意識形態體現了權力運作的展開方式,其功能包括調和主體之間以及主體與社會之間的關系,其效應可存在于感性的個體體驗和規訓個體的霸權話語之間的差異中。文學在傳達意識形態和支撐霸權秩序上起了不可替代的作用,與此同時也是逃離和超越霸權話語控制的重要途徑。文學話語和文學實踐均承擔了審美話語和政治話語的雙重功能,與此同時,亦需要在審美功能和意識形態功能之間保持平衡,以此來尋求審美價值與文化政治的融合途徑。當前,在傳統理性走向危機之時,西方文論界對審美意識形態論的持續重視表明,唯有通過深層和感性的個體經驗,才能彌合個體意識與主流意識形態之間的差異,從而實現主體的權力話語,最終使主體獲取心靈的解放力量。國內學界有關審美意識形態的討論需要在注重審美和意識形態的物質性、日常生活審美化、主體建構等方面有所推進,才能在社會文化實踐中有不竭生命力。

Ideology embodies the deployment mode of power operation. Its functions include negotiating the relationships between subjects and between subjects and society, while its effects may lie in the difference between individual perceptual experience and individual-disciplining hegemonic discourse. Literature plays an indispensable role in conveying ideology and supporting hegemonic order, while it is also an important vehicle to break away from the control of hegemonic discourse. Literary discourse and practice bear the dual function of aesthetic and political discourse, but literature needs to take a balanced stance functioning aesthetically and ideologically so as to be accepted as a text with both aesthetic values and cultural political implications. At the time when traditional rationality is at stake, sustained emphasis of Western literary theory on aesthetic ideology implies that the discourse power and spiritual liberation of the subject can only be realized through individual deep perceptual experience that conciliate the differences between individual and mainstream ideologies. The argumentations on aesthetic ideology in China need to elaborate on the materiality of aesthetics and ideology, the aestheticization of everyday life, and the construction of subjecthood, so as to pursue the vitality of socio-cultural practices.