Aesthetic Psychology

Author: Zhou Guansheng
Publisher:
Publish Date: 2005-01-01
Features: Looking back at the history of civilization, we find that human understanding of aesthetic activities follows a zigzag pattern—moving from high regard to neglect and then back to profound. In totem societies, social practices and aesthetic activities were closely intertwined, even considered "one and the same." For example, dance and music were the most effective means of inspiring aesthetic appreciation. Rituals from birth to death in totemic communities invariably included dance and music. When members of a totem group reached a certain age, after undergoing initiation rites, they would "learn the calls of the totem and imitate its movements in dance," with this aspect being particularly pronounced." The flourishing of scholarship during the Spring and Autumn period in China was undoubtedly related to the development of aesthetic culture. For instance, Confucius advocated music education, and in his private school, the sounds of string instruments and singing were constant. As part of the Confucian educational curriculum, the "Six Arts"—ritual, music, archery, charioteering, calligraphy, and mathematics—placed music in a high position and gave it a broad scope. Music not only included music and dance but also encompassed painting, carving, architecture, and more. Ancient scholars cherished beauty—poetry, lyrics, songs, odes, the qin (a musical instrument), chess, calligraphy, and painting—as the foundation of their cultivation. Since the rise of Neo-Confucianism in the Song Dynasty, under the philosophy of "preserving the rationality of heaven and extinguishing human desires," people's love for beauty was severely suppressed. Under the utilitarian education of capitalism, emphasis was placed on mathematics and physics while aesthetic education was neglected, turning students into emotionless "robots" or mere "vessels" for storing knowledge. The aesthetic abilities of young people have been declining. In the 21st century, however, a glimmer of hope emerged with the "rebirth of the arts," where a powerful current of "beauty" and "truth" converged. Renowned physicist Tsung-Dao Lee and physicist Chen Ning Yang explored the essence of beauty from the perspective of natural sciences. Professor Lee promoted the unity of beauty (art) and truth (science) both theoretically and practically. When he held a scientific academic lecture, he specially invited a famous painter to create ink paintings, seamlessly blending scientific topics with artistic masterpieces. Professor Yang, who had studied Tang poetry and music since childhood, sparked sparks of imaginative thinking in his physics research. He said, "After seventy years of life, experiencing all the ups and downs, joys and sorrows, I gradually came to understand the true meaning of famous lines like 'Alone at the height, one cannot bear the cold' and 'When the wild geese fly east or west, one no longer counts,' and realized that only those who have lived through such experiences can truly grasp the meaning of lines like 'Truly worth discussing life and death' and 'Still fearing that our meeting is but a dream.'" Professor Su Buqing, both a renowned mathematician and a poet who had published numerous collections of poetry, had a profound understanding of aesthetic value. He said, "I study mathematics and constantly deal with mathematical formulas, which can easily tire the brain and make life dull. If I adjust this through the study of literature and poetry, it does no harm to my research in mathematics. I remember a story: A famous go player was playing a game, hesitating over which move to make. He glanced out the window and saw a flock of wild geese flying in the sky. Suddenly, he had an epiphany and made an exceptionally brilliant move. It is very beneficial for students of science and engineering to engage in imaginative thinking." Charming beauty is human nature, and as society progresses, humans must pay more attention to the healthy development of their individuality. In the history of human civilization, art and culture have a long and profound heritage. Human activities cannot transcend aesthetics because art and culture possess five functions:
1. Penetration Function: Art and culture permeate the basic needs of human life—clothing, food, shelter, and transportation—deepening life, beautifying the environment, and transforming our emotional experiences. Therefore, to survive effectively in modern civilization, humans must master art and culture. If a contemporary person lacks basic artistic literacy, they cannot be considered a person with incomplete spiritual development or a cultural deformity.
2. Regression Function: The fast-paced modern society has created a strong need for humans to return to their authentic natural. Whether it is art education in primary and secondary schools or the emerging "legal art" in the judicial field, all demonstrate the special function of art and culture in helping people "return to simplicity and truth."
3. Cohesion Function: Art not only interprets human experience but also accumulates the cultural traditions and spirit of the nation and era. It is precisely the Dunhuang murals, the poetry of Qu Yuan, Li Bai, Du Fu, and Wen Yiduo, the dramas of Guan Hanqing and Tang Xianzu, and the novels of Cao Xueqin and Lu Xun that forge the 56 ethnic groups into a unified Chinese identity. Overseas Chinese and patriotic Chinese, no matter where they go, are moved to the core when they hear the rhythm of the "March of the Volunteers" or the "Ode to the Yellow River," or when they listen to the beautiful melody of "The Butterfly Lovers."
4. Cognitive Function: "Emotion" leads to wisdom. Because artistic works combine emotional and visual characteristics, they are easily understood and accepted by people. A superior artistic work is always the best "entrance book" for the masses or young people to enter the world of culture. Engels once said that Balzac's monumental work La Comédie Humaine became his "encyclopedia" for understanding 19th-century French society. Similarly, the immortal classic Dream of the Red Chamber has become a "psychology textbook" for understanding the temperament, emotions, intelligence, and character of people in the Qing Dynasty.
5. Economic Function: Whether it is music, painting, film, television, urban architecture, or interior decoration, the art industry has become a multi-billion-dollar industry. As early as 1927, the renowned theoretical psychologist Pan Zi put aesthetic psychological research on the agenda. In his view, science is divided into three major categories: physical science, biological science, and psychological science. He said, "There are three types of natural phenomena in the universe. The first are physical phenomena, studied by physical science. The second are biological phenomena, studied by biological science. The third are psychological phenomena, studied by psychological science. Aesthetic phenomena are also psychological phenomena, and psychology should also be able to explain why humans judge beauty or lack of beauty." To explore the mysteries of this, the author collaborated with friends from the Shanghai Association for the Study of Art Psychology and, after years of reflection, completed this book.