Marxist Counter-Measures to Western Bourgeois Infiltration
of China’s Education System
Original Chinese Language Article By: Zhao Bo (赵波)
(Translated by Adrian Chan-Wyles PhD)
Translator’s Note: The anti-Chinese racism (generated by the forces of capitalism) in the bourgeois West, serves as an integral facet of the Cold War rhetoric of the United States, in its continuous mission to bring-down and destroy the Chinese Communist State. Whereas Chinese people living in the capitalist West are a priori termed racially inferior, the same attitude of ‘inadequacy’, ‘corruption’, and ‘evilness’ is extended into the arena of international relations, with the target being the Chinese Communist State. Anti-Chinese racism is used as a legitimate tool of ideological attack (both in the West as well as in China), justified by the fact that the Mainland Chinese people have chosen to throw-off the shackles of capitalism and pursue a Marxist-Leninist Revolutionary path. Anti-Chinese racism is so prolific in the West, that its potent message permeates the entire political spectrum, with the (Trotskyite) left and its rightwing allies agreeing on its efficacy. Communist China is denigrated at every turn in the West – lest Western people develop an appreciation (and respect) for what has happened in Revolutionary China both prior to, and post 1949. With such a potent mire to draw inspiration from, US foreign policy takes this anti-Chinese message (that has been carefully developed through many strands of disinformation), and envelops it in a veneer of diplomatic and political dialogue. This dialogue at surface carries the platitudes of two super-powers learning to meaningfully interact with one another on the international stage, but the implicit message from the US is that Communism is ‘evil’ and capitalism is ‘good’ (in fact the archetypal Judeo-Christian message). Communist China understands this bourgeois ideological attack and is fully prepared to meet it. This article discusses the dangers of the Western bourgeois infiltration of China, and explains how the key to combatting it, is inoculation through sound Marxist education.
ACW 27.10.2016
ACW 27.10.2016
The capitalist West, led by the economic might and advanced scientific strength of the United States, is engaged (during this period of rapid globalisation), in an ongoing policy with the objective of under-mining and bringing-down the Chinese Communist State from within. The main thrust of this (contemporary) attack is through the principle of the West dominating, defining and controlling all aspects of cultural exchange and interaction. The capitalist West uses every possible means in the pursuance of this objective, including the internet, film, TV and all forms of media. This is an ideological propaganda assault by the Western capitalist establishment, designed to penetrate China from a political, ideological and cultural perspective. The capitalist West has designed this strategy to take advantage of China’s policy of opening-up and engaging with the outside world. Although the capitalist West has always been antagonistic to the existence of Communist China, this contemporary period marks a sharp intensification of this process. This policy cannot be ignored, as it has definite implications for the spread, understanding, preservation and application of Marxist thought throughout China in general, and the Chinese education system in particular. In fact, it is through universities in China that an indepth understanding of Marxist thought is disseminated amongst the people, and which may be termed as the ‘front-line’ in the ideological and cultural battle with the West. As Western culture penetrates China, it has an effect on the quality and effectiveness of Marxist education programmes throughout the universities to such an extent that it cannot be ignored by the Chinese education system. The presence of such an antagonistic Western culture requires a robust ‘Marxist’ response, so that the Marxist education programmes can adapt to this new challenge and demonstrate the superior scientific basis of Marxist thinking in the face of blatant capitalist aggression. In this manner of enhanced observation and analysis, the Marxist education system in China can clearly explain the negative (and inferior) origin, motivation and objective of Western cultural infiltration, and adequately nullify its malignant presence amongst the people.
1) Western Cultural Penetration and its Effect on the Dissemination of Marxist Thought
The so-called Western cultural penetration in China, refers to an ongoing destructive policy led by the United States (and supported by its allies), to infiltrate Mainland China and its negative influence, initiate a regime change. This is a policy of Western neo-colonialism seeking to spread Western cultural hegemony out of the West and into the heartland of China. It seeks to ‘convert’ the Chinese people away from their distinct cultural identity and political direction. The US (and its allies) are pursuing this path as a matter of self-interest, guarding their own political, economic and national interests. By ‘Westernising’ and ‘weakening’ the Chinese people, the West seeks to divert China’s Socialist path toward capitalism, over-throw the leadership of the Communist Party of China, and diminish China’s strength on all fronts. The Western cultural invasion of China is an act of reactionary, counter-revolution that seeks to destroy Marxism and Chinese Communism. Western cultural penetration is divided into three levels:
a) The superficial level of Western cultural transference refers primarily to the realm of Western entertainment, involving such elements as television and film, pop music, fashion, McDonald's, Coca-Cola, and jeans, etc, attributes that are today taken as archetypal symbols of US (and European) culture in general.
b) The intermediate level of Western cultural transference, refers primarily to the Western (judeo-Christian) religion and its many variations, the Western (bourgeois) political system, the Western (liberal) ‘democratic’ electoral system, and all the laws and regulations that serve to sustain, perpetuate and justify these (capitalist-serving) systems.
c) The deep (or ‘underlying’) level of Western cultural transference, refers primarily to Western notions of (bourgeois) ethics, values, ideological position, Eurocentric world view, and general antagonistic attitude toward the ‘other’, as well as any system that runs counter to capitalist interests.
These three layers, although separate and distinct, are in fact mutually supportive of one another and represent a highly integrated and dangerous threat to different (i.e. ‘non-capitalist’) systems of cultural and political thought. The superficial level of culture seems harmless and innocuous, but it is the doorway (or point of first contact) through which the ‘intermediate’ and ‘deep’ levels of disruptive Western culture enter non-Western cultural and political spaces, if the superficial level of Western culture is not strictly observed and efficiently regulated. The antagonistic attitudes and beliefs implicit in the intermediate and deep aspects of Western cultural transference ‘seep’ into and continuously ‘infiltrate’ all the different cultures it encounters. It is this ‘slow’ and barely observable influence at the superficial, or point of first cultural contact level, that makes Western capitalist culture so dangerous to non-capitalist systems, as like a corrosive acid, it seeks to ‘destroy’ all notions of encountered ‘difference’. This is particularly poignant today, considering Communist China’s extensive economic success and enhanced international standing. These developments have led to an intensification of the multi-level ideological attack by the capitalist West upon China, that manifests from every possible direction. This is, in effect, a multi-level attempt at a system-wide cultural infiltration of China, and represents nothing less than a Western-initiated cultural war without gun-smoke. In other words, the capitalist West is seeking to destroy China from within through the use of bourgeois cultural influence, but stopping short of actual warfare (although the US often ‘sword-rattles’ from time to time). Essentially, this Western attack has the characteristics of attempting to undermine Chinese cultural hegemony, by creating a continuously bad and highly negative press in the countries around the world, which conveys incorrect and false ‘news’ stories designed to demonise Communist China at every turn. This is designed to isolate China from the rest of the world and tarnish its international reputation (in the hope that other countries will not trade, sign treaties, or develop cultural links with China). From this external base, the capitalist West then uses integrated media technology (through its economic and cultural ties with China), to project its negative view of Communist China into the country’s interior. This negative propaganda process is assisted by Western non-governmental organisations that have a presence in China, and of course Western religious groupings. In fact, it is the bourgeois religious institutions that often serve as pioneers in the attempt to bring down the Communist Chinese State.
The dissemination of Marxism belongs to the category of political communication. This process refers to the political community and the presentation of specific political information that must be correctly understood and accepted. This community is comprised of the Communist Party of China and the national government of China, and its function is to make readily available the political ideology of Marxism in a format that is understandable and relevant to the people (through good quality education programmes throughout the country). These education programmes are conveyed to the people today, primarily through colleges and universities. This means that the fundamental tenants of Marxism are clearly presented, explained, taught and applied to real-life situations, and that the students are fully educated in this progressive ideology. It is through the continuous process of correct exposure to the rigors of Scientific Socialism that a Marxist country becomes strong and self-sustaining. If young people can be inspired through education to understand Marxist critique, then they will be good and productive Citizens within the Communist State. This is how Marxism becomes popular within the education system, whilst not being ‘forced’ upon the populace. However, this policy of ensuring a robust Marxist education system requires self-belief and a strong ideological commitment that does not allow any dialectical weaknesses to manifest through incorrect analysis. In this modern (post-modern) age of internet and virtual technology, Schramm’s communication theory is just as relevant today (as it was in the 1950’s), in that he said ‘communication is a fundamental social process’. The government and Communist Party of China issue the Marxist ideology through the academic institutes, and therefore communicate with the students directly. The students absorb this information and through good education, learn to understand Marxism correctly, and express that understanding in their thoughts, opinions and activism on the physical plane. This is how the government and the Chinese people communicate in a correct Marxist manner.
2) Western Culture in China’s Academia and its Negative Effect on the Spread of Marxism
On the basis of fully understanding the connotation of Western cultural penetration and Marxist communication, this paper explores the dilemma of Marxist communication under the influence of Western cultural penetration, and helps to understand the essence and value of Marxist communication in colleges and universities, according to the current situation of ideological and political education and social development.
a) The dilemma between instrumental rationality and value rationality.
There are two aspects in the realization of political communication in China: one is the instrumentality of strong ideological control; the other is the guidance of social and political life. The former can be referred to as the ‘instrumentality’ of political communication rationality, whilst the latter can be referred to as the ‘value’ of political communication rationality. The essence of Marxist communication in colleges and universities is the process of value orientation and value selection. Although colleges and universities in China obviously put into practice Marxist ideology as defined by the State and the CPC, nevertheless, there is the very real issue of the presence of Western cultural infiltration which intercedes between the establishment of instrumental rationality and value rationality. This means that the robust implementation of Marxist thought must take into account these new circumstances, and be adjusted accordingly. The presence of Western (bourgeois) liberalism and individualism within China’s colleges and universities, means that the usual manner of teaching Marxist ideology is hindered and sullied, so that Chinese (Communist) students cannot be taught properly about how good Marxists are expected to behave as a (progressive) individual living within the (advanced) society of a Socialist State. Western cultural infiltration has the potential to cause confusion in the minds of young people in a Socialist State, that are still in the process of completing their education. It is the presence of a paradox between the advanced dialectical progression of Socialist thinking (and its practical manifestation), and the regressive, reactionary and counter-revolutionary bourgeois thinking of the capitalist West. As the spread of the ideology of Marxism must adhere to communication theory, the right of the students to choose for themselves must be acknowledged and respected, whilst teaching the students how to correctly discern what is healthy and good, and the advisable (non-capitalist) path to take. Maintaining freedom of choice within a Marxist context is complicated by the presence of antagonistic Western liberalism (which seeks to eradicate all Marxist derived freedoms). If the wrong choices are made, the growth and health of the students is hindered and prevented by the corruption of the presence of Western, bourgeois capitalist thinking.
The differences between instrumental rationality and value rationality, are not only embodied in essential (and specific) features, but are also evident throughout the process of Marxist (educational) communication. Marxist communication (as an educational process), has a distinct and clear ideological presentation, but this method of dissemination must adjust to the changing attitudes and needs of the college and university students it encounters (from one generation to the next). As times change and society progresses, these new conditions must be taken into account so that Marxist ideology is kept forever relevant for assisting students to fulfil their life potential. As the students of Chinese academia exist within the new conditions of contemporary China, it is important that the government responds accordingly to the ideological needs of the students, and presents Marxism in a manner relevant to the new conditions. Chinese students receive information not only from the classroom, but also from many other diverse channels including the media, interpersonal communication, and Western cultural penetration which has increased the complexity of value choices. This observation has been particularly significant with regard to the current age of multicultural interaction, which has affected the cultural identity of Chinese students. Wang Meng (王蒙) states ‘This situation of identity crisis is caused by the proliferation of Anglo-American culture, which manifests as a need for the non-Western people it encounters, to seek approval from the West through the mimicry of Western culture. This is predominantly a US cultural aspect demanding conformity to it strictures, but it is put into effect by the Chinese students subjected to its conditionality (who become confused as to the correct distinction between the regressive bourgeois and the progressive Socialist path).’ This leads to Western (bourgeois) influence permeating Chinese culture in the Mainland, which sees the young people spread such ideas and practises as Valentine’s Day, Christmas, Easter, and other foreign festivals and celebrations (that have no historical or cultural relevance in China). This student-led trend has simultaneously led to the diminishing (or even abandoning) of Chinese New Year, Lantern Festival and Mid-Autumn Festival. Exposure to this kind of bourgeois conditioning has led to many students losing a sense of national identity, and the will to resist potentially destructive outside influences. This in-turn has hindered the instrumental rationality and value rationality of teaching correct Marxism in the classroom, as this bourgeois conditioning is effectively attempting to re-introduce into China, the very class division that Marxism seeks to eradicate.
b) Political Factors and the Difficulty of Disseminating Correct Information
During this time of enhanced globalisation (and the increased interaction between East and West), Marxist education amongst the masses has never been more strategically important in China. This policy includes the dual disciplinary elements of politics and ideological education, a process that becomes more sophisticated and enriched as society progresses and develops. This means that correct (Socialist) political education arises out of the political system, and has no other point of origination. Therefore, successful political education is the effective diffusion throughout society of the correct (Socialist) political ideological (i.e. ‘Marxist’) viewpoint. The essential elements of the correct Marxist viewpoint is successfully presented, learned, understood, and put into practice by the students. In its ideal state, no corrupting or counter-revolutionary influence should intercede (between the issuing government and the receiving student body), and sully this process of Marxist education.
However, political education must not become a mere formality that lacks vigour or a practical function in the real world, just as it should never be assumed that students automatically ‘understand’ what is being taught to them. Marxist education exists for the optimisation of the mental and physical development of the individual. Should it fail to perform this vital function then it deteriorates into a formulaic and pointless propaganda. Marxism, as a distinct and unique body of knowledge must be clearly explained by the authorities, and correctly absorbed and applied by the student-body. To a certain extent, it is a prominent feature of the spread of Marxism in colleges and universities, that it is necessary to clearly define the theme first, and then conduct a vigorous campaign on this basis. Admittedly, to spread Marxist education in this manner has its positive side, as such an approach ensures adherence to a particular line of thought, but a major draw-back is the unscientific deficiency of learning only by ‘rote’, with no real depth of penetrative understanding. The emphasis in this model has always included extensive publicity, that generates a certain and over-powering ‘taste of propaganda’, which on occasion has had the consequence of encouraging a rebellious attitude amongst certain sectors of the student-body. However, following China’s reforms and extensive development, a new critical stage has been reached which is far more complicated than past historical eras, in as much as new situations and new problems constantly emerge in an endless process. This complex outer reality has meant that the inner thought processes of the people have been stimulated and modified so that there is greater independence of thought, selectivity, variability and diversity in the mind of the masses. As the physical conditions of an advanced China have developed, the thinking capacity amongst the Chinese people has correspondingly developed beyond measure. This has led to an increase in the correct questioning of Marxist ideology (as a means to develop a more complete contemporary understanding of historical and dialectical materialism), which has occurred at the same time that the capitalist West has intensified its propaganda attack upon Communist China. New and progressive modes of understanding Marx are being interrupted in some cases, by the presence of Western neo-imperialist influence within China. The existential challenge is that of Marxist ideology adapting to the new physical conditions of a successful Communist China, whilst further recognising ever more profound ways of interpreting Marxist ideology, in the presence of an aggressive Western, bourgeois neo-imperialism, so that the corrupt (bourgeois) Westernism is defeated by a more profound (and ever-developing) interpretation of Marxist ideology. Through the influence of these erroneous bourgeois ideas, some people deny the basic ideological viewpoints of Marxism, and (under a fallacious) cloak of ‘orthodoxy’ and ‘lawfulness’, deny that the Communist Party of China represents the interests of the broad masses, and under the Western bourgeois banners of (liberal) ‘democracy’ and (capitalist defined) ‘human rights’, actually attempt to deny the CPC’s principle of Democratic Centralism. This is a clear example of how Western, bourgeois capitalistic thinking can infiltrate China and ‘distort’ Marxist ideology into just another form of bourgeois excess and fetishism. The capitalist West, which institutionally rejects Marxism, even uses the propaganda offensive that Communist countries such as China do not properly understand Marxism! This is nothing less than a blatant capitalist attempt to turn the Chinese people (and the broader international proletariat movement) against Marxist ideology, Socialism and Communism. Therefore, it can be stated with accuracy, that to a certain (and limited) extent, the presence of Western, bourgeois thinking within China is a threat to the guiding ideology of Marxist thought. Chinese academia must be aware of this threat and be prepared to effectively counter it. The positive side to this is that Westernism is only ever ‘superficial’ within China, whilst Marxism runs deep from within the fabric of Chinese culture. The educational process of correct Marxist thinking cannot happen over-night, and there must be a certain ‘plasticity’ to the process. Students will learn in their own time, and in their own way, but the CPC and the government has a duty to the Chinese people to teach Marxist ideology in an appropriate manner which takes into account new situations and potential threats. Propaganda has its place, providing it has the potential to create a politically literate student-body.
c) The Dilemma Between the Real World and the Virtual World
Through a sustained and continued development of science and technology, the drive for an ever more efficient means of human communication has broken the previous constraints that define the real (material) world, and have developed a freely interactive and diversified ‘virtual’ world. This new advancement in essence is represented by computers, associated computer technology and mobile phones, etc. This has caused a revolution in human communication which has been speeded-up to almost unimaginable levels of immediacy and efficiency. These ‘new’ communication tools rapidly transmit information including text, sound, image, and video, etc, as well as simultaneously receiving vast amounts of information. Therefore, this advancement in technology has enhanced the transmission and receiving of vast amounts of information over vast distances, and at very fast speeds. From the perspective of Marxist communication, although the virtual field is not a real field, it is nevertheless, a practical and realistic field. The internet, as a virtual reality, has as its main attribute the element of ‘freedom’ that is not hindered by physical or mechanical constraints. In this respect there are no guiding or restraining aspects to its functionality. This has led to a certain growth of autonomy amongst college and university students in China, a development that has simultaneously ‘weakened’ the presence and authority of the CPC, the national government, and the realities that define community and social responsibility. In this regard, the students are experiencing a ‘new’ type of ‘virtual’ freedom that disconnects them from the ‘real’ world and inhibits correct political education. This is an important development in the political and ideological education of students that cannot be ignored. Marxism as taught in universities must take this new reality into consideration, or risk becoming out of date. Marxist thinking must be applied to the internet and the freedom it provides, as part of the process of maintaining a harmonious and peaceful society, that is forever progressing.
Today, the internet has the ability to transmit information across the world in real time, and spread news of events outside of conventional media or governmental channels. This signifies on the one hand, an entirely ‘new’ freedom of expression, that on the other hand, disempowers conventional social and cultural structures and traditional modes of governmental control and guidance. This is why the government has to take into account the presence and functionality of the internet. The capitalist West uses the internet to attack Communist China. The West does this by strictly limiting the type of ‘official’ information available about Communist China, which is always negative and untruthful. Its purpose is to over-throw the Chinese Communist State through the use of extensive disinformation. The capitalist West achieves this deception by claiming that its internet is ‘free’, but the information on it, and the manner in which it is presented, is controlled essentially by Western governments (following the lead of the US). In many respects, students in China have a far greater freedom and diversity of choice when using the internet, and it is this ‘freedom’ that Marxist ideology must protect and correctly guide, against Western capitalist thought. If this Western bourgeois corruption is allowed to permeate the Chinese internet, then it has the potential to negatively affect the dissemination of Marxist ideology.
3) Counter-Measures
Marxist ideology – as the Science of Socialism – is more than capable of dealing with the infiltration of Western capitalistic thinking in China as part of the correct dialectical (historical) unfolding of the Revolution, and all the positive changes Communism has brought China. Marxist education is premised upon the conditions that exist in the ‘real’ world, and it is from this concrete reality that the new freedoms afforded by the internet will be correctly defined and integrated with the revolutionary spirit of the Chinese people.
a) Simultaneous Guidance and Ideological Education
China is a Communist country, and the teaching of Marxism is important in Colleges and universities as it correctly guides the students to form the right (revolutionary) outlook on life, adhere to appropriate values and morality, and understand and respect the Marxist legal system. Therefore, Communist education in China should insist upon the unification of Marxist indoctrination, with guidance with regard to correct attitude and behaviour. The acceptance of this system should be a pre-requisite for every Chinese student. However, this latter point can only be expected if Marxist education is made relevant to the changing times and to the developmental needs of the students. The Chinese student-body should not be perceived as ‘passive’ receivers, but should be understood as three-dimensional beings, and their understanding of Marxist concepts should be continuously challenged and tested. Their Marxist thinking should be the prime-mover in their lives, and be the guiding light of their existences. Marxist education is entirely premised upon the idea that the truth of Marxism is not only taught to the students, but that the students are assisted to literally realise the ‘truth’ that Marx discovered and understood. This includes problem solving and applying Marxist dialectical thought to contemporary and/or difficult problems that must be viewed in the correct revolutionary light. It is the Chinese student-body that will serve as the revolutionary vanguard of the next generation, and which will have the responsibility of guiding Socialist China toward Communism as foresaw by Karl Marx (and Friedrich Engels). For example, through the use of specially designed ideological and political theory courses, a firm conviction in Marxist ideology can be achieved, which clarifies the principle of informed individual choice, and how such choices must avoid confusing modes of (bourgeois) capitalist behaviour, but instead work toward the firm establishment of Socialism within contemporary China. This requires that each Chinese citizen actively supports and assists the CPC and the government in the forward development of China. In this revolutionary direction, there can be no regression to the primitive state of bourgeois capitalism and exploitation of the masses.
Marxist education in colleges and universities, is the realisation of the benign interaction between instrumental rationality and value rationality, which in-turn provides a platform for cultivating citizens and realizing the value of citizens. It not only helps to maintain the socialist core value system, but also cultivate students to establish a correct world outlook on life, and develop Marxist values. To assist in this process, the educational establishments of China should set-up special education courses that present Western (bourgeois) cultural infiltration as a clear and dangerous ‘capitalist’ threat to the stability of the Socialist system of Communist China. This is particularly important, as Western (bourgeois) culture aims to weaken China by attacking Chinese citizens and brain-washing them into abandoning Marxist Socialism. The Chinese student-body should be protected from this process through a robust educational response. Familiarisation with Western (bourgeois) culture within a Socialist educational structure will help inoculate the Chinese people against this kind of capitalist attack upon Marxist thinking. Through the study of ideological and political theory courses, it is ensured that college students receive the correct educational influences, beneficial to their development of social and national norms of thought and behaviour. When this is achieved, the Chinese student-body actively assists with the development of Socialist China and do not stand in the way of progress, or participate in counter-revolutionary actions. Marxism, Socialism and Communism are progressive and good, and it is the duty (and function) of the educational system in China to make this reality apparent to the Chinese student-body. This is how Communist China ensures enthusiastic ideological progression from one generation to the next. Therefore, the Marxist education in colleges and universities, as an influential political communication activity, must take into account the principles of instilling Marxist values and guiding revolutionary action. Marxist education has the well-being and development of the Student-body as its primary concern and this caring attitude should build confidence in the minds of the students so that they actively and willingly participate in the education process. This process will contribute toward building a prosperous and progressive China.
b) Equal emphasis upon Publicity and Education
Whether a progressive idea can penetrate the public, not only depends upon the correctness of the thinking and the theory, but is also dependent upon the educational method being used. Marxist education is often understood as political propaganda, as well as ideological and political education. Publicity itself is neither good nor bad, and the educational key lies in correct understanding of the nature and content of the propaganda. The basic elements of propaganda and education are the same, whilst the difference lies in the relationship between the constituent elements: mandatory propaganda focuses on the instinct of the individual with regards to the subject being conveyed; whilst education is focused on the equality of the subject and the audience. Publicity emphasises a direct approach, whilst education focuses on an indirect multi-dimensional methodology; propaganda stresses a broad area of coverage across the masses, whilst education stresses an indepth penetration of the student-body; publicity is generally rigid in its approach, whilst education is generally flexible; whereas propaganda pays attention to information; publicity emphasises a persuasive approach between information giver and information reciever; whilst education discusses, explores and considers. The spread of Marxism in colleges and universities is different from the general cultural educational process, with the relationship between it and ‘propaganda’ is considered special. In this regard, although Marxist education cannot be understood in the full sense as propaganda, it cannot function without the basic characteristics (and advantages) of publicity. Political education is pointless if the fundamental elements of Marxist thinking are not effectively conveyed to the student-body. The educational audience cannot develop the correct Marxist viewpoints or progressive behaviour patterns if the fundamentals of Marxism are not present, due to a failure in the dissemination process.
c) Values and Responsibilities in Parallel
The virtual world of the internet brings together many facets of communication, which manifest in the concrete conditions of the real world. This has a definite and discernible effect upon the psychological and emotional development of students, and is an important element in the building of a confident ‘Communist’ attitude within the individual. However, this is only correct if the internet and its usage is entirely ‘Marxist’ in nature, and not allowed to descend into regressive bourgeois ideology. Therefore, the spread of Marxism through the internet is of paramount importance. Students must be taught to realise the communicative integration of value and responsibility, and to operate the internet from a Marxist perspective. This enables the efficient and correct spread of Marxism throughout the internet, which in-turn will assist and guide the students in their studies and subsequent development. If this is not the case, and bourgeois regression is allowed to influence the students, their psychological and emotional well-being will suffer, and their behaviour in the world will run counter to the will of the Chinese people and the Revolutionary direction of the government of China. This is why it is imperative that Marxism is spread effectively in both the real and virtual worlds, with each domain re-enforcing the other, and both guiding the students onto the right progressive path. However, simply spreading Marxism is not enough in and of itself, as the receptive audience must internalise its non-inverted ideological basis and be fully conversant with historical materialism. This inner facet is the responsibility of the student-body, and this should be fully understood and engaged with when entering China’s colleges and universities. Students must not be allowed to become passive spectators of the education – as is the bourgeois habit – but must understand that they are fully invested in the Chinese Communist system, and that it is their responsibility to perpetuate Revolutionary Marxism from one generation to the next. Chinese students should enter academia with an eager Revolutionary attitude to learn and be a part of a new and progressive China.
The spread of Marxism advocates the dual attributes of value and responsibility, and emphasising the importance of social responsibility, when disseminating the dominant Marxist value for students. Under the influence of Western (bourgeois) cultural infiltration, the potency of Marxist education is weakened and down-played, to the point of ineffectiveness – as labour and capital cannot co-exist. In this scenario, the mind is diverted from dialectical reality, and its attention is placed upon the superficiality of short-lived external trends and fads. This is how the Western bourgeois approach seeks to destroy the Chinese Communist Revolution from within, with the replacement of the certainty of Marxist analysis of concrete reality, with that of the ethereal agency of religious faith in an ‘imagined’ non-reality (i.e. the Judeo-Christian tradition). Therefore, Marxism must always adhere to correctly guiding public opinion, be bold and prudent in carrying-out its duty of supervising correct public opinion, and steadfastly defend the fundamental (Marxist) moral conscience of the Chinese nation. This takes ingenuity and good timing, so that the student-body are made aware of what is expected of them in the face of this Western bourgeois attack. This will prevent a rupture between (Marxist) ideology, and the concrete world. Marxist values must never be at odds with Marxist responsibility and appropriate (Revolutionary) social action. Effective Marxist education should be premised upon an authoritative presentation that enhances the credibility of Marxist ideology, and demonstrates the superior ability of Marxist thought to predict, explain and correctly react to all changing circumstances that manifest in the world. This is how students should encounter a strong and vibrant Marxist ideology within Chinese academia, and in so doing, realise that every student has an important part to play in the continuation of the Chinese Communist Revolution.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text: http://www.globalview.cn/html/societies/info_10053.html
西方文化渗透对高校马克思主义传播的影响与对策
随着全球化进程加剧,以美国为首的西方发达国家以其强大的经济实力和先进的科学力量为依托,掌控着文化交流的主动权;他们利用影视作品和互联网等各种传媒手段,进行西方意识形态宣传和价值观念传播,千方百计地对发展中国家特别是中国进行政治、思想和文化渗透。随着中国对外开放程度的加大,这种渗透不但没有减弱,反而呈现进一步加剧的趋势,这对马克思主义在中国传播产生了深远影响。[i]高校是我国马克思主义传播的主渠道和思想政治教育的主阵地,分析西方文化渗透对高校马克思主义传播的影响,就是探析西方文化渗透对高校马克思主义传播造成的困境,借鉴马克思主义传播的理论和方法对高校的思想政治教育进行整体考察,探讨适应高校的马克思主义传播方法。这将有助于深入研究我国高校的马克思主义传播问题,积极应对西方文化渗透。
一、西方文化渗透与马克思主义传播的内涵
所谓西方文化渗透,是指以美国为首的西方发达国家为了维护自身的政治、经济和国家利益,依靠其强势文化,对他国(地区)施行的文化霸权主义、文化殖民主义。具体到中国来说,其目的是为了西化、分化和弱化中国,推翻中国共产党的领导,改变中国社会主义国家性质,遏制、消减中国实力增长。西方文化渗透分为三个层次:一是表层文化,主要指西方的娱乐文化、影视作品、流行音乐、时尚服饰、麦当劳、可口可乐、牛仔裤等,代表美国等西方国家文化符号的东西。二是中层文化,主要指西方的宗教、政治制度、选举制度、法律法规等制度层面的文化。三是底层文化,主要指西方的伦理观、价值观、世界观、意识形态和思维方式等。这三个层次的文化是相互影响、相互作用、相互渗透的,表层的西方文化渗透不会产生大的危害,不会伤筋动骨,但中层和底层的西方文化渗透却危害无穷,而中层和底层的文化又常常通过表层文化这一载体悄然地进行渗透。[ii]随着我国的强大和国际地位的提高,西方加紧对我国进行全方位、多层次的文化渗透,企图打一场没有硝烟的文化战争。西方文化渗透呈现如下特点:对外宣传成为主要的渗透渠道,综合运用传媒技术成为渗透的重要手段,文化经济逐步成为渗透的重要载体,非政府组织渗透作用更趋明显,宗教常是文化渗透的开路先锋。[iii]
马克思主义传播属于政治传播范畴。它是指特定政治共同体中政治信息扩散和被接受的过程。它的本质属性包括:政党和政府是传播的主体;传播内容的意识形态性;单向度的政治灌输性;强烈的劝服性;大众性或公众性。[iv]高校的马克思主义传播具有较强的理论性、深刻的思想性、突出的综合性和鲜明的实践性等特点,其传播过程就是不断传播马克思主义理论以及理论被受众接受和实践的过程。这对传播马克思主义理论,增强社会主义意识形态的吸引力和凝聚力发挥了重要作用。但是,网络等虚拟领域的发展迫切需要进一步总结历史经验,探寻更具时代特色的、更为有效的方式优化传播方法。传播学奠基者施拉姆认为:“传播是基本的社会过程。”[v]因此,高校的马克思主义传播以研究政治信息如何作用于大学生群体,以对大学生群体的知识、态度和行为形成影响为目标。
二、西方文化渗透影响下高校马克思主义传播的困境
在充分认识西方文化渗透和马克思主义传播的内涵基础上,探析西方文化渗透影响下的高校马克思主义传播困境,有助于根据高校思想政治教育现状和社会发展深刻理解高校马克思主义传播的本质和价值。
(一) 工具理性与价值理性之间的困境
我国政治传播在功能实现上有两个层面:一个是强烈的意识形态管控的工具性;一个是社会政治生活意义的引导性。前者可简称为政治传播的工具理性,后者可简称为政治传播的价值理性。[vi]高校的马克思主义传播实质是价值导向与价值选择的过程,在西方文化渗透的影响下,虽然高校仍旧坚持以党和国家的宣传为本位,但还是处于工具理性与价值理性之间的两难境地。这种困境包含:高校马克思主义传播必须实事求是地传播马克思主义,注意马克思主义大众化问题。如果对大学生的马克思主义传播单纯采取灌输的方式,就很难真正做到有效引导大学生认识个人、社会与国家及其相互之间的关系。受西方个人主义、自由主义思潮的影响,大学生在某种程度上对价值选择产生困惑,使其无法有效判断和选择对自身发展和健康成长有利的信息。然而,高校马克思主义传播既要坚持传播的导向,还要尊重大学生自由选择权,自然陷入困境。
工具理性与价值理性之间的差异不仅体现在本质特征上,更体现在马克思主义传播过程之中。马克思主义传播的特点决定传播不能只关注意识形态灌输,它要求在坚持价值引导的情况下适应大学生的思想和行动变化,大学生的价值诉求必然要求国家做出回应,不能满足大学生根本利益的灌输是没有意义的。对大学生来说,他们所面对的信息渠道也是多元的,有来自课堂上的,也有来自其他方面的;有来自媒介的,也有来自人际传播的。西方文化渗透加重了大学生价值选择的复杂性,尤其在多元文化盛行的时期,影响了大学生的文化认同。“所谓认同危机就是学来学去,都是英美的东西,主要是美国的,可是你学完了,又不是美国人。”[vii]当今大学生的生活方式日渐西化,西方的情人节、圣诞节、复活节等洋节在中国越来越火,吸引了越来越多的大学生,而中国的春节、元宵节、中秋节等传统节日气氛逐渐淡化,甚至是冷清。长此以往,大学生很可能从骨子里丧失了民族意识和抵抗意志。马克思主义在高校的传播自然就陷入了工具理性与价值理性之间形成的困境。
(二) 政治要素与传播要素之间的困境
全球化的今天,马克思主义传播已成为极为重要的政治战略问题,包含双重的学科要素——政治与传播,政治传播要素随着社会发展不断丰富起来。在政治信息扩散和被接受的过程中政治信息意味着从政治中解构出的本质因素,即这种信息只能是政治的;扩散和被接受意味着从传播中解构出的本质要素,即政治信息是在扩散和接受状态中的。
从现实政治中获得的政治信息不会想当然就被大学生理解,需要重视政治信息扩散与接受的传播方法问题。马克思主义传播如果仅仅沦为政治宣传的一种手段且忽视人的全面发展,往往就会流于形式。从某种程度上说,先点明主题,然后在此基础上轰轰烈烈地进行传播是高校马克思主义传播的一个突出特点。不可否认,以这种风格进行传播有它积极的一面,是应该肯定并坚持的。但如果把这种风格夸大到近乎唯一风格的层面上则是不科学的。一贯这样宣传,往往使得“宣传味”太浓,容易使大学生产生逆反心理。目前,中国改革发展正处于关键时期,社会利益关系更为复杂,新情况、新问题层出不穷,人们思想的独立性、选择性、多变性和差异性明显增强,意识形态领域并不平静,与此同时,西方国家对我国实施西化、分化的战略图谋始终没变。受错误思潮的影响,一些人往往披着“正统”、“合法”的外衣,否定马克思主义基本立场和观点;打着“民主”、“人权”的旗号,否定党是广大人民利益的代表,否定党的民主集中制原则。所以,西方文化渗透在某种程度上威胁了马克思主义的指导地位。在传播过程中,很多高校的思想政治工作者往往误解了正面宣传的内涵,把它肤浅地理解为只宣传正面材料。这种宣传没有从总结经验教训的层面上适当地披露一些社会消极、腐败的东西,违背了事情没有十全十美这样的通识,难以让人心悦诚服;他们有时喋喋不休地就同一内容说个没完没了,没有对传播内容进行适度把握,这可能会走向反面。而且,人的思想政治素养的形成不可能一蹴而就,是具有可塑性的。这导致高校马克思主义传播陷入了政治要素与传播要素之间形成的困境。
(三)真实领域与虚拟领域之间的困境
随着科技的不断发展,人类社会交往方式突破了真实领域种种因素的制约而进入到一个开放的、交互的、自由的、多元化的虚拟领域,实质上是人类以电脑、手机以及一切可以迅捷传送信息的通讯工具作为信息载体,以各种各样信息(包括文字、声音、图像、视频等)为主要内容,以信息接收和传送为主要特征的传播革命。[viii]从马克思主义传播角度来看,虚拟领域虽不是现实领域,却是一个实际存在且具有现实力量的领域,它虽然为大学生塑造了一种更为开放、更加自由、更能呈现内心领域同时也更少责任性的批判机制,越来越成为展现自主性和自由精神的习惯模式,不断促进大学生自主性的成长,但也由此逐步削弱了国家、政府、社区等现实社会生活场域中的政治权威对大学生的控制能力。高校的马克思主义传播如果无视政治发展趋势的社会背景和大学生的思想变化,必然与时代脱节,不利于社会的和谐发展。
网络这样的虚拟领域能够将各种政治事件和信息快速地传输到整个世界,使参与和影响政治的人空前增多,改变了传统社会由于受信息传播范围和传播速度的限制而使得政治信息和政治事件被垄断的状况。西方的价值观念、意识形态常常借助发达的传媒工具在世界到处传播,特别是近年来,随着信息革命的推广,电子媒介、国际互联网等技术的应用,西方传媒更可以轻而易举地进入每一个国家。西方国家利用信息技术上的控制权有选择地对我国进行信息输出,在某种程度上大学生接触到的网络信息更加复杂和多样,这种情况加剧形成了真实领域与虚拟领域之间的困境。西方文化渗透更容易在某种程度上消解马克思主义作为指导思想的权威,影响了马克思主义在高校传播的效果。
三、对策
虽然高校马克思主义传播出现了困境,但是在社会发展的背景之下,借鉴马克思主义传播的研究成果与实践经验,积极应对西方文化渗透,有助于为优化马克思主义传播提供指导。
(一)灌输与引导并举
高校马克思主义传播的内容对于大学生形成正确的人生观、价值观、道德观、法制观发挥重要的导向作用,所以应该坚持思想灌输、价值引导与大学生的主动接受相统一。只有马克思主义传播的内容满足大学生的需要,才能被大学生接受。因此,高校马克思主义传播不应把大学生视为消极的接收者,而应强调内容上的鲜明主导性和可接受性。在传播过程中使大学生接受并内化主导价值观念,使传播内容与大学生的现实生活相关联,回应当代社会发展进程中的热点和难点问题,尤其是大学生关心的焦点问题。例如通过思想政治理论课讲解改革中的个体价值选择困惑,引导大学生树立对马克思主义的信仰、对社会主义的信念、对改革开发和现代化建设的信心和对党和政府的信任。高校马克思主义传播以科学理性为支撑,通过公开的灌输方式对相关问题做出系统的正面说明,供给大学生从正面整合其他信息渠道内容的工具,引导大学生学会用马克思主义的立场、观点和方法,对各种信息和问题做出正确理解,并使大学生获得提升自己的世界观、人生观、价值观的有效手段。
高校马克思主义传播致力于实现工具理性和价值理性的良性互动,为培养公民和实现公民价值提供了平台。它不仅要有利于维护社会主义核心价值体系,而且培养大学生树立正确的世界观、人生观和价值观。高校通过开设关于西方文化渗透问题的课程,注重从政治的角度、从维护社会稳定的角度来思考和分析问题,这是必要的也是应该的。通过学习思想政治理论课,确保大学生接收到正确的、有利于自身、社会和国家发展的有价值的内容,使大学生不至于在大量信息干扰下失去思维的尺度和人生的方向;高校教师通过相关教学内容的搜集、取舍、过滤、整合、发布,树立公信力强、权威性高的正面形象,以促进大学生学习的热情和思想的进步。因此,高校的马克思主义传播作为一项影响广泛的政治传播活动,必须顾及它在灌输与引导时的可能效应,真诚与大学生沟通,培养大学生的公民意识,引导大学生提高思想政治素养。
(二)宣传与传播并重
一种思想是否能深入大众,不仅取决于思想理论的正确与否,传播方法也是一个重要因素。高校马克思主义传播往往被理解为政治宣传和思想政治教育,宣传本身并无善恶之别,问题的关键在于如何理解宣传的本质和内容。宣传与传播的基本构成元素是相同的,不同在于构成元素之间的关系:宣传注重主体对受众的灌输性和强制性;而传播则注重主体和受众的平等性。二者的差异包括:宣传关心主体,传播关心受众;宣传偏重单向,传播偏重双向;宣传侧重直接,传播侧重间接;宣传强调覆盖,传播强调渗透;宣传具有刚性,传播具有柔性;宣传重视信息筛选,传播重视信息公开。高校马克思主义传播不同于一般的文化传播,与“宣传”的关系更为特殊。就此而言,马克思主义传播虽然不能理解为完全意义上的宣传,却也不能够丢掉宣传的基本特质和其所带来的优势。[ix]如果不能坚持在马克思主义传播中应有的政治立场,对政治事实的传播缺乏必要的政治价值判断,就无法引导受众的政治价值取向,最终将消解政治传播的目的和意义。
高校马克思主义的宣传与多样性的传播方法是密不可分的,即需要用具体方法将核心价值观传递给大学生,反对脱离大学生的差异性和具体情景的强制灌输。在宣传核心价值观时善于寓教于乐、寓教于学、寓教于管理、寓教于生活,使传播过程体现传播内涵,就是将社会道德规范和价值体系蕴含在大学生喜闻乐见生活化的载体之中。大学生是各不相同的,其思想的形成也不是一蹴而就的,所以要循序渐进地进行马克思主义传播。高校马克思主义传播将发生由事后传播到事前传播、由定性传播到定量传播、由单方位传播到多方位传播、由静态传播到动态传播等一系列重大的转变。[x]这要求高校马克思主义传播不仅要把握政治要素,而且要重视传播要素,积极挖掘适合高校的传播艺术,才能最终实现传播目标。
(三)价值与责任并行
虚拟领域的政治传播带来了多种传播系统的融合,实现了真正意义上的全方位传播,在某种程度上影响了大学生对社会的信心。高校马克思主义传播必须重视虚拟领域的马克思主义传播,实现价值与责任协同发展,引导大学生在传播上做出合理的选择。否则一旦失去良知,将会影响受众思维方式和对世界的认知,导致社会公信力下降,最终将损害国家和人民的利益。高校马克思主义传播通过在真实领域和虚拟领域的政治传播发挥作用,其传播内容涉及价值问题。然而,并不是所有内容都能无限地传播,这离不开责任意识。马克思主义传播过程也是引导大学生做出选择的过程,价值和责任是高校马克思主义传播不可回避的问题。
高校马克思主义传播提倡价值与责任并行,在为大学生传播主导价值时强调社会责任的重要性。在西方文化渗透的影响下,以关心政治为荣耀的传播内容正在淡化,传播呈现多样性和多渠道性,传播行为最终表现为每个具体传播者的社会责任。然而,生存和发展的双重压力迫使传播者把如何最大限度地吸引受众的眼球放到重要的位置,或者为眼下一己的经济利益而简单地迎合商业目的,盲目地从众媚俗、随波逐流。因此,高校马克思主义传播必须始终坚持正确的舆论导向,大胆又谨慎地开展舆论监督工作,守住捍卫社会良知的道德底线。传播者在选择重要性、时效性、趣味性等信息的价值因素时面临价值选择,但是现实中并不是所有有价值的信息都能够被传播,由此不可避免地造成理论与实际的脱节及理想与现实的差距。从这种意义上讲,价值衡量与责任导向并不是一对矛盾,树立权威和增强公信力是提高高校马克思主义传播效果的有效途径。
综上所述,在西方文化渗透的影响下高校马克思主义传播在为大学生传播核心价值观时,应注重引导艺术;在把握西方文化渗透特点的基础上,加强社会主义核心价值观传播研究,有助于逐步探索缓解传播困境和提高传播效果的有效途径。
注释:
[i]赵波:《西方文化渗透对马克思主义在中国传播的影响》,《马克思主义传播研究》(1),2014年版,中国传媒大学出版社,第78页。
[ii]赵波,高德良:《西方文化渗透对我国文化安全的影响》,中国传媒大学出版社2012年版,第17-18页。
[iii]赵波:《试析西方文化渗透的特点》,《阴山学刊》,2012年第2期,第5-8页。
[iv]荆学民:《政治与传播的视界融合:政治传播研究五个基本理论问题辨析》,《现代传播》,2009年第4期,第19页。
[v][美]罗杰斯:《传播学史:一种传记式的方法》,殷晓蓉译,上海译文出版社2002年版,第1页。
[vi]荆学民:《政治与传播的视界融合:政治传播研究五个基本理论问题辨析》,《现代传播》,2009年第4期,第22页。
[vii]王蒙:《全球化视角下的中国文化》,《光明日报》,2006年6月1日,第6版。
[viii]杨嵘均:《论虚拟公共领域对公民政治意识与政治心理的影响及其对政治生活的形塑》,《政治学研究》,2011年第4期,第104页。
[ix] 荆学民,施惠玲:《政治传播不能丢掉“宣传”的基本特质》,《青年记者》,2010年第24期,第5页。
[x]黄明伟:《思想政治教育传播优化初探》,《理论探讨》,2004年第5期,第84页。
*本文系首都大学生思想政治教育课题《西方文化渗透对高校马克思主义传播的影响及对策研究》(BJSZ2015ZC057)和中国传媒大学科研培育项目《当代马克思主义传播的经验研究》(CUC14A66)的阶段性成果。
1) Western Cultural Penetration and its Effect on the Dissemination of Marxist Thought
The so-called Western cultural penetration in China, refers to an ongoing destructive policy led by the United States (and supported by its allies), to infiltrate Mainland China and its negative influence, initiate a regime change. This is a policy of Western neo-colonialism seeking to spread Western cultural hegemony out of the West and into the heartland of China. It seeks to ‘convert’ the Chinese people away from their distinct cultural identity and political direction. The US (and its allies) are pursuing this path as a matter of self-interest, guarding their own political, economic and national interests. By ‘Westernising’ and ‘weakening’ the Chinese people, the West seeks to divert China’s Socialist path toward capitalism, over-throw the leadership of the Communist Party of China, and diminish China’s strength on all fronts. The Western cultural invasion of China is an act of reactionary, counter-revolution that seeks to destroy Marxism and Chinese Communism. Western cultural penetration is divided into three levels:
a) The superficial level of Western cultural transference refers primarily to the realm of Western entertainment, involving such elements as television and film, pop music, fashion, McDonald's, Coca-Cola, and jeans, etc, attributes that are today taken as archetypal symbols of US (and European) culture in general.
b) The intermediate level of Western cultural transference, refers primarily to the Western (judeo-Christian) religion and its many variations, the Western (bourgeois) political system, the Western (liberal) ‘democratic’ electoral system, and all the laws and regulations that serve to sustain, perpetuate and justify these (capitalist-serving) systems.
c) The deep (or ‘underlying’) level of Western cultural transference, refers primarily to Western notions of (bourgeois) ethics, values, ideological position, Eurocentric world view, and general antagonistic attitude toward the ‘other’, as well as any system that runs counter to capitalist interests.
These three layers, although separate and distinct, are in fact mutually supportive of one another and represent a highly integrated and dangerous threat to different (i.e. ‘non-capitalist’) systems of cultural and political thought. The superficial level of culture seems harmless and innocuous, but it is the doorway (or point of first contact) through which the ‘intermediate’ and ‘deep’ levels of disruptive Western culture enter non-Western cultural and political spaces, if the superficial level of Western culture is not strictly observed and efficiently regulated. The antagonistic attitudes and beliefs implicit in the intermediate and deep aspects of Western cultural transference ‘seep’ into and continuously ‘infiltrate’ all the different cultures it encounters. It is this ‘slow’ and barely observable influence at the superficial, or point of first cultural contact level, that makes Western capitalist culture so dangerous to non-capitalist systems, as like a corrosive acid, it seeks to ‘destroy’ all notions of encountered ‘difference’. This is particularly poignant today, considering Communist China’s extensive economic success and enhanced international standing. These developments have led to an intensification of the multi-level ideological attack by the capitalist West upon China, that manifests from every possible direction. This is, in effect, a multi-level attempt at a system-wide cultural infiltration of China, and represents nothing less than a Western-initiated cultural war without gun-smoke. In other words, the capitalist West is seeking to destroy China from within through the use of bourgeois cultural influence, but stopping short of actual warfare (although the US often ‘sword-rattles’ from time to time). Essentially, this Western attack has the characteristics of attempting to undermine Chinese cultural hegemony, by creating a continuously bad and highly negative press in the countries around the world, which conveys incorrect and false ‘news’ stories designed to demonise Communist China at every turn. This is designed to isolate China from the rest of the world and tarnish its international reputation (in the hope that other countries will not trade, sign treaties, or develop cultural links with China). From this external base, the capitalist West then uses integrated media technology (through its economic and cultural ties with China), to project its negative view of Communist China into the country’s interior. This negative propaganda process is assisted by Western non-governmental organisations that have a presence in China, and of course Western religious groupings. In fact, it is the bourgeois religious institutions that often serve as pioneers in the attempt to bring down the Communist Chinese State.
The dissemination of Marxism belongs to the category of political communication. This process refers to the political community and the presentation of specific political information that must be correctly understood and accepted. This community is comprised of the Communist Party of China and the national government of China, and its function is to make readily available the political ideology of Marxism in a format that is understandable and relevant to the people (through good quality education programmes throughout the country). These education programmes are conveyed to the people today, primarily through colleges and universities. This means that the fundamental tenants of Marxism are clearly presented, explained, taught and applied to real-life situations, and that the students are fully educated in this progressive ideology. It is through the continuous process of correct exposure to the rigors of Scientific Socialism that a Marxist country becomes strong and self-sustaining. If young people can be inspired through education to understand Marxist critique, then they will be good and productive Citizens within the Communist State. This is how Marxism becomes popular within the education system, whilst not being ‘forced’ upon the populace. However, this policy of ensuring a robust Marxist education system requires self-belief and a strong ideological commitment that does not allow any dialectical weaknesses to manifest through incorrect analysis. In this modern (post-modern) age of internet and virtual technology, Schramm’s communication theory is just as relevant today (as it was in the 1950’s), in that he said ‘communication is a fundamental social process’. The government and Communist Party of China issue the Marxist ideology through the academic institutes, and therefore communicate with the students directly. The students absorb this information and through good education, learn to understand Marxism correctly, and express that understanding in their thoughts, opinions and activism on the physical plane. This is how the government and the Chinese people communicate in a correct Marxist manner.
2) Western Culture in China’s Academia and its Negative Effect on the Spread of Marxism
On the basis of fully understanding the connotation of Western cultural penetration and Marxist communication, this paper explores the dilemma of Marxist communication under the influence of Western cultural penetration, and helps to understand the essence and value of Marxist communication in colleges and universities, according to the current situation of ideological and political education and social development.
a) The dilemma between instrumental rationality and value rationality.
There are two aspects in the realization of political communication in China: one is the instrumentality of strong ideological control; the other is the guidance of social and political life. The former can be referred to as the ‘instrumentality’ of political communication rationality, whilst the latter can be referred to as the ‘value’ of political communication rationality. The essence of Marxist communication in colleges and universities is the process of value orientation and value selection. Although colleges and universities in China obviously put into practice Marxist ideology as defined by the State and the CPC, nevertheless, there is the very real issue of the presence of Western cultural infiltration which intercedes between the establishment of instrumental rationality and value rationality. This means that the robust implementation of Marxist thought must take into account these new circumstances, and be adjusted accordingly. The presence of Western (bourgeois) liberalism and individualism within China’s colleges and universities, means that the usual manner of teaching Marxist ideology is hindered and sullied, so that Chinese (Communist) students cannot be taught properly about how good Marxists are expected to behave as a (progressive) individual living within the (advanced) society of a Socialist State. Western cultural infiltration has the potential to cause confusion in the minds of young people in a Socialist State, that are still in the process of completing their education. It is the presence of a paradox between the advanced dialectical progression of Socialist thinking (and its practical manifestation), and the regressive, reactionary and counter-revolutionary bourgeois thinking of the capitalist West. As the spread of the ideology of Marxism must adhere to communication theory, the right of the students to choose for themselves must be acknowledged and respected, whilst teaching the students how to correctly discern what is healthy and good, and the advisable (non-capitalist) path to take. Maintaining freedom of choice within a Marxist context is complicated by the presence of antagonistic Western liberalism (which seeks to eradicate all Marxist derived freedoms). If the wrong choices are made, the growth and health of the students is hindered and prevented by the corruption of the presence of Western, bourgeois capitalist thinking.
The differences between instrumental rationality and value rationality, are not only embodied in essential (and specific) features, but are also evident throughout the process of Marxist (educational) communication. Marxist communication (as an educational process), has a distinct and clear ideological presentation, but this method of dissemination must adjust to the changing attitudes and needs of the college and university students it encounters (from one generation to the next). As times change and society progresses, these new conditions must be taken into account so that Marxist ideology is kept forever relevant for assisting students to fulfil their life potential. As the students of Chinese academia exist within the new conditions of contemporary China, it is important that the government responds accordingly to the ideological needs of the students, and presents Marxism in a manner relevant to the new conditions. Chinese students receive information not only from the classroom, but also from many other diverse channels including the media, interpersonal communication, and Western cultural penetration which has increased the complexity of value choices. This observation has been particularly significant with regard to the current age of multicultural interaction, which has affected the cultural identity of Chinese students. Wang Meng (王蒙) states ‘This situation of identity crisis is caused by the proliferation of Anglo-American culture, which manifests as a need for the non-Western people it encounters, to seek approval from the West through the mimicry of Western culture. This is predominantly a US cultural aspect demanding conformity to it strictures, but it is put into effect by the Chinese students subjected to its conditionality (who become confused as to the correct distinction between the regressive bourgeois and the progressive Socialist path).’ This leads to Western (bourgeois) influence permeating Chinese culture in the Mainland, which sees the young people spread such ideas and practises as Valentine’s Day, Christmas, Easter, and other foreign festivals and celebrations (that have no historical or cultural relevance in China). This student-led trend has simultaneously led to the diminishing (or even abandoning) of Chinese New Year, Lantern Festival and Mid-Autumn Festival. Exposure to this kind of bourgeois conditioning has led to many students losing a sense of national identity, and the will to resist potentially destructive outside influences. This in-turn has hindered the instrumental rationality and value rationality of teaching correct Marxism in the classroom, as this bourgeois conditioning is effectively attempting to re-introduce into China, the very class division that Marxism seeks to eradicate.
b) Political Factors and the Difficulty of Disseminating Correct Information
During this time of enhanced globalisation (and the increased interaction between East and West), Marxist education amongst the masses has never been more strategically important in China. This policy includes the dual disciplinary elements of politics and ideological education, a process that becomes more sophisticated and enriched as society progresses and develops. This means that correct (Socialist) political education arises out of the political system, and has no other point of origination. Therefore, successful political education is the effective diffusion throughout society of the correct (Socialist) political ideological (i.e. ‘Marxist’) viewpoint. The essential elements of the correct Marxist viewpoint is successfully presented, learned, understood, and put into practice by the students. In its ideal state, no corrupting or counter-revolutionary influence should intercede (between the issuing government and the receiving student body), and sully this process of Marxist education.
However, political education must not become a mere formality that lacks vigour or a practical function in the real world, just as it should never be assumed that students automatically ‘understand’ what is being taught to them. Marxist education exists for the optimisation of the mental and physical development of the individual. Should it fail to perform this vital function then it deteriorates into a formulaic and pointless propaganda. Marxism, as a distinct and unique body of knowledge must be clearly explained by the authorities, and correctly absorbed and applied by the student-body. To a certain extent, it is a prominent feature of the spread of Marxism in colleges and universities, that it is necessary to clearly define the theme first, and then conduct a vigorous campaign on this basis. Admittedly, to spread Marxist education in this manner has its positive side, as such an approach ensures adherence to a particular line of thought, but a major draw-back is the unscientific deficiency of learning only by ‘rote’, with no real depth of penetrative understanding. The emphasis in this model has always included extensive publicity, that generates a certain and over-powering ‘taste of propaganda’, which on occasion has had the consequence of encouraging a rebellious attitude amongst certain sectors of the student-body. However, following China’s reforms and extensive development, a new critical stage has been reached which is far more complicated than past historical eras, in as much as new situations and new problems constantly emerge in an endless process. This complex outer reality has meant that the inner thought processes of the people have been stimulated and modified so that there is greater independence of thought, selectivity, variability and diversity in the mind of the masses. As the physical conditions of an advanced China have developed, the thinking capacity amongst the Chinese people has correspondingly developed beyond measure. This has led to an increase in the correct questioning of Marxist ideology (as a means to develop a more complete contemporary understanding of historical and dialectical materialism), which has occurred at the same time that the capitalist West has intensified its propaganda attack upon Communist China. New and progressive modes of understanding Marx are being interrupted in some cases, by the presence of Western neo-imperialist influence within China. The existential challenge is that of Marxist ideology adapting to the new physical conditions of a successful Communist China, whilst further recognising ever more profound ways of interpreting Marxist ideology, in the presence of an aggressive Western, bourgeois neo-imperialism, so that the corrupt (bourgeois) Westernism is defeated by a more profound (and ever-developing) interpretation of Marxist ideology. Through the influence of these erroneous bourgeois ideas, some people deny the basic ideological viewpoints of Marxism, and (under a fallacious) cloak of ‘orthodoxy’ and ‘lawfulness’, deny that the Communist Party of China represents the interests of the broad masses, and under the Western bourgeois banners of (liberal) ‘democracy’ and (capitalist defined) ‘human rights’, actually attempt to deny the CPC’s principle of Democratic Centralism. This is a clear example of how Western, bourgeois capitalistic thinking can infiltrate China and ‘distort’ Marxist ideology into just another form of bourgeois excess and fetishism. The capitalist West, which institutionally rejects Marxism, even uses the propaganda offensive that Communist countries such as China do not properly understand Marxism! This is nothing less than a blatant capitalist attempt to turn the Chinese people (and the broader international proletariat movement) against Marxist ideology, Socialism and Communism. Therefore, it can be stated with accuracy, that to a certain (and limited) extent, the presence of Western, bourgeois thinking within China is a threat to the guiding ideology of Marxist thought. Chinese academia must be aware of this threat and be prepared to effectively counter it. The positive side to this is that Westernism is only ever ‘superficial’ within China, whilst Marxism runs deep from within the fabric of Chinese culture. The educational process of correct Marxist thinking cannot happen over-night, and there must be a certain ‘plasticity’ to the process. Students will learn in their own time, and in their own way, but the CPC and the government has a duty to the Chinese people to teach Marxist ideology in an appropriate manner which takes into account new situations and potential threats. Propaganda has its place, providing it has the potential to create a politically literate student-body.
c) The Dilemma Between the Real World and the Virtual World
Through a sustained and continued development of science and technology, the drive for an ever more efficient means of human communication has broken the previous constraints that define the real (material) world, and have developed a freely interactive and diversified ‘virtual’ world. This new advancement in essence is represented by computers, associated computer technology and mobile phones, etc. This has caused a revolution in human communication which has been speeded-up to almost unimaginable levels of immediacy and efficiency. These ‘new’ communication tools rapidly transmit information including text, sound, image, and video, etc, as well as simultaneously receiving vast amounts of information. Therefore, this advancement in technology has enhanced the transmission and receiving of vast amounts of information over vast distances, and at very fast speeds. From the perspective of Marxist communication, although the virtual field is not a real field, it is nevertheless, a practical and realistic field. The internet, as a virtual reality, has as its main attribute the element of ‘freedom’ that is not hindered by physical or mechanical constraints. In this respect there are no guiding or restraining aspects to its functionality. This has led to a certain growth of autonomy amongst college and university students in China, a development that has simultaneously ‘weakened’ the presence and authority of the CPC, the national government, and the realities that define community and social responsibility. In this regard, the students are experiencing a ‘new’ type of ‘virtual’ freedom that disconnects them from the ‘real’ world and inhibits correct political education. This is an important development in the political and ideological education of students that cannot be ignored. Marxism as taught in universities must take this new reality into consideration, or risk becoming out of date. Marxist thinking must be applied to the internet and the freedom it provides, as part of the process of maintaining a harmonious and peaceful society, that is forever progressing.
Today, the internet has the ability to transmit information across the world in real time, and spread news of events outside of conventional media or governmental channels. This signifies on the one hand, an entirely ‘new’ freedom of expression, that on the other hand, disempowers conventional social and cultural structures and traditional modes of governmental control and guidance. This is why the government has to take into account the presence and functionality of the internet. The capitalist West uses the internet to attack Communist China. The West does this by strictly limiting the type of ‘official’ information available about Communist China, which is always negative and untruthful. Its purpose is to over-throw the Chinese Communist State through the use of extensive disinformation. The capitalist West achieves this deception by claiming that its internet is ‘free’, but the information on it, and the manner in which it is presented, is controlled essentially by Western governments (following the lead of the US). In many respects, students in China have a far greater freedom and diversity of choice when using the internet, and it is this ‘freedom’ that Marxist ideology must protect and correctly guide, against Western capitalist thought. If this Western bourgeois corruption is allowed to permeate the Chinese internet, then it has the potential to negatively affect the dissemination of Marxist ideology.
3) Counter-Measures
Marxist ideology – as the Science of Socialism – is more than capable of dealing with the infiltration of Western capitalistic thinking in China as part of the correct dialectical (historical) unfolding of the Revolution, and all the positive changes Communism has brought China. Marxist education is premised upon the conditions that exist in the ‘real’ world, and it is from this concrete reality that the new freedoms afforded by the internet will be correctly defined and integrated with the revolutionary spirit of the Chinese people.
a) Simultaneous Guidance and Ideological Education
China is a Communist country, and the teaching of Marxism is important in Colleges and universities as it correctly guides the students to form the right (revolutionary) outlook on life, adhere to appropriate values and morality, and understand and respect the Marxist legal system. Therefore, Communist education in China should insist upon the unification of Marxist indoctrination, with guidance with regard to correct attitude and behaviour. The acceptance of this system should be a pre-requisite for every Chinese student. However, this latter point can only be expected if Marxist education is made relevant to the changing times and to the developmental needs of the students. The Chinese student-body should not be perceived as ‘passive’ receivers, but should be understood as three-dimensional beings, and their understanding of Marxist concepts should be continuously challenged and tested. Their Marxist thinking should be the prime-mover in their lives, and be the guiding light of their existences. Marxist education is entirely premised upon the idea that the truth of Marxism is not only taught to the students, but that the students are assisted to literally realise the ‘truth’ that Marx discovered and understood. This includes problem solving and applying Marxist dialectical thought to contemporary and/or difficult problems that must be viewed in the correct revolutionary light. It is the Chinese student-body that will serve as the revolutionary vanguard of the next generation, and which will have the responsibility of guiding Socialist China toward Communism as foresaw by Karl Marx (and Friedrich Engels). For example, through the use of specially designed ideological and political theory courses, a firm conviction in Marxist ideology can be achieved, which clarifies the principle of informed individual choice, and how such choices must avoid confusing modes of (bourgeois) capitalist behaviour, but instead work toward the firm establishment of Socialism within contemporary China. This requires that each Chinese citizen actively supports and assists the CPC and the government in the forward development of China. In this revolutionary direction, there can be no regression to the primitive state of bourgeois capitalism and exploitation of the masses.
Marxist education in colleges and universities, is the realisation of the benign interaction between instrumental rationality and value rationality, which in-turn provides a platform for cultivating citizens and realizing the value of citizens. It not only helps to maintain the socialist core value system, but also cultivate students to establish a correct world outlook on life, and develop Marxist values. To assist in this process, the educational establishments of China should set-up special education courses that present Western (bourgeois) cultural infiltration as a clear and dangerous ‘capitalist’ threat to the stability of the Socialist system of Communist China. This is particularly important, as Western (bourgeois) culture aims to weaken China by attacking Chinese citizens and brain-washing them into abandoning Marxist Socialism. The Chinese student-body should be protected from this process through a robust educational response. Familiarisation with Western (bourgeois) culture within a Socialist educational structure will help inoculate the Chinese people against this kind of capitalist attack upon Marxist thinking. Through the study of ideological and political theory courses, it is ensured that college students receive the correct educational influences, beneficial to their development of social and national norms of thought and behaviour. When this is achieved, the Chinese student-body actively assists with the development of Socialist China and do not stand in the way of progress, or participate in counter-revolutionary actions. Marxism, Socialism and Communism are progressive and good, and it is the duty (and function) of the educational system in China to make this reality apparent to the Chinese student-body. This is how Communist China ensures enthusiastic ideological progression from one generation to the next. Therefore, the Marxist education in colleges and universities, as an influential political communication activity, must take into account the principles of instilling Marxist values and guiding revolutionary action. Marxist education has the well-being and development of the Student-body as its primary concern and this caring attitude should build confidence in the minds of the students so that they actively and willingly participate in the education process. This process will contribute toward building a prosperous and progressive China.
b) Equal emphasis upon Publicity and Education
Whether a progressive idea can penetrate the public, not only depends upon the correctness of the thinking and the theory, but is also dependent upon the educational method being used. Marxist education is often understood as political propaganda, as well as ideological and political education. Publicity itself is neither good nor bad, and the educational key lies in correct understanding of the nature and content of the propaganda. The basic elements of propaganda and education are the same, whilst the difference lies in the relationship between the constituent elements: mandatory propaganda focuses on the instinct of the individual with regards to the subject being conveyed; whilst education is focused on the equality of the subject and the audience. Publicity emphasises a direct approach, whilst education focuses on an indirect multi-dimensional methodology; propaganda stresses a broad area of coverage across the masses, whilst education stresses an indepth penetration of the student-body; publicity is generally rigid in its approach, whilst education is generally flexible; whereas propaganda pays attention to information; publicity emphasises a persuasive approach between information giver and information reciever; whilst education discusses, explores and considers. The spread of Marxism in colleges and universities is different from the general cultural educational process, with the relationship between it and ‘propaganda’ is considered special. In this regard, although Marxist education cannot be understood in the full sense as propaganda, it cannot function without the basic characteristics (and advantages) of publicity. Political education is pointless if the fundamental elements of Marxist thinking are not effectively conveyed to the student-body. The educational audience cannot develop the correct Marxist viewpoints or progressive behaviour patterns if the fundamentals of Marxism are not present, due to a failure in the dissemination process.
c) Values and Responsibilities in Parallel
The virtual world of the internet brings together many facets of communication, which manifest in the concrete conditions of the real world. This has a definite and discernible effect upon the psychological and emotional development of students, and is an important element in the building of a confident ‘Communist’ attitude within the individual. However, this is only correct if the internet and its usage is entirely ‘Marxist’ in nature, and not allowed to descend into regressive bourgeois ideology. Therefore, the spread of Marxism through the internet is of paramount importance. Students must be taught to realise the communicative integration of value and responsibility, and to operate the internet from a Marxist perspective. This enables the efficient and correct spread of Marxism throughout the internet, which in-turn will assist and guide the students in their studies and subsequent development. If this is not the case, and bourgeois regression is allowed to influence the students, their psychological and emotional well-being will suffer, and their behaviour in the world will run counter to the will of the Chinese people and the Revolutionary direction of the government of China. This is why it is imperative that Marxism is spread effectively in both the real and virtual worlds, with each domain re-enforcing the other, and both guiding the students onto the right progressive path. However, simply spreading Marxism is not enough in and of itself, as the receptive audience must internalise its non-inverted ideological basis and be fully conversant with historical materialism. This inner facet is the responsibility of the student-body, and this should be fully understood and engaged with when entering China’s colleges and universities. Students must not be allowed to become passive spectators of the education – as is the bourgeois habit – but must understand that they are fully invested in the Chinese Communist system, and that it is their responsibility to perpetuate Revolutionary Marxism from one generation to the next. Chinese students should enter academia with an eager Revolutionary attitude to learn and be a part of a new and progressive China.
The spread of Marxism advocates the dual attributes of value and responsibility, and emphasising the importance of social responsibility, when disseminating the dominant Marxist value for students. Under the influence of Western (bourgeois) cultural infiltration, the potency of Marxist education is weakened and down-played, to the point of ineffectiveness – as labour and capital cannot co-exist. In this scenario, the mind is diverted from dialectical reality, and its attention is placed upon the superficiality of short-lived external trends and fads. This is how the Western bourgeois approach seeks to destroy the Chinese Communist Revolution from within, with the replacement of the certainty of Marxist analysis of concrete reality, with that of the ethereal agency of religious faith in an ‘imagined’ non-reality (i.e. the Judeo-Christian tradition). Therefore, Marxism must always adhere to correctly guiding public opinion, be bold and prudent in carrying-out its duty of supervising correct public opinion, and steadfastly defend the fundamental (Marxist) moral conscience of the Chinese nation. This takes ingenuity and good timing, so that the student-body are made aware of what is expected of them in the face of this Western bourgeois attack. This will prevent a rupture between (Marxist) ideology, and the concrete world. Marxist values must never be at odds with Marxist responsibility and appropriate (Revolutionary) social action. Effective Marxist education should be premised upon an authoritative presentation that enhances the credibility of Marxist ideology, and demonstrates the superior ability of Marxist thought to predict, explain and correctly react to all changing circumstances that manifest in the world. This is how students should encounter a strong and vibrant Marxist ideology within Chinese academia, and in so doing, realise that every student has an important part to play in the continuation of the Chinese Communist Revolution.
©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.
Original Chinese Language Source Text: http://www.globalview.cn/html/societies/info_10053.html
西方文化渗透对高校马克思主义传播的影响与对策
随着全球化进程加剧,以美国为首的西方发达国家以其强大的经济实力和先进的科学力量为依托,掌控着文化交流的主动权;他们利用影视作品和互联网等各种传媒手段,进行西方意识形态宣传和价值观念传播,千方百计地对发展中国家特别是中国进行政治、思想和文化渗透。随着中国对外开放程度的加大,这种渗透不但没有减弱,反而呈现进一步加剧的趋势,这对马克思主义在中国传播产生了深远影响。[i]高校是我国马克思主义传播的主渠道和思想政治教育的主阵地,分析西方文化渗透对高校马克思主义传播的影响,就是探析西方文化渗透对高校马克思主义传播造成的困境,借鉴马克思主义传播的理论和方法对高校的思想政治教育进行整体考察,探讨适应高校的马克思主义传播方法。这将有助于深入研究我国高校的马克思主义传播问题,积极应对西方文化渗透。
一、西方文化渗透与马克思主义传播的内涵
所谓西方文化渗透,是指以美国为首的西方发达国家为了维护自身的政治、经济和国家利益,依靠其强势文化,对他国(地区)施行的文化霸权主义、文化殖民主义。具体到中国来说,其目的是为了西化、分化和弱化中国,推翻中国共产党的领导,改变中国社会主义国家性质,遏制、消减中国实力增长。西方文化渗透分为三个层次:一是表层文化,主要指西方的娱乐文化、影视作品、流行音乐、时尚服饰、麦当劳、可口可乐、牛仔裤等,代表美国等西方国家文化符号的东西。二是中层文化,主要指西方的宗教、政治制度、选举制度、法律法规等制度层面的文化。三是底层文化,主要指西方的伦理观、价值观、世界观、意识形态和思维方式等。这三个层次的文化是相互影响、相互作用、相互渗透的,表层的西方文化渗透不会产生大的危害,不会伤筋动骨,但中层和底层的西方文化渗透却危害无穷,而中层和底层的文化又常常通过表层文化这一载体悄然地进行渗透。[ii]随着我国的强大和国际地位的提高,西方加紧对我国进行全方位、多层次的文化渗透,企图打一场没有硝烟的文化战争。西方文化渗透呈现如下特点:对外宣传成为主要的渗透渠道,综合运用传媒技术成为渗透的重要手段,文化经济逐步成为渗透的重要载体,非政府组织渗透作用更趋明显,宗教常是文化渗透的开路先锋。[iii]
马克思主义传播属于政治传播范畴。它是指特定政治共同体中政治信息扩散和被接受的过程。它的本质属性包括:政党和政府是传播的主体;传播内容的意识形态性;单向度的政治灌输性;强烈的劝服性;大众性或公众性。[iv]高校的马克思主义传播具有较强的理论性、深刻的思想性、突出的综合性和鲜明的实践性等特点,其传播过程就是不断传播马克思主义理论以及理论被受众接受和实践的过程。这对传播马克思主义理论,增强社会主义意识形态的吸引力和凝聚力发挥了重要作用。但是,网络等虚拟领域的发展迫切需要进一步总结历史经验,探寻更具时代特色的、更为有效的方式优化传播方法。传播学奠基者施拉姆认为:“传播是基本的社会过程。”[v]因此,高校的马克思主义传播以研究政治信息如何作用于大学生群体,以对大学生群体的知识、态度和行为形成影响为目标。
二、西方文化渗透影响下高校马克思主义传播的困境
在充分认识西方文化渗透和马克思主义传播的内涵基础上,探析西方文化渗透影响下的高校马克思主义传播困境,有助于根据高校思想政治教育现状和社会发展深刻理解高校马克思主义传播的本质和价值。
(一) 工具理性与价值理性之间的困境
我国政治传播在功能实现上有两个层面:一个是强烈的意识形态管控的工具性;一个是社会政治生活意义的引导性。前者可简称为政治传播的工具理性,后者可简称为政治传播的价值理性。[vi]高校的马克思主义传播实质是价值导向与价值选择的过程,在西方文化渗透的影响下,虽然高校仍旧坚持以党和国家的宣传为本位,但还是处于工具理性与价值理性之间的两难境地。这种困境包含:高校马克思主义传播必须实事求是地传播马克思主义,注意马克思主义大众化问题。如果对大学生的马克思主义传播单纯采取灌输的方式,就很难真正做到有效引导大学生认识个人、社会与国家及其相互之间的关系。受西方个人主义、自由主义思潮的影响,大学生在某种程度上对价值选择产生困惑,使其无法有效判断和选择对自身发展和健康成长有利的信息。然而,高校马克思主义传播既要坚持传播的导向,还要尊重大学生自由选择权,自然陷入困境。
工具理性与价值理性之间的差异不仅体现在本质特征上,更体现在马克思主义传播过程之中。马克思主义传播的特点决定传播不能只关注意识形态灌输,它要求在坚持价值引导的情况下适应大学生的思想和行动变化,大学生的价值诉求必然要求国家做出回应,不能满足大学生根本利益的灌输是没有意义的。对大学生来说,他们所面对的信息渠道也是多元的,有来自课堂上的,也有来自其他方面的;有来自媒介的,也有来自人际传播的。西方文化渗透加重了大学生价值选择的复杂性,尤其在多元文化盛行的时期,影响了大学生的文化认同。“所谓认同危机就是学来学去,都是英美的东西,主要是美国的,可是你学完了,又不是美国人。”[vii]当今大学生的生活方式日渐西化,西方的情人节、圣诞节、复活节等洋节在中国越来越火,吸引了越来越多的大学生,而中国的春节、元宵节、中秋节等传统节日气氛逐渐淡化,甚至是冷清。长此以往,大学生很可能从骨子里丧失了民族意识和抵抗意志。马克思主义在高校的传播自然就陷入了工具理性与价值理性之间形成的困境。
(二) 政治要素与传播要素之间的困境
全球化的今天,马克思主义传播已成为极为重要的政治战略问题,包含双重的学科要素——政治与传播,政治传播要素随着社会发展不断丰富起来。在政治信息扩散和被接受的过程中政治信息意味着从政治中解构出的本质因素,即这种信息只能是政治的;扩散和被接受意味着从传播中解构出的本质要素,即政治信息是在扩散和接受状态中的。
从现实政治中获得的政治信息不会想当然就被大学生理解,需要重视政治信息扩散与接受的传播方法问题。马克思主义传播如果仅仅沦为政治宣传的一种手段且忽视人的全面发展,往往就会流于形式。从某种程度上说,先点明主题,然后在此基础上轰轰烈烈地进行传播是高校马克思主义传播的一个突出特点。不可否认,以这种风格进行传播有它积极的一面,是应该肯定并坚持的。但如果把这种风格夸大到近乎唯一风格的层面上则是不科学的。一贯这样宣传,往往使得“宣传味”太浓,容易使大学生产生逆反心理。目前,中国改革发展正处于关键时期,社会利益关系更为复杂,新情况、新问题层出不穷,人们思想的独立性、选择性、多变性和差异性明显增强,意识形态领域并不平静,与此同时,西方国家对我国实施西化、分化的战略图谋始终没变。受错误思潮的影响,一些人往往披着“正统”、“合法”的外衣,否定马克思主义基本立场和观点;打着“民主”、“人权”的旗号,否定党是广大人民利益的代表,否定党的民主集中制原则。所以,西方文化渗透在某种程度上威胁了马克思主义的指导地位。在传播过程中,很多高校的思想政治工作者往往误解了正面宣传的内涵,把它肤浅地理解为只宣传正面材料。这种宣传没有从总结经验教训的层面上适当地披露一些社会消极、腐败的东西,违背了事情没有十全十美这样的通识,难以让人心悦诚服;他们有时喋喋不休地就同一内容说个没完没了,没有对传播内容进行适度把握,这可能会走向反面。而且,人的思想政治素养的形成不可能一蹴而就,是具有可塑性的。这导致高校马克思主义传播陷入了政治要素与传播要素之间形成的困境。
(三)真实领域与虚拟领域之间的困境
随着科技的不断发展,人类社会交往方式突破了真实领域种种因素的制约而进入到一个开放的、交互的、自由的、多元化的虚拟领域,实质上是人类以电脑、手机以及一切可以迅捷传送信息的通讯工具作为信息载体,以各种各样信息(包括文字、声音、图像、视频等)为主要内容,以信息接收和传送为主要特征的传播革命。[viii]从马克思主义传播角度来看,虚拟领域虽不是现实领域,却是一个实际存在且具有现实力量的领域,它虽然为大学生塑造了一种更为开放、更加自由、更能呈现内心领域同时也更少责任性的批判机制,越来越成为展现自主性和自由精神的习惯模式,不断促进大学生自主性的成长,但也由此逐步削弱了国家、政府、社区等现实社会生活场域中的政治权威对大学生的控制能力。高校的马克思主义传播如果无视政治发展趋势的社会背景和大学生的思想变化,必然与时代脱节,不利于社会的和谐发展。
网络这样的虚拟领域能够将各种政治事件和信息快速地传输到整个世界,使参与和影响政治的人空前增多,改变了传统社会由于受信息传播范围和传播速度的限制而使得政治信息和政治事件被垄断的状况。西方的价值观念、意识形态常常借助发达的传媒工具在世界到处传播,特别是近年来,随着信息革命的推广,电子媒介、国际互联网等技术的应用,西方传媒更可以轻而易举地进入每一个国家。西方国家利用信息技术上的控制权有选择地对我国进行信息输出,在某种程度上大学生接触到的网络信息更加复杂和多样,这种情况加剧形成了真实领域与虚拟领域之间的困境。西方文化渗透更容易在某种程度上消解马克思主义作为指导思想的权威,影响了马克思主义在高校传播的效果。
三、对策
虽然高校马克思主义传播出现了困境,但是在社会发展的背景之下,借鉴马克思主义传播的研究成果与实践经验,积极应对西方文化渗透,有助于为优化马克思主义传播提供指导。
(一)灌输与引导并举
高校马克思主义传播的内容对于大学生形成正确的人生观、价值观、道德观、法制观发挥重要的导向作用,所以应该坚持思想灌输、价值引导与大学生的主动接受相统一。只有马克思主义传播的内容满足大学生的需要,才能被大学生接受。因此,高校马克思主义传播不应把大学生视为消极的接收者,而应强调内容上的鲜明主导性和可接受性。在传播过程中使大学生接受并内化主导价值观念,使传播内容与大学生的现实生活相关联,回应当代社会发展进程中的热点和难点问题,尤其是大学生关心的焦点问题。例如通过思想政治理论课讲解改革中的个体价值选择困惑,引导大学生树立对马克思主义的信仰、对社会主义的信念、对改革开发和现代化建设的信心和对党和政府的信任。高校马克思主义传播以科学理性为支撑,通过公开的灌输方式对相关问题做出系统的正面说明,供给大学生从正面整合其他信息渠道内容的工具,引导大学生学会用马克思主义的立场、观点和方法,对各种信息和问题做出正确理解,并使大学生获得提升自己的世界观、人生观、价值观的有效手段。
高校马克思主义传播致力于实现工具理性和价值理性的良性互动,为培养公民和实现公民价值提供了平台。它不仅要有利于维护社会主义核心价值体系,而且培养大学生树立正确的世界观、人生观和价值观。高校通过开设关于西方文化渗透问题的课程,注重从政治的角度、从维护社会稳定的角度来思考和分析问题,这是必要的也是应该的。通过学习思想政治理论课,确保大学生接收到正确的、有利于自身、社会和国家发展的有价值的内容,使大学生不至于在大量信息干扰下失去思维的尺度和人生的方向;高校教师通过相关教学内容的搜集、取舍、过滤、整合、发布,树立公信力强、权威性高的正面形象,以促进大学生学习的热情和思想的进步。因此,高校的马克思主义传播作为一项影响广泛的政治传播活动,必须顾及它在灌输与引导时的可能效应,真诚与大学生沟通,培养大学生的公民意识,引导大学生提高思想政治素养。
(二)宣传与传播并重
一种思想是否能深入大众,不仅取决于思想理论的正确与否,传播方法也是一个重要因素。高校马克思主义传播往往被理解为政治宣传和思想政治教育,宣传本身并无善恶之别,问题的关键在于如何理解宣传的本质和内容。宣传与传播的基本构成元素是相同的,不同在于构成元素之间的关系:宣传注重主体对受众的灌输性和强制性;而传播则注重主体和受众的平等性。二者的差异包括:宣传关心主体,传播关心受众;宣传偏重单向,传播偏重双向;宣传侧重直接,传播侧重间接;宣传强调覆盖,传播强调渗透;宣传具有刚性,传播具有柔性;宣传重视信息筛选,传播重视信息公开。高校马克思主义传播不同于一般的文化传播,与“宣传”的关系更为特殊。就此而言,马克思主义传播虽然不能理解为完全意义上的宣传,却也不能够丢掉宣传的基本特质和其所带来的优势。[ix]如果不能坚持在马克思主义传播中应有的政治立场,对政治事实的传播缺乏必要的政治价值判断,就无法引导受众的政治价值取向,最终将消解政治传播的目的和意义。
高校马克思主义的宣传与多样性的传播方法是密不可分的,即需要用具体方法将核心价值观传递给大学生,反对脱离大学生的差异性和具体情景的强制灌输。在宣传核心价值观时善于寓教于乐、寓教于学、寓教于管理、寓教于生活,使传播过程体现传播内涵,就是将社会道德规范和价值体系蕴含在大学生喜闻乐见生活化的载体之中。大学生是各不相同的,其思想的形成也不是一蹴而就的,所以要循序渐进地进行马克思主义传播。高校马克思主义传播将发生由事后传播到事前传播、由定性传播到定量传播、由单方位传播到多方位传播、由静态传播到动态传播等一系列重大的转变。[x]这要求高校马克思主义传播不仅要把握政治要素,而且要重视传播要素,积极挖掘适合高校的传播艺术,才能最终实现传播目标。
(三)价值与责任并行
虚拟领域的政治传播带来了多种传播系统的融合,实现了真正意义上的全方位传播,在某种程度上影响了大学生对社会的信心。高校马克思主义传播必须重视虚拟领域的马克思主义传播,实现价值与责任协同发展,引导大学生在传播上做出合理的选择。否则一旦失去良知,将会影响受众思维方式和对世界的认知,导致社会公信力下降,最终将损害国家和人民的利益。高校马克思主义传播通过在真实领域和虚拟领域的政治传播发挥作用,其传播内容涉及价值问题。然而,并不是所有内容都能无限地传播,这离不开责任意识。马克思主义传播过程也是引导大学生做出选择的过程,价值和责任是高校马克思主义传播不可回避的问题。
高校马克思主义传播提倡价值与责任并行,在为大学生传播主导价值时强调社会责任的重要性。在西方文化渗透的影响下,以关心政治为荣耀的传播内容正在淡化,传播呈现多样性和多渠道性,传播行为最终表现为每个具体传播者的社会责任。然而,生存和发展的双重压力迫使传播者把如何最大限度地吸引受众的眼球放到重要的位置,或者为眼下一己的经济利益而简单地迎合商业目的,盲目地从众媚俗、随波逐流。因此,高校马克思主义传播必须始终坚持正确的舆论导向,大胆又谨慎地开展舆论监督工作,守住捍卫社会良知的道德底线。传播者在选择重要性、时效性、趣味性等信息的价值因素时面临价值选择,但是现实中并不是所有有价值的信息都能够被传播,由此不可避免地造成理论与实际的脱节及理想与现实的差距。从这种意义上讲,价值衡量与责任导向并不是一对矛盾,树立权威和增强公信力是提高高校马克思主义传播效果的有效途径。
综上所述,在西方文化渗透的影响下高校马克思主义传播在为大学生传播核心价值观时,应注重引导艺术;在把握西方文化渗透特点的基础上,加强社会主义核心价值观传播研究,有助于逐步探索缓解传播困境和提高传播效果的有效途径。
注释:
[i]赵波:《西方文化渗透对马克思主义在中国传播的影响》,《马克思主义传播研究》(1),2014年版,中国传媒大学出版社,第78页。
[ii]赵波,高德良:《西方文化渗透对我国文化安全的影响》,中国传媒大学出版社2012年版,第17-18页。
[iii]赵波:《试析西方文化渗透的特点》,《阴山学刊》,2012年第2期,第5-8页。
[iv]荆学民:《政治与传播的视界融合:政治传播研究五个基本理论问题辨析》,《现代传播》,2009年第4期,第19页。
[v][美]罗杰斯:《传播学史:一种传记式的方法》,殷晓蓉译,上海译文出版社2002年版,第1页。
[vi]荆学民:《政治与传播的视界融合:政治传播研究五个基本理论问题辨析》,《现代传播》,2009年第4期,第22页。
[vii]王蒙:《全球化视角下的中国文化》,《光明日报》,2006年6月1日,第6版。
[viii]杨嵘均:《论虚拟公共领域对公民政治意识与政治心理的影响及其对政治生活的形塑》,《政治学研究》,2011年第4期,第104页。
[ix] 荆学民,施惠玲:《政治传播不能丢掉“宣传”的基本特质》,《青年记者》,2010年第24期,第5页。
[x]黄明伟:《思想政治教育传播优化初探》,《理论探讨》,2004年第5期,第84页。
*本文系首都大学生思想政治教育课题《西方文化渗透对高校马克思主义传播的影响及对策研究》(BJSZ2015ZC057)和中国传媒大学科研培育项目《当代马克思主义传播的经验研究》(CUC14A66)的阶段性成果。