讒人)
Those who thrive on spreading malicious rumors. Their power lies in the ear of authority; they poison the atmosphere by distorting truths to eliminate rivals. They represent the "invisible rot" in a community that prevents trust from forming.
21. The Parsimonious Man (儉人)
This is not about financial thrift, but a parsimony of the soul. These individuals are stingy with praise, love, and kindness. They hoard their energy and emotions, living a narrow, impoverished internal life because they fear that giving anything away will diminish themselves.
22. The Infatuated Man (癡人)
People who are blinded by a single, narrow obsession—whether it be power, a specific ideology, or past glory. Their infatuation prevents them from seeing the complexity of reality, leading them to act in ways that are often absurd or self-destructive.
23. The Eccentric Man (怪人)
Individuals whose behavior has become bizarre and disconnected from human norms due to prolonged isolation or social pressure. Their "strangeness" is a symptom of a fractured society where natural human expression has been suppressed or twisted.
24. The Idle Man (閒人)
The "superfluous" people who have no purpose or contribution to society. They consume resources without producing anything, drifting through life in a state of spiritual vacuum, often becoming the "audience" for the cruelty or absurdity of others.
25. The Crevice Man (隙縫人)
This is the author's final, more sympathetic archetype. These are individuals—often intellectuals—who find small "crevices" or gaps in the rigid structures of society to survive and maintain their integrity. Like the Jewish people or exiled scholars, they use these small spaces to cultivate wisdom and resilience.
Examples of the 25 Personality Types
The Puppet Man (傀儡人)
Example:Puyi (The Last Emperor of China). During the Manchukuo era, he held the title of Emperor but had no actual power, serving entirely as a tool for the Japanese Imperial Army.
The Man in a Shell (套中人)
Example:Belikov (from Chekhov’s The Man in a Case). He lived in constant fear of "something happening," wearing galoshes and carrying an umbrella even in good weather, hiding behind rigid social rules.
The Cynic (犬儒人)
Example:The Joker (from The Dark Knight). He views all human morality and order as a "bad joke," using chaos to mock those who still believe in truth or justice.
The Nodding Man (點頭人)
Example:The Courtiers in The Emperor’s New Clothes. Despite seeing the King was naked, they nodded in agreement with the "beauty" of the robes to avoid being seen as unfit for office.
The Vulgar/Populist Man (媚俗人)
Example:Gilderoy Lockhart (from Harry Potter). A man who lived entirely for fame and public approval, fabricating heroic stories to please the masses while lacking any real substance.
The Flesh Man (肉人)
Example:Homer Simpson (from The Simpsons). Though lovable, he represents the archetype of a man driven almost entirely by base biological urges: donuts, beer, and television.
The Fierce Man (猛人)
Example:Tywin Lannister (from Game of Thrones). A man who mistook absolute cruelty and raw power for leadership, intimidating everyone to maintain his family's dominance.
The Last Man (末人)
Example:The Citizens of Axiom (from WALL-E). Humans who have surrendered all struggle and creativity for a life of automated, sedentary comfort and screen-watching.
The Frivolous Man (輕人)
Example:Tom and Daisy Buchanan (from The Great Gatsby). Wealthy individuals who "smashed up things and creatures" and then retreated back into their money and vast carelessness.
The Sour Man (酸人)
Example:Kong Yiji (from Lu Xun’s stories). A pedantic scholar who clung to his long robe and useless knowledge of "four ways to write a character" while starving and being mocked.
The Eunuch Man (閹人)
Example:Gríma Wormtongue (from Lord of the Rings). A spiritual eunuch who sold his dignity to Saruman, groveling before power while poisoning the mind of King Théoden.
The Enduring Man (忍人)
Example:Winston Smith (from 1984, pre-rebellion). He endured the psychological and physical oppression of Big Brother for years out of fear, leading to a deformed, hollow internal life.
The Accomplice Man (倀人)
Example:Adolf Eichmann. A high-ranking Nazi who claimed he was just "following orders" and doing the logistics, serving as the professional accomplice to a genocidal regime.
The Reckless Man (妄人)
Example:Don Quixote. A man living in a state of grand delusion, attacking windmills thinking they are giants, acting entirely without a basis in reality.
The Shadow Man (陰人)
Example:Lord Varys (from Game of Thrones). Known as the "Spider," he operated entirely through whispers, secrets, and backroom deals to manipulate the fate of the realm.
The Clever Man (巧人)
Example:Frank Abagnale (from Catch Me If You Can). A master of changing identities and reading people to gain an advantage, always staying one step ahead through petty charm.
The Slaughterer (屠人)
Example:Dolores Umbridge (from Harry Potter). A spiritual slaughterer who used bureaucratic "Educational Decrees" and psychological torture to destroy the spirit and independence of students.
The Animal Man (畜人)
Example:The Proles (from 1984). The masses kept content with heavy labor, beer, and gambling, never desiring freedom because their basic "livestock" needs were minimally met.
The Slanderer (讒人)
Example:Iago (from Shakespeare’s Othello). A man who thrived on poisonous whispers, destroying Othello by slandering Desdemona and feeding Othello’s insecurities.
The Parsimonious Man (儉人)
Example:Ebenezer Scrooge (pre-transformation). Not just financially cheap, but emotionally parsimonious; he was stingy with kindness, love, and any form of human warmth.
The Infatuated Man (癡人)
Example:Jay Gatsby. Infatuated with a single, narrow vision of the past (Daisy), his obsession blinded him to the reality of the present, leading to his destruction.
The Eccentric Man (怪人)
Example:Howard Hughes (later years). A man whose social isolation and immense pressure led him to live in total darkness, disconnected from human norms and reality.
The Idle Man (閒人)
Example:The Lotus Eaters (from The Odyssey). People who lived in a state of perpetual idleness and spiritual vacuum, consuming lotus plants and contributing nothing to the world.
The Crevice Man (隙縫人)
Example:Albert Einstein. As a Jewish scientist in a turbulent era, he was a "crevice man" who had to move between nations to find the space to cultivate his immense wisdom.
Redesigning the Engine: The IFG’s Roadmap for UK Economic Growth
The UK government has made economic growth its "national mission," yet the machinery of the state—the "Centre"—is currently ill-equipped to deliver it. The Institute for Government (IFG) identifies a disconnect between high-level political ambition and the technical execution required to move the needle on national productivity.
Summary of Findings
Fragmentation of Power: Economic policy is currently split between the Treasury, the Department for Business and Trade, and the Cabinet Office, leading to "siloed" thinking and conflicting objectives.
The "Brain Drain" in Whitehall: High staff turnover in civil service roles means that institutional memory and deep sector expertise are lost, resulting in policy "churn" rather than long-term strategy.
Weak Implementation: There is a significant gap between announcing a growth policy (like "Levelling Up") and the actual delivery of infrastructure and business support at a local level.
Core Recommendations
A "Growth Unit" at the Centre: Establishing a powerful, permanent unit (likely within the Cabinet Office or Treasury) to coordinate growth strategy across all departments.
Long-term Funding Cycles: Moving away from annual budgets toward multi-year funding to give businesses and local governments the certainty needed for investment.
Empowering Local Leaders: Devolving more fiscal and decision-making powers to Mayors and local authorities who understand the specific growth drivers of their regions.
Critical Review via Theory of Constraints (TOC)
To evaluate these recommendations, we can apply the Theory of Constraints, which posits that any system is limited by its weakest link (the constraint).
1. Current Reality Tree (CRT): Identifying the Undesirable Effects (UDEs)
A CRT analysis reveals that the IFG’s identified symptoms—siloed departments, high turnover, and short-termism—are not the root causes but UDEs.
UDE 2: Low Private Investment (Businesses are afraid of "U-turns").
UDE 3: Infrastructure Delays (Planning and funding are misaligned).
The Constraint: The Treasury’s "Gatekeeper" Model. By controlling all spending through a narrow, short-term fiscal lens, the Treasury inadvertently chokes off the long-term, high-risk investments necessary for growth.
2. Evaporating Cloud (Conflict Resolution)
The core conflict (The Cloud) in UK growth policy is:
Requirement A: Maintain strict fiscal discipline to avoid market instability.
Requirement B: Invest aggressively in long-term infrastructure and R&D to drive growth.
The Conflict: These two requirements compete for the same limited pool of capital and political will. The IFG’s recommendation of a "Growth Unit" attempts to "evaporate" this conflict by creating a body that prioritizes growth alongside fiscal discipline.
The Real Root Cause: The "Stability-Growth" Paradox
While the IFG suggests structural reforms (new units, better funding), the real root cause for the lack of growth in the UK is a cultural and systemic obsession with risk aversion.
The UK's political and administrative system is designed to prevent failure rather than facilitate success. This manifest in:
Planning Paralysis: A planning system that prioritizes local vetoes over national growth.
Fiscal Conservatism: A "bean-counting" culture in Whitehall that values immediate cost-savings over long-term value creation.
Governance Inconsistency: Every few years, a new Prime Minister or Chancellor reshuffles the growth deck, resetting the clock for private investors.
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