跨文化交際李成明unit2-A原文+翻譯DOCX

2023年12月5日發(作者：河流相)

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Unit 2

With the amazingly rapid development in transportation and information communication,

people from different cultures interact more often than ever before, but misunderstandings even

conflicts caud in the process of this interaction also grow increasingly. Just for this reason, much

concern is focud upon the problem of how to help people interact and communicate successfully

in a transcultural way. As a matter of fact, culture is not strange to us all. We hear, read and talk of it,

such as Chine culture, English culture, tea culture, campus culture and so on. But when it comes

to the meaning of culture, it is notoriously difficult to define what culture really is or should be.

隨著交通運輸和信息交流的飛速發展，不同文化背景下的人們交往越來越頻繁，但在交往過程中產生的誤會甚至沖突也日益增多。正因為如此，人們關注的焦點是如何幫助人們以跨文化的方式成功地進行互動和交流。事實上，文化對我們大家來說并不陌生。我們聽、讀、談它，如中國文化、英國文化、茶文化、校園文化等。但說到文化的意義，很難界定什么是真正的文化，什么應該是文化。

Text A The Concept of Culture

Culture is notoriously difficult to define. In 1952, the American anthropologist, Alfred Kroeber

and Clyde Kluckhohn, critically reviewed concepts and definitions of culture, and compiled a list of

164 different definitions. So far there is no agreement among anthropologists and scholars

regarding the nature of culture.

眾所周知，文化很難定義。1952年，美國植物學家阿爾弗雷德·克羅伯和克萊德·克魯克漢對文化的概念和定義進行了批判性的重新審視，并編制了164個不同的定義清單。到目前為止，人類學家和學者對于文化的本質還沒有達成一致意見。

Although the term culture is ud by most of the social sciences today, over the years it has

received its most preci and thorough definition from the discipline of anthropology. Whereas

sociology has concentrated on the notion of society; economics on the concepts of production,

distribution, and consumption; political science on the concept of power; anthropology has focud

on the culture concept. From anthropology nineteenth-century beginnings, culture has been central

to both ethnology and archaeology and has been an important, if not major, concern of physical

anthropology. Anthropology, through its constant examining of different life ways throughout space

and time, has done more than any other scientific discipline to refine our understanding of the

concept of culture.

盡管今天大多數社會科學都使用“文化”這個詞，但多年來，它從人類學學科中得到了最精確、最徹底的定義。而社會學則集中于社會概念；經濟學則集中于生產、分配和消費概念；政治學則集中于權力概念；人類學則集中于文化概念。從19世紀的人類學開始，文化就一直是民族學和考古學的中心，并且一直是一個重要的，如果不是主要的，對物質人類學的關注。人類學通過對整個空間和時間中不同生活方式的不斷研究，比任何其他科學學科都更能完善我們對文化概念的理解。

In nonscientific usage, the term culture refers to personal refinements such as classical music,

the fine arts ，world philosophy and gourmet cuisine. For example，according to this popular u of

the term, the cultured person listens to Bach rather than Eminem, can distinguish between the artistic styles of Monet and Toulou-Lautrec，and attends the ballet instead of professional

wrestling. The anthropologist, however, us the term in a broader n to include far more than

just "the finer things in life". The anthropologist does not distinguish between cultured people and

uncultured people. All people have culture, according to the anthropological definition. The

Australian aborigines, living with a bare minimum of technology, are as much cultural animals as

Yo-yo Ma and Baryshnikov. Thus, for the anthropologist, projectile points, creation myths and mud

huts are as legitimate items of culture as a Beethoven symphony, a Warhol painting and a Sondheim

musical.

在非科學的用法中，文化一詞是指個人的改進，如古典音樂、美術、世界哲學和美食。例如，根據這個流行的術語，有文化的人聽巴赫而不是埃米納姆，可以區分莫奈和圖盧茲·勞特里克的藝術風格，參加芭蕾舞而不是職業摔跤。然而，人類學家在更廣泛的意義上使用這個術語，不僅包括“生活中更美好的事物”。人類學家不區分有文化的人和沒有文化的人。根據人類學的定義，所有人都有文化。澳大利亞原住民生活在科技含量最低的地方，他們和馬友友和巴利什尼科夫一樣是文化動物。因此，對于人類學家來說，投射點、創造神話和泥屋與貝多芬交響樂、沃霍爾繪畫和桑德海姆音樂劇一樣，都是合法的文化項目。

Over the past century, anthropologists have formulated a number of definitions of the concept of

culture. In fact, in the often-cited work by Alfred Kroeber and Clyde Kluckhohn, more than 160

different definitions of culture were identified. This should not lead to the conclusion that

anthropology is a chaotic battle ground where no connsus exists among practicing

anthropologists. In actuality, many of the definitions say esntially the same thing. One early

definition was suggested by nineteenth-century British anthropologist Edward Tylor. According to

Tylor, culture is "that complex whole which includes knowledge, belief, art, morals, law, custom, and

any other capabilities and habits acquired by man as a member of society". More recently, culture

has been defined as "a mental map which guides us in our relations to our surroundings and to

other people", and perhaps most succinctly as "the way of life of a people".

在過去的一個世紀里，人類學家對文化概念提出了許多定義。事實上，在AlfredKroeber和ClydeKluckhon經常引用的作品中，發現了超過160種不同的文化定義。這不應導致這樣的結論：人類學是一個混亂的戰場，實踐中的人類學家之間沒有共識。實際上，這些定義中的許多基本上都是相同的。19世紀英國人類學家愛德華泰勒提出了一個早期的定義。泰勒認為，文化是“一個復雜的整體，它包括知識、信仰、藝術、道德、法律、習俗以及人類作為社會成員所獲得的任何其他能力和習慣”。最近，文化被定義為“指導我們與周圍環境和他人關系的心理地圖”，也許最簡潔的定義是“一個人的生活方式”。

Adding to the already sizable number of definitions, we will define the concept of culture as

"everything that people have, think and do as members of a society. This definition can be

instructive becau the three verbs(have, think and do) correspond to the three major components

of culture. That is, everything that people have refers to material posssions: everything that

people think refers to the things they carry around in their heads, such as ideas, values, and attitudes: everything that people do refers to behavior patterns. Thus, all cultures are compod of

material objects, ideas, values and attitudes and patterned ways of behaving.

在已有大量定義的基礎上，我們將把文化的概念定義為“作為一個社會成員，人們擁有、思考和做的一切”。這一定義具有指導意義，因為三個動詞（have、think和do）對應文化的三個主要成分。也就是說，人們所擁有的一切都是指物質財富：人們所認為的一切都是指他們頭腦中所攜帶的東西，如思想、價值觀和態度：人們所做的一切都是指行為模式。因此，所有的文化都是由物質對象、思想、價值觀和態度以及行為模式構成的。

Although we classify the components of culture, we should not conclude that they are

unrelated. In fact, the components are so intimately connected that it is frequently hard to parate

them in real life. To illustrate, a non-American anthropologist studying the mainstream culture of

the United States would obrve people engaged in writing in a wide number of contexts.

Middle-class North Americans fill out job applications, pen letters to loved ones, write books and

compo e-mail messages, to mention but a few examples. When we write, we are using a number

of tangible things (or artifacts), such as pens, pencils, computers, word processing software, hard

drives and paper. Although the artifacts are both obvious and visible, they reprent only one part

of writing. If we are to understand the full significance of writing in U. S. culture, it is imperative that

we look below the surface to tho other components of culture, such as, knowledge, attitudes and

behavior patterns. For example, in order for a New Yorker to u English in its written form, she

must know the alphabet, how to spell, basic English grammar and syntax, and the rule that words

are written from left to right and from top to bottom. She must know how to manipulate a writing

implement (pen or pencil) or have basic computer skills. She needs to know a wealth of cultural

information in order to communicate written messages coherently. Thus, the cultural process of

writing involves an intimate knowledge of the three fundamental components of culture: things or

artifacts, ideas and knowledge and patterns of behavior.

盡管我們對文化的這些組成部分進行了分類，但我們不應該認為它們是無關的。事實上，這些組件是如此緊密相連，以至于在現實生活中很難將它們分開。舉個例子，一個研究美國主流文化的非美國人類學家會觀察到從事寫作的人有著廣泛的背景。中產階級的北美人填寫工作申請表，給愛人寫信，寫書，寫電子郵件，舉幾個例子。當我們寫作時，我們使用了許多有形的東西（或人工制品），如筆、鉛筆、計算機、文字處理軟件、硬盤和紙張。盡管這些人工制品既明顯又可見，但它們只代表了寫作的一部分。如果我們要理解寫作在美國文化中的全部意義，那么我們必須從表面以下審視文化的其他組成部分，如知識、態度和行為模式。例如，為了讓一個紐約人以書面形式使用英語，她必須知道字母表，如何拼寫，基本的英語語法和語法，以及單詞從左到右和從上到下的規則。她必須知道如何操作書寫工具（筆或鉛筆），或者具備基本的計算機技能。她需要了解大量的文化信息，才能連貫地傳達書面信息。因此，寫作的文化過程涉及到對文化的三個基本組成部分的深入了解：事物或文物、思想和知識以及行為模式。

Perhaps the most fundamental aspect of culture and what makes humans unique in the animal

world, is the capacity to symbolize. A symbol is something that stands for (reprents something

el. When North Americans e a Nazi swastika, a multitude of images come to mind. The include the Holocaust, Adolf Hitler, concentration campus, goo-stepping and storm troopers. Also,

most citizens of the United States have a generally positive feeling when they e the red, white and

blue stars and stripes. That particular arrangement of colors and shapes symbolizes, among other

things, democracy, the Bill of Rights, and due process. Yet, as we have en in recent years, the

American flag reprents a host of very different meanings. For angry young men who delight in

burning it in the streets of Tehran, Djakarta and Karachi. Whether the U. S. flag symbolizes positive

or negative images, it is true that all human behavior begins with the u of symbols.

也許，文化的最基本方面，以及人類在動物世界中的獨特之處，是象征的能力。符號是代表（代表）其他事物的東西。當北美洲人看到納粹黨的納粹黨徽時，腦海中浮現出許多畫面。其中包括大屠殺，阿道夫希特勒，集中營，鵝步和暴風部隊。而且，大多數美國公民看到紅、白、藍星星和條紋時都有一種普遍的積極的感覺。這種特殊的顏色和形狀的安排，除其他外，象征著民主、權利法案和正當程序。然而，正如我們近年來所看到的，美國國旗代表了一系列截然不同的含義。為那些喜歡在德黑蘭、雅加達和卡拉奇街頭焚燒它的憤怒的年輕人。不管美國國旗象征著正面還是負面的形象，所有人類的行為都是從使用符號開始的。

As Leslie White stated so eloquently, the ability to symbolize is the single most important

hallmark of humanity. It is this capacity to create and give meaning to symbols that helps people

identify, sort and classify things, ideas and behaviors. When people symbolize by using language,

they are able to express experiences that took place at an earlier time or suggest events that may

happen in the future. Without symbols we would not be able to store the collective wisdom of past

generations, and conquently we would be prone to repeating the mistakes of the past. Symbols

tie together people who otherwi might not be part of a unified group. The power of our shared

symbols becomes clear when we meet others from our own culture in a far-off country. We

generally are drawn to them becau we share a common t of symbols, such as language,

nonverbal forms of communication and material culture such as clothing. It is the shared meaning

of our symbols that enables us to interact with one another with the least amount of ambiguity and

misunderstanding.

正如萊斯利·懷特雄辯地說的，象征的能力是人類最重要的標志。正是這種創造和賦予符號意義的能力，幫助人們識別、分類和分類事物、想法和行為。當人們使用語言作為象征時，他們能夠表達發生在早期的經歷，或者暗示未來可能發生的事件。如果沒有符號，我們就無法儲存過去幾代人的集體智慧，因此我們很容易重復過去的錯誤。符號將不屬于統一組的人聯系在一起。當我們在一個遙遠的國家遇到來自我們自己文化的其他人時，我們共享的符號的力量就變得清晰起來。我們之所以被吸引，是因為我們有一套共同的符號，如語言、非語言的交流形式和物質文化，如服裝。這是我們符號的共同含義，使我們能夠以最少的歧義和誤解相互交流。

In everyday terminology, the term race often is ud as a synonym for culture. But

anthropologists consider the to be two very different concepts. A race refers to an interbreeding

population who members share a number of important physical traits with one another, such as

blood types, eye color and shape, skin color and hair texture, to mention just a few. By way of contrast, culture refers to our non-biological and non-genetic characteristics. All people can be

classified according to their physical traits and according to their acquired or cultural characteristics.

And, even though many groups share a common culture and a similar t of physical traits, the

two concepts vary quite independently of each other.

在日常術語中，種族這個詞經常被用作文化的同義詞。但是人類學家認為這是兩個非常不同的概念。一個種族是指一個雜交群體，其成員彼此具有許多重要的身體特征，如血型、眼睛顏色和形狀、皮膚顏色和毛發質地，僅舉幾個例子。相比之下，文化是指我們的非生物和非遺傳特征。所有人都可以根據他們的身體特征和后天或文化特征來分類。而且，盡管許多群體有著共同的文化和相似的身體特征，但這兩個概念卻完全獨立。

Another popular misunderstanding involves the confusion between culture and civilization. Again,

like the concept of race, the concepts of civilization and culture are not interchangeable. While all

civilizations are cultures, not all cultures are civilizations.

另一個流行的誤解是文化和文明之間的混淆。同樣，與種族的概念一樣，文明和文化的概念是不能互換的。雖然所有的文明都是文化，但并非所有的文化都是文明。

The concept of civilization, as ud by anthropologists, refers to a very specific type of culture

that appeared around 5, 500 years ago in Fertile Crescent (prent-day Iraq). Civilizations are

esntially cultures that have developed cities. Bad largely on the definition of archaeologist V.

Gordon Childe, civilizations (or urban societies) are characterized by traits such as monumental

architecture, centralized (hierarchical) governments, fully efficient food production systems and

writing. While we sometimes hear such statements as "Oh, how uncivilized", modern

anthropologists do not u the term civilization to designate a superior type of culture.

人類學家所使用的文明概念指的是一種非常特殊的文化類型，大約在5500年前出現在肥沃的新月（今天的伊拉克）地區。文明本質上是發達城市的文化。在很大程度上，根據考古學家v. Gordon Childe的定義，文明（或城市社會）具有諸如紀念性建筑、中央（等級）政府、完全高效的食品生產系統和寫作等特征。雖然我們有時聽到“哦，多么不文明”這樣的說法，但現代人類學家并沒有用文明這個詞來指代一種優越的文化類型。

The last phra in our working definition –as members of a society - should remind us that

culture is a shared phenomenon. For a thing, idea or behavior pattern to qualify as being cultural, it

must have a meaning shared by most people in a society. It is this shared nature of culture that

makes our lives less complicated. Becau people share a common culture, they are able to predict

within limits, how others will think and behave. For example, when meeting someone for the first

time in Toronto, it is customary to shake the person's hand. If both people grew up in Toronto,

neither party will have to wonder what is meant by an outstretched hand. They will know, with

nearly absolute certainty, that the extended hand is a nonverbal gesture signifying friendship rather

than a xual advance, a hostile attack or an attempt to steal one's wallet. It is when we step

outside our familiar cultural tting -where meanings are not shared with other people-that

misunderstandings occur. In fact, the uncertainty one experiences when trying to operate in an unfamiliar culture often leads to culture shock, a form of psychological distress that can result in

depression, overeating or irritability.

作為一個社會的成員，我們工作定義中的最后一句話應該提醒我們，文化是一種共同的現象。一件事、一個想法或一個行為模式要符合文化，它必須具有一個社會中大多數人所共有的意義。正是這種文化的共性使我們的生活不那么復雜。因為人們有著共同的文化，所以他們能夠在一定范圍內預測他人的想法和行為。例如，在多倫多第一次見到某人時，習慣上是握手。如果這兩個人都在多倫多長大，兩黨都不必懷疑伸出的手是什么意思。他們幾乎完全肯定地知道，伸出的手是一種表示友誼的非語言手勢，而不是性的前進、敵對的攻擊或企圖偷錢包。正是當我們走出我們熟悉的文化環境時——在這種環境下，意義無法與其他人分享，誤解才會發生。事實上，當一個人試圖在一個陌生的文化中操作時所經歷的不確定性往往會導致文化沖擊，一種可能導致抑郁、暴飲暴食或易怒的心理痛苦形式。

Culture is not transmitted genetically. Rather, it is acquired through the process of learning or

interacting with one's cultural environment. This process of acquiring culture after we are born is

called enculturation. We acquire our culture (ideas, values and behavior patterns) by growing up in

it. When an infant is born, he or she enters a cultural environment in which many solutions already

exist to the universal problems facing all human populations. The child merely needs to learn or

internalize tho solutions in order to make a reasonable adjustment to his or her surroundings. A

male child who is born in one place will probably watch a good deal of TV; attend schools with

books, desks and professionally trained teachers; eventually learn to drive a car; marry one wife at a

time. On the other hand, a male child who is born in another place is likely to grow up playing with

cows, learn most of what he knows from peers and elders rather than teachers, undergo an

initiation ceremony, into adulthood that involves being anointed with the undigested stomach

contents of an ox slaughtered for the occasion, and look forward to having at least three or four

wives at one time. Even though both children are born into radically different cultures, they have

something important in common: they are born into an already existing culture, and they have only

to learn the ways of thinking and acting t down by their culture.

文化不是遺傳的。相反，它是通過學習或與一個人的文化環境互動的過程獲得的。這種在我們出生后獲得文化的過程叫做文化融合。我們通過在文化中成長來獲得我們的文化（思想、價值觀和行為模式）。當嬰兒出生時，他或她進入一個文化環境，在這個環境中，已經存在許多解決所有人類面臨的普遍問題的辦法。孩子只需要學習或內化這些解決方案，以便對周圍環境做出合理的調整。一個出生在同一個地方的男孩可能會看很多電視；在學校讀書，辦公桌和受過專業培訓的教師；最終學會開車；一次娶一個妻子。另一方面，一個出生在另一個地方的男孩很可能在成長過程中與奶牛玩耍，從同齡人和長輩那里而不是老師那里學習他所知道的大部分知識，經歷一個啟蒙儀式，進入成年期，這包括被涂上為這個場合而屠宰的一頭牛未消化的胃內容物，并期待著哈維。一次至少有三到四個妻子。盡管兩個孩子出生在完全不同的文化中，但他們有一些重要的共同點：他們出生在一個已經存在的文化中，他們只需要學習他們的文化所規定的思維和行為方式。

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