跨文化交际视角下中国文化包容性探析Word文档格式.docx

跨文化交际视角下中国文化包容性探析Word文档格式.docx

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本文从中国儒家文化的核心思想入手，对孔子和谐发展理念的主要观点进行了简要的阐述。

在此基础上，运用霍夫斯泰德的文化模型理论阐释中国主流价值观。

然后探讨这些价值观如何促进中国文化的包容力，并举例说明包容性在中国文化中的具体表现。

最后，将文化包容性研究落实到跨文化交际的实际应用中，提出交际过程中应该允许文化多样性的存在、采取动态的交际模式、倡导文化互补。

关健词:

跨文化交际;

文化包容性;

儒家思想

AnAnalysisonChineseCultureInclusivenessfromthePerspectiveofInterculturalCommunication

Abstract

Inrecentdecades,internationalsituationhasbeenconstantlychanging,thecommunicationbetweencountrieshasbecomeincreasinglyclose,andstudyoninterculturalcommunicationhascomeintoanewera.AndtheWesterncivilizationwithnaturalscienceasitsmaincharacteristichasproducedavarietyofmaladies.Inthisregard,manyscholarsintheacademicfieldproposetouseeasternculturetoalleviateandsolvevariouscontraditionsinmodernsociety.

Atthebeginningofthethesis,thecorethoughtsofConfucianismfocusingonharmonyconceptswasdiscussed.ThenHofstede'

sculturalmodeltheoryareadoptedtoanalyzeChinesemainstreamvalues.ThenitexamineshowChinesevaluespromotecultureinclusivenessandillustratesthespecificmanifestationsofcultureinclusivenessinChina.Finally,thestudyofculturalinclusivenessisputintopracticeininterculturalcommunicationandthensuggeststhatculturaldiversity,dynamicmodeandcomplementarycommunicationshouldbeencouragedininterculturalcommunication.

Keywords:

interculturalcommunication;

cultureinclusiveness;

Confucianism

1.Introduction

1.1ResearchBackground

Cross-culturalcommunicationplaysacrucialroleininternationalcommunication.AsatypicalrepresentativeofChinesetraditionalcultures,theConfucianismcontainsagreatdealofharmoniousthought.Therefore,thestudyofcultureinclusivenessistocombinetheConfucianthoughtsofharmonywiththedevelopmentofmodernization.DomesticresearchesonculturalinclusivenesslayparticularemphasisonthepracticalsignificancesofConfucianismtomodernsociety.Intheprocessofapplication,itisessentialtofacesomeproblemsbroughtbythemodernsociety.AndmoralvaluesareatthecoreofConfucianism,andtheirimportancehasbecomemoreoutstandingintheprocessofmodernizationandglobalization（常俊贤,2010:

10-12）.SomescholarsdoesnotholdthatConfucianismislocalwisdomandhebelievesthatConfucianismisuniversalandsuitableforallcultures.ThedevelopmentofConfucianismshouldbeconsistentwiththetimes.JiXianlinalsoemphasizesthatConfucianismwillplayadominantroleinculturalrelationsbetweenChinaandforeigncountries（蔡德贵,2003:

11-13）.

Inaddition,theresearchesandapplicationsofmodernizationofConfucianismhaveproducedagreatinfluencedontheworld.Forinstances,in1989,morethan70Nobellaureatesclaimedthatinordertoseekabetterlifeinthe21stcentury,humanbeingsmustgobacktotheConfucianismintwothousandsago（汤恩佳,1996:

82）.

During1950sand1960s,asoneoftherepresentativesofstudiesonChinesecultureintheUnitedStates.JosephR.Levenson（2000）madehisoutstandingpositionthroughthebookConfucianChinaandItsModernFate.Withabroadvision,hediscussesprofoundlyonsuchmajorissuesastraditionandmodernity,historyandvalue,conservatismandradicalism,EastandWest,andnationalismandworldview.Andhealsoputforwardmanyprofoundinsights,especiallyfocusingonrevealingConfucianintrinsicqualitiesandfunctionstothedevelopmentofmodernsociety.Besides,Dr.JosephNeedham,aBritishscholar,hasalotofresearchesonConfucianism.HebelievesthattheapplicationofConfucianisminthecurrenterawouldbeanimportantmilestoneforthedevelopmentofChinaandworld.Atthesametime,itisreportedthatover80countriesandregionshavefoundednearly500hundredConfuciusInstitutesandclasses.

1.2TheObjectiveandSignificanceoftheResearch

ThepurposeofthisstudyistoexploretheconcreterepresentationofChinesecultureinclusiveness,toprobethesignificanceofculturalinclusivenessinstrengtheningcross-culturalcommunication,andtoprovidetheoreticalguidanceforbettercommunicationanddevelopment.Theresearchsignificancemainlyhasthefollowingthreeaspects.

Firstly,thestudyprovidesaoverallandscientificinterpretationofChineseculture.ThepapersummarizesChinesevaluesbasedontheframeworkofHofstede'

svaluedimensionsinfiveindexesofIndividualism,UncertaintyAvoidance,PowerDistance,Masculinity,andLong-termOrientation.AlthoughChinesetraditionalculturehasbeendiscussedmanytimes,Hofstedeprovidesuswithamorecomprehensivemodelbasedonstatisticdata.

Secondly,theresearchofChinesecultureinclusivenessprovidesapracticalsolutionstotheproblemsandconflictsincross-culturalexchanges.Cultureinclusivenesspromotestheinterculturalexchangesbecauseitshowsunderstanding,respectandappreciationtowardsvariouscultures,whichmakesusmoreequalandlesshostiletoothercultures.Itisalsoanewwaytorethinkthemodernlifeandtheincreaseofeconomy,andisofimportantimplicationtoenvironmentalprotectionandpeacefuldevelopment.

Thirdly,studyingcultureinclusivenessbymeansofinterculturalcommunicationisanefficientapproachtopropelChineseculturetotheworld.ConfucianismhasbeenthedominantethnicalandgoverningprinciplesinceHanDynasty.TheAnalectsofConfuciusisoneofthebookswithgreatinfluencesonworldhistory.HumanlivinginharmonywithnatureisthecoreofConfucianism.Nevertheless,duetothepolicyofexclusioninthelatefeudalsociety,Chinesecultureisrarelyknownbytheworld.However,theresearchonChinesetraditionalcultureisstillattheacademiclevel,andthereisseldomaprosperousscenejustlikelearningwesterncultureinChina.

1.3ResearchQuestionsandMethodology

Thecurrentresearchwiththeviewtosettlethefollowingthreemainquestions:

1）AccordingtoHofstede'

smodel,whatarethemaininclusiveculturalvaluesinChina?

2）Howdoesculturalinclusivenessaffectcross-culturalcommunicationandChinesesociety?

3）Whatisthesignificanceofthisresearchinpromotingcross-culturalcommunication?

IntheanalysisofChinesedominantculturebasedonHofstede'

stheory,themethodofanalysisanddescriptionisusedtodistinguishthefivevaluedimensionsofChina.SomerepresentativeexamplesandproperexplanationareusedinthediscussionofConfucianismandconcretemanifestationsofinclusiveness.Andpreliminaryadviceforinterculturalcommunicationareputforwardintheendofthepaper.

1.4TheStructureofthePaper

Thispaperconsistsoffourparts.Thefirstpartmainlypresentsthebackgroundinformation,researchobjectiveandmeaningofthisstudy.Andthispartalsopresentsthestructureofthepaper.Parttwoshowsthetheoreticalframeworkofthepaper.Firstly,thefoundationofeasternandwesternculture,whichincludestheConfucianthoughtofharmonyandwesternnaturalscienceandchristianity.Inaddition,thetheoryofHofstede'

sculturaldimensions,whichplaysavitalpartinthepaper.Inthispart,itintroducesHofstede'

sfiveculturaldimensionsindetails.Partthreeisthecoreofthispaper,thatisananalysisonChinesecultureinclusivenessinHofstede'

smodel,anditalsoincludestheinfluenceandimplicationofChinesecultureinclusivenesstocross-culturalcommunication.Partfourmainlymakesaconclusionofthestudy,presentstheresearchresultsandpointsoutsclearlythelimitationoftheresearch.Attheendofthepaper,furtherstudyonChineseCultureInclusivenessisproposed.

2.TheoreticalBasis

2.1FoundationsofEasternandWesternCultures

Withthelong-termhistoricalchanges,Chineseandwesternthoughtshavegraduallyformed,amongwhichConfucianismandChristianityareregardedastherepresentativebeliefsandthoughtsoftheeastandthewest.

2.1.1HarmonyConceptbyConfucius

ConfuciuswasafamousideologistandsocialphilosopherofChinaintimesofChunqiu,whosethoughtsarecomprehensiveandinfluential.AsanenduringclassicrecordingthethoughtsofConfucius,TheAnalectshasgreatsignificancetoworldhistoryandChinesetraditionalcultures.Inhistory,Confucianismhasimposedatremendousandfarreachingimpactonperipheralcountries.Andinrecentyears,facingthenewinternationalanddemesticdevelopmentenvironment,Confucianismiswellknownandwidelyaccepted.ThecoreofChinesecultureisConfucianism,whosecentralideaishumanismwithvirtuesofJustice,FilialPiety,Loyaltyandsoon.Andhumannessisknownas"

Ren"

（仁）inChinese,whichreferstonationalreciprocityandaltruismamonggroupmembers.

Confucianharmoniousthoughtconsistsofmanydifferentaspects,coveringharmonioussocietyandfamily,harmoniousrelationsbetweenmonarchsandgovernors,fathersandsons,brothersandevencouples.Theword"

tong"

（同）whichmeanssamenessappearsfor9timeswhiletheword"

he"

（和）whichmeansharmonyfor8timesinTheAnalectsofConfucius（杨伯俊,1983:

234）.ThewordHarmonyfirstappearedinTheAnalectsofConfucius,Confuciussaidthat"

Agentlemanseeksharmonybutnotuniformity"

.Ordinarypeopletendtobethesamewhentheyintercatwithothers.Butintheend,theylackharmony"

（关志坤,2004:

261）.Thatistosay,amenofhighvirtuecouldresolveconflictsinaccordingtotheirownexperiencesandopinionsandapproachtheproblemcorrectly,buttheywillnotblindlyfollowthetreadinordertoacheiveharmonywithothers.However,thedespicablepeoplealwaysfolloworimitateotherswithouttheirownconsiderationoropinion.InConfucianism,harmonysymbolizesthecharacterist