Gramsci s theory of hegemony and its significance

According to Gramsci, the real strength of a social system is not the violence of the ruling class or the coercive power of its state apparatus, but the acceptance of the ruler's worldview by the governed. The creation, reproduction and transformation of hegemony is the result of the role of the ideological state apparatus of civil society, which is different from the coercion of the violent apparatus of the state.

For Gramsci, the state exercises repression, while civil society exercises hegemony. Hegemony must operate culturally and ideologically through the institutions of civil society, such as education, the family, the church, and social mechanisms such as mass culture and mass media.

Gramsci's theory of cultural hegemony is of great significance to cultural studies, especially the study of popular culture, because it provides an integrated framework for mass culture, opens up the field of mass culture, and enables us to view mass culture with a dual perspective, that is, it does not see mass culture as an anesthetic, a tool to corrupt and fool the masses (the view of the Frankfurt School), nor blindly cheers and welcomes it (the view of cultural populism).

Rather, it is seen as a place of conflict, a place of struggle, mutual consultation and negotiation between the state ideology and the masses, so that it can help us to understand popular culture more richly and deeply, and provide a new perspective for understanding popular culture.

The concept of hegemony mainly refers to the control and leadership of the ruling class over the ideology of society. Gramsci's theory of hegemony has three main theoretical levels, namely, dominance and leadership, civil society, and the intellectual class. It has brought new enlightenment to cultural studies, including the study of popular culture, changed people's long-standing views on both praise and depreciation of popular culture, and enabled people to reflect on popular culture from a new perspective and redefine popular culture.

Gramsci's "theory of hegemony" analyzes the importance of ideology to social institutions and political changes, so that in order to overthrow the rule of the bourgeoisie, it is necessary to subvert its "cultural hegemony", that is, the leadership of ideology, and in this process, the mass media has become one of the important tools and places to seize ideological leadership. The Frankfurt School's idea of "media control" discusses the negation and pessimism of the mass media as an ideology on society, politics and culture, and when they are faced with the huge state apparatus and ideological media, they are well aware of the insignificance of the individual and the helplessness of the media, so they can only embrace an ideal of "cultural redemption", painstakingly explore possible ways of "redemption", and issue a cursed cry of "hopelessness". In the discourse of the Frankfurt School, the mass media is a tool used by the state to maintain ideology and convey the will of the ruling class, and even it is ideology itself, directly performing the social control function of ideology and maintaining the legitimacy of state rule.

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Analysis: Gramsci's theory of cultural hegemony.

It is believed that at a certain historical stage, the dominant class induces the ruling class to accept its moral, political and cultural values in order to ensure its social and cultural leadership. At its core, the idea is that cultural dominance is not achieved by cutting off its opposites, but by taking in the interests of the opposing side to itself. The media is the apparatus of the state, but unlike the prison courts, which are coercive, they want to rule by creating consent.

Wang Zi's popular culture is not a single process of indoctrination, but a field of negotiation and struggle, not only dominating but also antagonistic, including not only efforts to gain hegemony, but also resistance to various hegemony.

Significance: He broke through the utilitarian structuralism and romantic culturalism of his predecessors, and broadened people's horizons with a new perspective of cultural struggle for hegemony. At the same time, he has given important inspiration to cultural studies.

This allows it to focus on the complexity of the textual world, thus breaking away from a narrow class perspective.

Summary. Hello, dear <>

Gramsci's hegemony refers to the so-called hegemony, also known as "cultural leadership", which refers to the process of legitimizing the governance of the entire civil society carried out by a certain class alliance in order to obtain the people's political recognition and observance of it, and refers to the negotiation and consultation between the economically dominant class and the ruled class in the fields of morality and chemistry, and to achieve the goal of domination by controlling cultural content and establishing important customs to unify opinions. It is a globalization movement set off by the multinational media group of the communication power in order to dominate the culture of other peoples, and it negates Althusser's absolute ideology.

What Gramsci's hegemony refers to.

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The so-called hegemony, also known as "cultural leadership", refers to the process of legitimizing the governance of the entire civil society carried out by a certain class alliance of Lu Zheng in order to obtain the people's political recognition and observance of it, and refers to the negotiation and consultation between the economically dominant class and the ruled class in the fields of morality and chemistry. Achieving domination by controlling cultural content and establishing important customs to unify opinions is a globalization movement set off by the multinational media group of Xiyi communication power in order to dominate the culture of other peoples, and it negates Althusser's absolute ideology.

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Gramsci divided society into two parts, the state (political society) and civil society. The state (political society) is the political superstructure in the Marxist philosophical sense, which is composed of parliaments, courts, police and electoral organs, etc., while civil society refers to the collection of civil society organizations, which is the "public sphere" for the creation of new ideologies and the ideas of the ruling class, the sum of complex ideological and cultural relations, and the combination of the ideas of "civil society" of Heigel and Marx. For the rule of the state, it can be through baoli or coercion, but for the control of civil society, it cannot rely solely on external force, but must resort to culture.

The leadership of this culture is based on the "common sense" and consent of citizens. Therefore, the leadership does not blindly use the strong, but also seeks a point of bite and agreement with the ruled through a certain degree of concession and compromise, so the process of domination of this ideology is not as simple as Althusser suggests, it is a temporary control of a particular arena of struggle. The key to the concept of hegemony is not to force the masses to submit to the power oppression of the ruling class against their will and conscience, but to make individuals willing and actively participate in the worldview or hegemony or silver (ideology) of being assimilated into the ruling group.

Therefore, the so-called cultural hegemony is in essence a kind of ideological leadership.