Beauty In China

philosophy. Neither art nor beauty could possibly represent an amalgam for the scatter Chinese identity for beauty in China is an imperfect concept that doesn’t last, too liable, too weak. Art, by definition, pretends to be immortal, art is what remains once we are no more, but China had no time to look for perfection, no time to contemplate the sky, for China was engaged with the tragedy which fragmented, dispersed men’s awareness, and men’s critical thinking. Beauty, by large art, in China doesn’t last because China burnt it down to produce steal in order to catch up with the European production; beauty in China was smashed and tore apart, silenced, treated as an impostor, a rightist, enemy of the masses. And because beauty couldn’t console

Mao’s mistake were blamed by Deng Xiaoping, one above all to have produced an entire generation of mental cripples, therefore the old generation, the very same that actively participate to the socialist construction, is now called to repudiate Mao’s Cultural Revolution and what they worked for, the planned economy. But while doing so, the new economic agenda was challenged by collateral social issues such as unemployment, floating population and criminality. The State discovers itself weak; it is not any longer able to protect its workers, declaring the bankrupt of state factory, forcing women to prostitution, rural workers into illicit business. The new policy not only enlarges the gap never really fulfilled between the intellectual class and the working class but the very same working class is reduced to a sub strata a subaltern class that if on one hand didn’t see the promise of egalitarianism fulfilled, on the other hand has to survive in the new shining city just built. On a sociological base of disillusionment and mistrust, the abandoned workers will try to make it in a way or another, detachment and criminality are some of the most evident result of the open policy. Those who met adulthood after the CR have assisted the government’s crackdown at Tiananmen. In addition to this, they grew up on a quite confusing cultural background, an overlapping of cultural paradigm. They were brought up with the Confucian ideal of filial piety, which means first and foremost to perform duties of sacrifices towards the others and suddenly they found themselves living in a world that tolerates and advises individualism, competitiveness, auto-referential egoism. They are asked to fulfill duties that modernity denies, to have an identity in a world that changes every day, to be modern and traditional, conservative