跨文化交际视角下中国文化包容性探析.docx

跨文化交际视角下中国文化包容性探析.docx

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跨文化交际视角下中国文化包容性探析

Contents

跨文化交际视角下中国文化包容性探析

摘要

近几十年来，国际形势不断变化，各国交流日益密切，跨文化交际研究也进入了一个新的时期。

而以自然科学为主要特征的西方文明带来了种种弊端，对此，在学术领域众多学者也提出利用东方文明来缓解和解决当代各种社会矛盾。

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