課文翻譯 英美報刊閱讀教程中級本 第五版 端木義萬 Lesson20

1、 4/4課文翻譯 英美報刊閱讀教程中級本 第五版 端木義萬 Lesson20 Lesson 20 East Versus West 東西方觀念和思維的差異 classmates chime in. 同學(xué)插話。 That kind of collectivism confirms the commonly held belief that learning by organic induction is more effective than rote memorization. 這種集體主義證實了有機歸納學(xué)習(xí)比死記硬背更有效的普遍信念。 Why do you find, in a music

2、conservatory, a lot of Asian would-be concert pianists but comparatively few Asian opera-singers-in-training? 為什么在音樂學(xué)院會有很多想成為鋼琴家的亞洲人，而受訓(xùn)的亞洲歌劇演員卻相對較少? Theres a physical limit to how many hours a day a person can sing, Nisbett says, but not to how many hours one can practice sonatas. 尼斯貝特說，一個人每天唱歌的時間有

3、生理上的限制，但練習(xí)奏鳴曲的時間沒有生理上的限制。 He attributes these differences to history. 他將這些差異歸因于歷史。 East Asian agriculture was a communal venture in which tasks like irrigation and crop rotation had citizens acting in concert. 東亞農(nóng)業(yè)是一種公共事業(yè)，其中灌溉和作物輪作等任務(wù)需要公民協(xié)同行動。 In contrast, Western food production led to more lone-op

4、erator farmers and herdsmen. 相比之下，西方食品生產(chǎn)導(dǎo)致了更多的孤獨的農(nóng)民和牧民。 Greek democratic philosophy emphasized the individual; the Reformation stressed a personal connection to God; the Industrial Revolution made heroes of entrepreneurs. 希臘民主哲學(xué)強調(diào)個人;宗教改革強調(diào)個人與上帝的聯(lián)系;工業(yè)革命造就了企業(yè)家的英雄。 But in Asia, Confucius said virtue hi

5、nged upon appropriate behavior for specific relationships, say, among siblings, neighbors or colleagues. 但在亞洲，孔子說，美德取決于對特定關(guān)系的恰當(dāng)行為，比如在兄弟姐妹、鄰居或同事之間。 These tidy generalizations are not without critics. 這些整齊的概括并非沒有批評。 A San Francisco State University professor who edits the Journal of Cross-Culture Psyc

6、hology, David Matsumoto, holds that while Nisbett attaches his observations to fascinating raw data, he takes some conclusions too far. 舊金山州立大學(xué)(San Francisco State University)教授、跨文化心理學(xué)雜志(Journal of Cross-Culture Psychology)主編大衛(wèi)?松本(David Matsumoto)認(rèn)為，尼斯貝特將自己的觀察結(jié)果與引人入勝的原始數(shù)據(jù)結(jié)合起來，但他的一些結(jié)論有些過頭了。 In cross-

7、cultural work researchers are too quick to come up with some deep, dark, mysterious interpretation of a difference with no data to support it, Matsumoto says. Its difficult to draw one conclusion from a snippet of behavior, and thats what this work tends to do. 松本說:“在跨文化研究中，研究人員在沒有數(shù)據(jù)支持的情況下，總是急于對差異 做

8、出一些深刻、黑暗、神秘的解釋?！薄昂茈y從一個行為片段中得出一個結(jié)論，而這正是這項研究的目的。” Though Nisbett believes our behaviors are shaped by 2,500 years of history, he also thinks they are malleable. 盡管尼斯貝特認(rèn)為我們的行為是由2500年的歷史塑造的，但他也認(rèn)為它們是可塑的。 I got interested in whether you could make people better at reasoning and problem-solving by certain

9、kinds of education, and it turns out you can, he says. 他說:“我感興趣的是，是否可以通過某種教育，讓人們在推理和解決問題方面變得更好，結(jié)果證明是可以的?！?If Americans are asked to think about how they are similar to other people they know, they view the aquarium scene more like Asiansand vice versa. 如果美國人被問及他們和他們認(rèn)識的人有什么相似之處，他們會更像亞洲人看待水族館的場景，反之亦然。

10、 So these things arent necessarily locked in. “所以這些東西不一定是固定的?！?When it comes to cross-culture business, Nisbett observes, East Asians want to establish relationships, while Westerners tend to keep their business connections at arms length. 尼斯貝特觀察到，當(dāng)涉及到跨文化的業(yè)務(wù)時，東亞人想要建立關(guān)系，而西方人則傾向于保持他們的業(yè)務(wù)聯(lián)系。 Westerners

11、operate by the exact wording of a contract, while East Asians hold that if circumstances change, so should the agreement. 西方人按合同的措辭行事，而東亞人則認(rèn)為，如果情況發(fā)生變化，協(xié)議也應(yīng)隨之變化。 Marketers, of course, are aware of culture differences. 營銷人員當(dāng)然知道文化差異。 For the same phone, Samsung emphasized contrasting messages: In the U

12、.S. the message was I march to the beat of my own drum, whereas in Korea the ad campaign focused on families staying connected. 對于同一款手機，三星強調(diào)了對比的信息:在美國，廣告的內(nèi)容是“我按照自己的節(jié)奏前進”，而在韓國，廣告的重點是家庭保持聯(lián)系。 But Nisbett noticed shifts within the Asian cohort last year, after he observed a group of Chinese students at

13、a Procter & Gamble focus group. 但尼斯貝特去年觀察了寶潔公司(Procter & Gamble)一個焦點小組的一群中國學(xué)生后，注意到亞洲學(xué)生的變化。 My goodness, they were as lively as any group of American graduate students Ive ever had. If I said something they didnt agree with, they let me know I would never, ever feel that way with Japanese or Koreans,

14、 who are more concerned with harmony, he says. “天哪，他們和我遇到的任何一群美國研究生一樣活躍。如果我說了他們不同意的話，他們會讓我知道我對日本人和韓國人永遠(yuǎn)不會有這種感覺，他們更關(guān)心和諧。 I think the Chinese will be more successful than the Japanese have been because they have that sense of obligation to family, but theyre also going toget this more Western attitude

15、 of wanting to succeed as individuals. “我認(rèn)為中國人會比日本人更成功，因為他們對家庭有責(zé)任感，但他們也會獲得一種更西方的個人追求成功的態(tài)度?！?Perhaps, Nisbett speculates, the personal drive one sees in Chinese entrepreneurs is a consequence of Chinas one-child policy. 尼斯貝特推測，人們在中國企業(yè)家身上看到的個人動力，或許是中國獨生子女政策的結(jié)果。 Because two parents and four grandparent

16、s dote on an only child, individualism is emphasized more than it used to be. 由于父母和祖父母對獨生子女的溺愛，個人主義比過去更受重視。 As a result, Chinese youth are moving in a Western direction. 因此，中國的年輕人正朝著西方的方向發(fā)展。 In the last half-century Japan has undergone a huge shift toward democracy, but this hasnt been accompanied b

17、y an increase inindividualism, Nisbett says: Japan is evidence that nothing changes.China is evidence that things can change like mad. 在過去的半個世紀(jì)里，日本經(jīng)歷了向民主的巨大轉(zhuǎn)變，但這并沒有伴隨著個人主義的增長，尼斯貝特說:“日本證明了一切都沒有改變。中國證明，事情可以瘋狂地改變?！?Why is Nisbett something of a lone wolf in studying the role of geography in cognition?

18、為什么尼斯貝特在研究地理在認(rèn)知中的作用時有點像一只獨行的狼呢? His answer: A lot of politically correct academics cant stand to hear about differences. They automatically assume that if youre pointing to difference, youre assuming superiority of your own culture. Well, thats just nonsense. 他的回答是:“許多政治上正確的學(xué)者無法忍受聽到分歧。他們會自動假設(shè)，如果你指的是差異，你就假設(shè)了自己文化的優(yōu)越性。嗯，那完全是胡說八道?！?The upshot of Nisbetts research is that differences are real. 尼斯貝特的研究結(jié)果是，差異是真實存在的。 They might not always be for the better, but they matter. 它們可能并不總是好的，但它們很重要。 Perhaps Americans sh