Morality and the class divide analogises Gondō and the police to Dante and Virgil in the
Divine Comedy as parties to a moral conflict.|alt=A depiction of Dante and Virgil in Hell as they are accosted by spirits. The film scholars Michael Ryan and Melissa Lenos emphasise that
High and Lows story is one of
moral choice. They analyse the film's morality through Kurosawa's depiction of
composition, space, and
blocking. In his analysis of
intertextuality,
Donald Richie, an acquaintance of Kurosawa and film historian, notes the oppositional extremity of
High and Lows Japanese title, —which translates to '
heaven and
hell'—and underlines that by comparing the depiction of Yokohama to
Dante Alighieri's narrative poem the
Divine Comedy ( 1320). In this comparison, Gondō takes on the role of Dante, at first unaware of the moral conflict ahead of him, with the accompanying police representing the
angels,
demigods, and
Virgil. To Richie, the moral character of the film is black and white: Kurosawa aligns Gondō with the representatives of heaven, with 'heaven' and 'hell' contrasted until Gondō and Takeuchi are forced to reconcile with the fact that they had caused each other pain.
Stuart Galbraith IV also invokes Dante in the depiction of the film's environment, noting that while Gondō's 'heavenly' house looks down on the people below, this is contrasted with a 'hell' in Yokohama "that is, in part at least, seductive." He further proposes that Gondō's
nouveau riche background and moral compass matches that of Kurosawa and Mifune's own. When asked in 1975 whether it was correct to view the film as being
anti-capitalist, Kurosawa responded: Well, I did not want to say so formally. I always have many issues about which I am angry, including
capitalism. Although I don't intend explicitly to put my feelings and principles into films, these angers slowly seep through. They naturally penetrate my filmmaking. According to
Stephen Prince, the film's narrative creates a false reality via
images and technologies (such as radios, cameras, telephones, and tape recorders). The perspective mediated by these technologies conceals the social tensions between the lives of Gondō and Takeuchi. He underscores this by focusing on how Kurosawa's use of blocking positions the characters to create and reflect different social and moral relationships. The social divisions are never reconciled and synthesised, but remain hidden by Gondō's appeal to humanism to overcome these divisions in his final confrontation with the kidnapper. Mitsuhiro Yoshimoto considers its class commentary reactionary for de-emphasising Gondō's class status by sympathising with him to promote a humanistic ideal instead. However, the film scholar James Goodwin views this
class divide as being dramatised by Gondō's loss of wealth, as such, the superimposed images of Gondō and the kidnappers' faces over each other in the final scene visually associates them with a shared psychology. The historian David Conrad comments upon a reversal of the usual association of Kurosawa's films with
humanism: that the film ends by condoning
capital punishment as an acceptable outcome of the justice system.
Commercialism and modern Japan To Conrad, the film's foregrounding of
Japan's economic growth (such as the proliferation of personal luxuries, cars, and air conditioning) reflects the country's growing internationalism. This growth of international and consumer culture is seen in elements such as the
Old West cowboy outfits Jun and Shin'ichi are seen wearing, and the nightclub seen towards the end of the film. He describes "the specter of
miscegenation" that is evoked in the nightclub scene by having
foreign men and Japanese women dancing together. The scene highlights the contemporary social restriction on interracial dating while subtly placing foreign influence under suspicion by linking it to the location of criminal activity. In particular, Conrad draws attention to the drug-related crime and waste management as concerns of contemporary society, as indicated by the police's investigation. The role of the police has also been criticised by film scholar James Maxfield as revealing the structure of Japan's capitalist society itself to be "a significant crime". He suggests that the police's inaction to save an addict who becomes a victim of the kidnapper's uncut heroin characterises them as uncaring. This "slightly undermines the viewers' sense of their unalloyed triumph in capturing [the kidnapper]." Also commenting on the changes in Japanese society, Mitsuhiro Yoshimoto wrote about the film as an embodiment of urban anxiety during Japan's post–
World War II recovery. As Yokohama was rebuilt, its streets and society did not fit with older maps of the area. Yoshimoto thus views the characters'
subjectivities as being formed by the contemporary redevelopment of Yokohama, the detectives having to interpret the new social and spatial changes to progress in the investigation. He concludes that despite this, the film does not fully reflect a renewed sense of national identity, however. Ryan and Lenos argue that
High and Lows use of blocking and symmetrical images are contrasted in the film's first and second halves. Both Gondō and the kidnapper represent a pernicious American cultural influence, but while the first half sees Gondō gradually reintegrated into group compositions, the kidnapper is framed individually. They argue that the film makes an argument in favour of
conservatism in Japan. Film scholar Mike Phillips identifies in the film a critique of early
financialisation (a change in economies that places more emphasis on financial services rather than material goods). He sees
High and Low as encouraging a
material culture by referencing and incorporating the contemporary growth in
consumerism and popular culture—symbols of financialisation that are undesirable aspects of the new society—onto the
film stock itself. To Phillips, the Old West outfits worn by Jun and Shin'ichi embody this shift from a material, manufacturing culture, to a consumerist culture.
TV Westerns are understood as aspects of an "ephemerality" that allows the kidnapper to treat the children as interchangeable
commodities that have value without the kidnapper producing anything himself. To Phillips the film's final scene presents a
dialectic relationship between Gondō and the kidnapper. Gondō's reflection in the window (which is visually linked to a reflection in the screen of a switched-off television set) embodies a material rejection of television as a symbol of this cultural commodification.
Structure downhill
(middle ground) framed together in the film The film journalist
Eric San Juan describes
High and Low as a "deliberately structured" film that uses its plot layout to provide a social critique and abstracted view of the class divide. Prince notes, in his study of Kurosawa's filmography, a dialectical structure in the film. The narrative change from the wealthy Gondō's home to the shanty town below offers an opposing view to the ordered and confined space of the first half. The use of a police investigation for the narrative's structure is analysed by Goodwin as an interrogation of social divisions and the nature of power on the human spirit. He compares the third act's showdown in the unrecovered slum with the sump in
Drunken Angel (1948) and the bombed out factories in
The Bad Sleep Well (1960) as aspects of the environment that represent these social divisions. Film scholar
David Desser divides
High and Low into three sections, describing the shift from Gondō's home, to the detectives investigating, and the kidnapper's world as "planes of action" that follow a chronology, moving from 'high' to 'low'. He notes the process of the police investigation as a thematic tension between Kurosawa's humanistic sentiment and
formalistic tendencies. To Desser, "
High and Low transcends its origins in formula fiction through a keen humanism." Matthew Bernstein writes on the recontextualisation of the novel as reframing the story around a moral and social critique of modern Japan. Gondō's character was changed dramatically from Hunter's novel, effectively sidelining him from the second half of the story so that he may learn the humanistic obligation the individual has to society. To Ryan and Lenos, by dividing the film's structure into segments of 'heaven' and 'hell',
High and Low supports communal values over individualist ones. Philosopher
Gilles Deleuze writes in his book
Cinema 1: The Movement Image (1983) that
High and Low demonstrates the situation–action paradigm in its structure. To Deleuze, situation–action is a structural formula that refers to an understanding of spatial and environmental factors in the
film's frame that enable characters within the story to act. In
High and Low, the narrative's second half is a "senseless, brutal action" after the confined and theatrical space of its situational first half. He believes that this transition from situation to action represents an expansion of space in the film which sees the exploration and exposition of its moral themes of 'heaven and hell'; at the same time, the Kurosawan hero crosses through that expanded space laterally by taking action. The process of the situation–action paradigm in the film represents a mutual agreement across the class divide. == Release ==