Kinų propagandos estetika
| Date |
|---|
2011 |
Straipsnyje nagrinėjamas estetinis Kinijos Liaudies Respublikos, kaip kylančios galios ir potencialios hegemoninės valstybės tarptautinėje sistemoje, išorinės propagandos dėmuo. Remiantis interdisciplinine prieiga, siekiama atskleisti gelmines kinietiškosios propagandos struktūras, pagrįstas daoizmo, konfucianizmo ir maoizmo filosofija, parodyti kinų propagandos estetikos universalumą, gebėjimą adaptuotis nuolat kintančiomis sąlygomis, jos egzotiškumą ir patrauklumą Vakarų civilizacijos atstovui.
The article aims to analyse the particularities of the modern external Chinese propaganda and to reveal the reasons behind its effectiveness. Taoism, Confucianism and Maoism are considered the basic trends (schools) of Chinese aesthetics with close, although initially imperceptible links to the external propaganda. The first part argues that the elements which condition the effectiveness of propaganda „tinted” in the Taoism aestheticsinclude the non-action (wuwei) principle, the ability to adapt and spread under the post-Christian conditions, emphasis on individuality acceptable to westerners and close relationship with ecology. The second part describes Confucian aesthetics. It focuses on the role of self-education and self-creation principles and highlights the relation of Confucian aesthetics, which centres on order, stability, consistency and harmony, with a currently widely discussed concept of „harmonious world“. The relation between Confucianism and the concept of Chinese philosopher Zhao Tingyang Tianxia (All-under-Heaven) is revealed along with its practical meaning. It is concluded that the effectiveness and glamour of the aesthetics of Confucian propaganda lies in its claimed pursuit of a perfect social order. The third part analyses Maoist aesthetics by employing the terms of canon and charizma used by Mark Kauppinen and provides evidence to prove its effectiveness and potential not only to internal, but also to external audiences. It is stressed that Maoism has a „spiritual“ dimension: it raises the consciousness of the masses and their will to make revolutionary changes; the success of revolution is understood as new order in human hearts and minds, and as world transformation programme. The article advocates the opinion that Maoism and its aesthetics can produce a destructive impetus to do away with the old international order while Confucianism and Taoism provide tools to improve it. [...]