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1、Value System in Intercultural CommunicationContentsAcknowledgements 3Abstract(English) 4(Chinese) 6Chapter I Introduction 71.1 The Necessity of Intercultural Study 71.2 The Definition of Culture 8Chapter II The Structure of Culture 102.1 Material Culture, Social Culture and Ideological Culture 102.2
2、 Overt Culture and Covert Culture 11 Chapter III Value System 123.1 Confucianism vs. Individualism & Human Rights 133.2 Good Nature vs. Evil Nature 163.3 Collectivism vs. Individualism 183.4 Power vs. Solidarity 193.5 Status Identity vs. Freedom of Actions 203.6 Warm Human Feelings vs. Instrumentali
3、ty and Fair Play 213.7 Past Orientation vs. Future Orientation 243.8 P-time vs. M-time 263.9 High-context vs. Low-context 26Chapter IV The Impact of Value System on Intercultural Communication 304.1 The Impact of Value System on Indirectness 30 4.2 The Impact of Value System on Topic Introduction 37
4、4.3 The Impact of Value System on Privacy-regulation 384.4 The Impact of Value System on the Styles of Approaching Conflicts 39 4.5 The Impact of Value System on “Face” 39Chapter V The Approaches to A Successful Intercultural Communicat41Chapter VI Conclusion 43Selected Bibliography 45AbstractThis p
5、aper makes a contrastive analysis of Chinese and Western value systems, attempts to study the impact of value system on intercultural communication and puts forward two principles to achieve a successful intercultural communication. It holds that as the core of culture, value system plays a signific
6、ant part in intercultural communication.To begin with, the paper discusses the definition of culture. Different scholars have defined culture from different perspectives. The papers concern is with anthropological culture. When the paper uses the word “culture” in its anthropological sense, it means
7、 to say that culture is the deposit of knowledge, experience, beliefs, values, actions, attitudes, meanings, hierarchies, religion, notions of time, roles, spatial relations, concepts of the universe, and artifacts (tools, pottery, houses, machines, works of art) acquired by a group of people in the
8、 course of generations through individual and group striving. Secondly, this paper analyzes the structure of culture. The structure of culture is one of the most important aspects in intercultural study. Unless we have been familiar with the structure of culture, it is not likely that we know the fo
9、cus of intercultural study. Culture can be classified into overt culture and covert culture. The core of covert culture is value system. Values are, according to Rokeach (1973:161), “a learned organization of rules for making choices and for resolving conflicts.” These “rules” and guideposts are nor
10、mative and teach us what is useful, useless, good, bad, right, wrong, what to strive for, how to live our life, and even what to die for. This paper holds the view that value system should be the focus of intercultural study.Thirdly, this paper makes a contrastive analysis of different value orienta
11、tions in Chinese culture and Western culture, including the following aspects: Confucianism vs. individualism and human rights, good nature vs. evil nature, collectivism vs. individualism, power vs. solidarity, status identity vs. freedom of actions, warm human feelings vs. instrumentality and fair
12、play, past orientation vs. future orientation, P-time vs. M-time, and high-context vs. low-context.Fourthly, this paper discusses the impact of value system on indirectness, topic introduction, privacy-regulation, the styles of approaching conflicts and “face”. Based on different value orientations,
13、 Chinese people and Western people have different communicative styles and ways of perception. Thus, misunderstandings and even communication breakdowns frequently occur in intercultural communication. Finally, this paper puts forward two principles to achieve a successful intercultural communicatio
14、n. The first principle of intercultural communication is that each participant should understand the others value system. And the second one is that each participant should adapt his or her communication to the others value system.Of course, culture is never static. One should be cautious in making
15、static generalization on social behavior of the people of a particular culture.Key Words: culture value system intercultural communication摘 要 本文认为，作为文化的内核，价值系统在跨文化交际中起着至关重要的作用。本文对中西方文化中不同的价值系统进行了对比分析，探讨了价值系统对跨文化交际的影响，并且提出两个成功地进行跨文化交际的原则。首先，本文讨论了文化的定义。不同领域的学者从不同的角度对文化进行了定义。本文所关注的是人类学的文化。本文在使用“文化”这个概念
16、时，指一个大的人群在许多代当中通过个人和集体的努力获得的知识、经验、信念、价值、态度、角色、空间关系、宇宙观念的积淀，以及他们获得的物质的东西和所有物。第二，本文分析了文化的结构。文化的结构是跨文化研究中最重要的方面之一。如果不了解文化的结构，就不可能知道跨文化研究的重点。文化可以分为公开文化和隐蔽文化。隐蔽文化的核心是价值系统。价值观通常是规定性的，告诫人们什么是好的和坏的，什么是正确的和错误的，什么是真实的和虚假的，什么是正面的和反面的，等等。最重要的是文化价值观指导人们的看法和行为。本文认为价值系统应该是跨文化研究的重点。第三，为了研究价值系统，本文试着对中西方文化中不同的价值取向进行了
17、对比分析，它们包括：儒家思想，个人主义与人权；性本善，性本恶；群体主义，个人主义；权势，平等；地位身份，行为自由；情感型，工具型；以过去为取向，以将来为取向；多元时间制，一元时间制；强语境，弱语境。第四，本文讨论了价值系统对以下五个方面的影响：间接性，话题导入，隐私规则，冲突解决方式和面子。由于不同的文化价值取向，中国人与西方人的交际风格明显不同，因而在跨文化交际中会经常产生误解，甚至交际失败。最后，本文提出两个成功地进行跨文化交际的原则。首先，每一个跨文化交际的参与者必须了解对方的价值观；其次，必须使自己的交际适应对方的价值观。当然，文化并不是静止的。因此，我们在对某一具体文化中人们的社会行
18、为做一般概括时必须谨慎。关键词：文化，价值系统，跨文化交际 Chapter I Introduction 1.1 The Necessity of Intercultural StudyIn recent years, the growth in foreign travel for business, study and pleasure, the expansion of international trade and the migration of people seeking work in the multi-national companies have naturally le
19、d to a concomitant in contacts across national and ethnic borders. Technology has accelerated intercultural contact by spurring development in two areas of human endeavor: transportation systems and communication systems. Today tourism is one of the fast-growing industries in the world. Trips once t
20、aking days are now measured in hours. Supersonic transports can place a tourist anywhere in the world within hours. Vacationing tourists are not the only ones enjoying the increased mobility brought about by technical advances in transportation systems. Business executives and government officials c
21、an now attend a breakfast meeting in San Francisco and a dinner conference in Paris during the same day. One result of these expanded travel opportunities is that people are encountering cultures that sometimes seem bizarre and even mysterious.New and advanced communication systems have also encoura
22、ged and facilitated cultural interaction during the past decade. Communication satellites, sophisticated television transmission equipment, and digital switching networks now allow people throughout the world to share information and ideas at the same time. It is reported that the world now has 1.2
23、billion television sets and 180 million personal computers. The development of communication satellite has also led to the expansion of the World Wide Web and the Internet computer network. The information revolution began in the United States, and the Internet is gradually spreading it around the w
24、orld. In the last two years, the Internet has more than tripled in size. Computer education for children is on the rise worldwide. Children are being educated in ways never conceived. They are linked across the globe through computer literacy. Some will grow up never knowing a time they did not use
25、the computer. As a result of these computer links, many children may relate more to their global peers than to their local counterparts. When there are significant differences in background knowledge, even the same message may be interpreted differently by different individuals. This may cause troub
26、le in any situation of contact between them. There are two groups of cultural anthropologists making a study of interaction between individuals representing different cultures. The first group of researchers, whom they label “cultural dialogists”, emphasize the need to develop a humanistic view of c
27、ommunication theory and practice that would promote world understanding. The second school, referred to as “cultural criticism”, is guided by the principle of conflict and tries to identify points of conflict between individual cultures as researchable issues. Although these studies acknowledge the
28、role of language in the manifestation of cultural differences, the underlying assumption is that cultural problems are more significant than linguistic problems.The successful intercultural understanding is based on recognizing the ways in which two cultures resemble one another as well as the ways
29、in which they differ. The comparison of two cultures will provide a basis for better understanding of a person from other backgrounds. Cultural anthropologists have gradually moved from an atomistic definition of culture, describing it as a more or less haphazard collection of traits, to one which e
30、mphasizes pattern and configuration.1.2 The Definition of CultureCulture is an elusive entity, the definitions of which, according to Qi Yucun (1992:2), have amounted to no less than 250, not yet to everyones satisfaction. From the viewpoint of human distribution in different geographic areas on the
31、 earth in their evolution process, culture may as well be viewed as the comprehensive features that distinguish one group (be it a nation, a race or any section of people) of people from another. This perspective allows us to talk of specific cultures. By “comprehensive” is implied the argument that
32、 not just one or two elements but the total sum of elements distinguish one group of people from another. As can be well imagined, this perspective of culture is particularly dynamic in nature, the concrete elements that comprise a given specific culture being in a constant change as they are compar
33、ed and contrasted with those of another culture. Given the limited experience of any researcher and the dynamic nature of culture, no one can present an exhaustive description of the elements of any given culture at any time. Yet, there is also the relatively static nature of culture, otherwise no p
34、eople could communicate in any sensible way with each other, either intraculturally or interculturally. When a great majority of a given nation or country or any particular group behave verbally and/or nonverbally in a certain uniform manner, we can safely regard the behavior as cultural.In studies
35、of intercultural communication, our concern is those definitions that contain the recurring theme of how culture and communication are linked together. When we use the word “culture” in its anthropological sense, we mean to say that culture is any of the customs, worldview, language, kinship system,
36、 social organization, and other take-for-granted day-to-day practices of a people which set that group apart as a distinctive group. By using the anthropological sense of the word “culture”, we mean to consider any aspect of the ideas, communications, or behaviors of a group of people which gives to
37、 them a distinctive identity and which is used to organize their internal sense of cohesion and membership (Scollon, 2000:126). We agree with Larry A. Samovar, Richard E. Porter and Lisa A. Stefani. They define culture as the deposit of knowledge, experience, beliefs, values, actions, attitudes, mea
38、nings, hierarchies, religion, notions of time, roles, spatial relations, concepts of the universe, and artifacts (tools, pottery, houses, machines, works of art) acquired by a group of people in the course of generations through individual and group striving (2000:36). Culture can therefore include
39、a great number of elements from the cultural beliefs you hold that influence how you perceive the world and interact in it to your different responses to your national flag and foreign flag. Your views on work, immigration, freedom, age, being graded by your teachers, cleanliness and hygiene, ethics
40、, dress, property rights, etiquette, healing and health, death and mourning, play, law, magic and superstition, modesty, sex, status differentiation, courtship, formality and informality, bodily adornment, and the like are part of your cultural membership. Chapter II Structure of Culture2.1 Material
41、 Culture, Social Culture and Ideological CultureThe two Chinese scholars are Liang Shuming (梁漱溟), a noted philosopher and thinker who devoted his entire life to comparative studies of Eastern and Western culture, and Pang Pu (庞朴), a well-known contemporary culture researcher. The initial motive for
42、looking into the cultural theories of Chinese scholars is that we need to get out of the field of communication for a while to find out the opinion of Chinas best minds on its own tradition. When we compare communication styles and the customs and habits, rites and rituals and ways of living of two
43、different peoples, it is inevitable to trace them to the philosophical foundation and national character or temperament, or deep culture (Hu Wenzhong, 1988:5).In his book Culture and Philosophy in the East and West, a classic in the comparative study of the types of cultures, Liang Shuming discusses
44、 the three aspects of culture: material life, such as all material things essential to human survival; social life, such as lifestyles, social organization, political and economic relations; and spiritual life, such as religion, philosophy, value systems, science and art (Liang, 1994:10). This view
45、was shared by Zhang Dainian (张岱年), a noted contemporary scholar of Chinese philosophy, but neither treated it with too much emphasis. It was Pang Pu who gave it the name “the structure of culture” and discussed in more detail its significance for the study in the exchange and contact between culture
46、s. In his article “Culture Relative to Nationality and Ages”, Pang Pu explained the structure of culture. A culture, regardless of its type and stage of development, consists of three levels at the outset is the material level; at the core (the deepest level) is the psychological or ideological level; in the middle is the combination of the two: materialized ideology, such as theory