The Utopian Property of the “Happiness” Narrative in Yan’an Literature and Art1

Echoing the New Democratic Revolution, “happiness” contains two meanings in Yan’an literature and art: the happiness of daily life and the happiness of the realization of the subjective value. Specifically speaking, the two meanings are supported by three interlocking narrative: The end of oppression, the beginning of happiness, the realization of subject. The arrival of a new society means the end of suffering and the beginning of happiness. In order to continue and defend happiness, more human sacrifice is needed. There are two reasons why such a sacrifice can be taken as happiness. Firstly, it dedicates to the victim’s own class collective well-being, to his offspring can last long happiness; Secondly and more importantly, the victim realizes his social and historical value by giving his life, which is also a “happiness”, even is the sublimation of the more advanced, happiness. The main function of ideology of happiness is to build a new democratic revolution on the ideal picture of the people’s Liberation in the future, and establish corresponding relations between the ideal picture of the future and the changes had occurred and was coming in the real revolution process, so that the culture ideal of the new democratic revolution can be presented in the literature and art , and because of its history and reality closely echoed the appeal, convincing, and then into a consensus. Specifically, the “people” cultural ideals, first of all means that the external empowerment and internal awakening of the people’s liberation. The most important historical reality of this model is that people can improve their material life through their own labor, and obtain spiritual dignity and happiness. In essence, this model includes the respection and satisfaction of individual emotion and desire. However, the cultural ideal of “people” also means the transformation from the individual struggle to the collective liberation mode of class and nation. The prominent feature of the model is to emphasize that we replace the ego. At the same time, this model has historical reality and cultural utopia. In the crisis, it can produce realistic combat to complete