中西方生死觀比較-以《紅高粱》和《尋夢環(huán)游記》為例

中西方生死觀比較——以《紅高粱》和《尋夢環(huán)游記》為例摘要生死觀是人們關(guān)于生死的根本觀點(diǎn)和看法，是一個(gè)民族、一個(gè)社會、一個(gè)國家價(jià)值觀最內(nèi)在、最深層的東西，也是倫理研究、哲學(xué)研究的永恒主題。《紅高粱》用“生”來體現(xiàn)中國文化觀念中理性、現(xiàn)實(shí)的，為了民族大義而犧牲的勇敢無畏的生死觀；《尋夢環(huán)游記》更多是以“死”來體現(xiàn)重視當(dāng)下、直面死亡、尋求超越的生死觀。這樣的“生”與“死”背后蘊(yùn)含的是中西方不同文化背景造成的不同的生死觀念。但兩者種價(jià)值觀也從真誠對待亡靈以及重視“生”的價(jià)值與幸福感等方面表明了二者的相似之處。關(guān)鍵詞：生；死；文化背景AComparativeStudyofChineseandWesternViewsofLifeandDeathACaseStudyofRedSorghumandCocoAbstractTheconceptoflifeanddeathispeople'sfundamentalviewpointonlifeanddeath.Itisthemostintrinsicanddeepestvalueofanation,asociety,andacountry.Itisalsoaneternalthemeofethicalandphilosophicalresearch.RedSorghumuses"life"toreflectChineserationalandrealisticviewoflifeanddeaththatadvocatessacrificingfornationaljustice.AndCocoismorebasedon"death"toembodytheviewsoflifeanddeaththatattachesimportancetothepresent,confrontsdeath,andseekstranscendence.Behindsuchviewsof"life"and"death"arethedifferentconceptsoflifeanddeathcausedbydifferentChineseandwesternculturalbackgrounds.However,bothoftheconceptsaresimilarintheaspectsoftreatingthesoulofadeceasedpersonsincerelyandattachingimportancetothevalueandhappinessof“l(fā)ife”.Keywords:life;death;culturalbackgrounds1.Introduction1.1IntroductionofRedSorghumThefilmisadaptedfromMoYan'snovelRedSorghumbyZhangYimou.RedSorghumtakestheAnti-Japanesewarasthesocalbackground,tellingthestoryofmenandwomenwhoranasorghumwineryaftertwistsandturnsandfoughtagainsttheJapaneseaggressionwar.ZhangYimoutalkedaboutwhyheadaptedthisnovelintohisfilmdebut,sayingthatthethemeofRedSorghumwasto"topraiselifethroughtheshapingofpersonality...andtopraisethenormaldesireoflife".Itwastheinfectionoftheimpassionedlifetoneinthenovelandtheshockofthelifeimpulserenderedbythenovelthatinspiredhiscreativepassion(周有朝,1998).Thestoryhasastrongsenseoflife.RedSorghumisahymntotheChinesenation'spublicityofthewilloffreedom.Inthefilm,Grandfatherisstronginwill,andGrandmaisrashandhot.Theylivesimplyandstraightforwardly.Theydaretoloveandhate.Theircombinationinsorghumisacontemptforlawandmorality,amanifestationofthepursuitofthelawsofnaturallifeandthebestexpressionofthevigoroflife.Morethan30miscellaneousteamsledbyGrandpafightagainsttheJapanesearmy,whichistheembodimentoftheoriginalwildsurvivalinstinct.GrandpaandGrandmareflectthevitalityoftheChinesenationwhodaretoloveandhate,toliveanddie.Inaword,theimageofRedSorghumisasymbolofnaturallifeandawarmtributetothefreedomoflife.1.2IntroductionofCocoCocotoldthestoryofayoungboynamedMiguelwholovedmusic.Despitehisfamily'sbafflinggenerations-oldbanonmusic,Migueldreamsofbecominganaccomplishedmusicianlikehisidol,ErnestodelaCruz.Desperatetoprovehistalent,Miguelfindshimselfinthestunningandcolorfulworldofthedeadfollowingamysteriouschainofevents.Alongtheway,hemeetscharmingtricksterHector,andtogether,theysetoffonanextraordinaryjourneytounlocktherealstorybehindMiguel'sfamilyhistory.ThecreationoftheanimatedfeaturefilmCocobyWaltDisneyFilmStudiosandPixarAnimationStudiosisinspiredbytheDayofthedead,oneofintangibleculturalheritages,startingfromOctober31eachyear."Peopleremembertheirlovedonesduringthefestivalofthedead,whichhascontinuedsincethe16thcentury"(Brandes,1998(442):369).TheMexicanpeoplewillstartthenationtocelebratetheDayofthedeadtohonorthesoulofadeceasedpersonof.Thisfestivalalsofullyreflectsthestrongculturalcharacteristicsofthenation.Asthefilmprogresses,itmakesviewersfeelthatdeathisnolongeraterriblething.Inthefilm,theworldofthedeadisaskyscraperthatshowsthecurrentsituationinMexicofromtoptobottom:theunderdevelopedsouthernregion,theprosperouscentralregion,andthenorthernregionwhereindustrialindustriesaregathered,createaverticalstructureoftheworldofthedead.Thisisincontrasttothehorizontalarrangementofthetownhouseswherethemaincharacter'sfamilylive.Atthesametime,amarigold-filledbridgethatrepeatedlyappearsinthefilmisthewaytoguidethesoulofadeceasedpersonbackhome,anditisalsooneofthetypicaldecorationsoftheDayofthedead.1.3CurrentResearchandAccomplishmentChineseandWesternphilosophers,onthebasisofinheritingtheirpredecessors'cognitionoflife,haveconstantlyexploredthetheoryandpracticeoflifeandenrichanddeepenedthephilosophyoflifeanddeath.Inthe1980s,existentialismbegantobeprevailinginChineseideologicalcircles,andindividualsbegantopayattentionintotheirown"survival".Butatthistime,amountingnumberofscholarspayattentiontoandtranslatethewesternexistentialclassicfiguresandworks.Withthedevelopmentofthetimes,themodernChinesephilosophyoflifeanddeathisgraduallytakingshapeandhasitsowncharacteristics.ProfessorZhengXiaojiangisrecognizedasthefirstpersoninthestudyoflifeanddeathinmainlandChina.ProfessorZheng(2011)thoughtthatlifeisabumpyjourney,thephysicallifeendswiththearrivalofdeath,butitwillnotendthesocialandfamilyrelationshipformedintheprocessoflifesurvival.Thephilosophyoflifeisfirstofallareflectiononhumanexistence,aclearunderstandingofthemeaningofhumanexistence,andametaphysicalinterpretationoflifeanddeath.ProfessorZheng(2011)supposedthatpeople'sinterpretationoflifeshouldbethroughconsciousnessratherthanrationality.ProfessorFuWeixun(2006)advocatedtheestablishmentofamorecomprehensive,scientificandcompletestudyoflifeanddeathtoexploretheultimatesignificanceoflifeanddeath.ProfessorJinFenglin(2005)believedthattherelationbetweenmetaphysicaldeathandempiricaldeathcanbeinterpretedastheonebetweentheessenceandthephenomenonofdeath,whichcannotbeconfused.Inrecentyears,manyrelatedworkshavebeenpublishedinChina.WesternPhilosophyofDeathbyProfessorDuanDezhi(2006)isabouttheconnotation,significanceandrepresentativefiguresandthoughtsindifferentstagesofthephilosophyofdeath,andexpandsthethinkingfieldandphilosophicalvisionofthemainlandphilosophyofdeath.Theircounterpart,ArthurSchopenhauer,isknownasthefounderoflifephilosophy.Schopenhauer(2009)tookwillastheessenceoflife,andbelievedthattheprocessoflifecontinuationisaccompaniedbydeath,andevenindividualdeathalwaysdefendsandguaranteeslifeforlifewill.Nietzsche(1995)calledthiswill"thewilltopower".Inhisworks,Nietzscheinterpretslifefromtheperspectivesofart,scienceandmorality.Later,Heidegger(2004),asthemainrepresentativeofexistentialism,discussedtheissueoflifeanddeatharound"existence"andbelievedthathumanbeingsaretheentityofirrationalexistenceandweshouldrespecthumanfreedomandpersonality.Otherphilosophersmainlypaidattentiontolifefromtheperspectiveofscience,makingthesystemofwesternlifephilosophymorecompleteandmature.2.ComparisonandContrastBetweenChineseandWesternViewsofLifeandDeath2.1DifferencesBetweenChineseandWesternViewsofLifeandDeath2.1.1DifferentAttitudesTowardsLifeTheChinesebelievethatlifeisanobligation.InthemovieRedSorghum,a19-year-oldhealthyGrandmotherisforcedtomarryamanoffiftywithleprosyinordertoimprovethefamilysituation.ThismeetswithoneoftheoldChinesecustoms:themarriageofchildrenshouldbedecidedbytheirparentsandintroducedbythematchmaker.ChinesetraditionalcultureisdominatedbyConfucianculture,andChinesepeople'soutlookondeathisalsodeeplyinfluencedbyConfucianculture.China'sconceptoflifeanddeathoveremphasizestheresponsibilityoflife,andregardshumanlifeasaprocessofcontinuouslyfulfillingobligationsandresponsibilities.Onemustfulfilltheresponsibilityevenifhewantstodie.Despitethis,ZhangYimou,thedirectorofthemovieRedSorghum,attemptedtoreleasetheheartoffreedomfromthemundanedepressionoftheworldthroughthereleaseoflifeinstinctanddesire.Heexpressedhisfreevitalitywithauniquefilmlanguage.Thefilmrunsthroughredalltheway.Atthebeginningofthefilm,Grandmaispresentedwitharedimage:redclothes,ruddyface,redhijab,redsedanchair,andlaterthesorghum,theredsun,andtheredbloodwhichallgiveastrongvisualshock.Redisasymboloffreedomandunrestrainedvitality,anditisalsoamanifestationofthebraveandunyieldingnationalspiritoftheChinesenation.Toexpressthemeaningoflifeanddeathinsuchavisualexperienceisintuitive,concreteandvivid.Thesorghumfieldthatisself-sustainingandself-destructingrevealsthesanctityoflife.ThethreerenderingsofRedSorghumshowaunityofhumanandnaturallife.WhenGrandmaliesonthesorghumgroundthatGrandfatherstepson,thesorghumgroundisatestimonyofthebirthoflife.WhentheJapanesearmyforcethepeopletotrampleonthesorghumfield,theyfeeltheirliferuined.Attheendofthemovie,GrandpaandDadstandintheblood-redsunlightlikeclay,facingtheshotofthesorghummovingathighspeed,andwhatevokesusisakindofself-confidenceandpraiseforthelife.Bycontrast,westernpeoplealwaysdealwiththeissueoflifeanddeathfromtheirindividualperspective.Theyhaveastrongsenseofindividualityandvalueindividualrightsverymuch.Theyregardlifeasanindividualrighttorealizetheirpersonalhappiness.Aslongastheydon'tviolatelawsorsocialcustomsordisturbtheirneighbors,theycandowhattheywanttodo(包利民,2004).InthemovieCocoMiguel'sgreatgrandfatherabandonshisfamilyforpursuinghisdreamofmusic.Sincethen,musichasbecomeatabooofthewholefamily.However,Miguellikesmusicverymuch.Hetrieshardtoexpresshisloveformusictohisfamily,butheisunanimouslyopposed.Inafitofanger,Miguelchoosestoescapefromthefamily.Everychildhashisowndream,ofcourse,alsohastherighttopursueit.ThemodernconceptoflifeanddeathinthewesthasshiftedfromthebeliefinGodandtheyearningforheaventotheunderstandingofhumanbeingsandtheexplorationoftherealworld.Peoplefollowtheteachingstotreatlifewithanoptimisticandpositiveattitudetowardslife,withtoleranceandpassion.Atthesametime,strongreligiousbeliefsteachpeopletofacelifeanddeathpositivelyandoptimistically,sothatpeoplecancalmlyandhappilyfacetheimpermanenceoflife,thechangeoflife,andthedeathofrelativesandfriends.2.1.2DifferentAttitudesTowardsDeathChinesepeopletrytoavoidtalkingaboutoftheissueofdeathandfocusonthepresent.BecauseofChinesetraditionalcultureisdominatedbyConfucianculture,andtheChineseoutlookondeathisalsodeeplyinfluencedbyConfucianculture.Inasense,theConfucianphilosophyoflife,whichexcludestheissueofdeathfromtheperspectiveoflife,isoneoftheculturalrootsfortheChinesetoavoiddeathandfeardeath.Therefore,behindChineseoptimism,infact,thereisadeepsorrowandfearofdeath,becausedeathmeansthecompletenegationoflifeandthecompletedestructionofthejoyofworldlylife.ThisisundoubtedlyaheavyblowtotheChinesemeritingreality.Therefore,deathisatabooinChinesetraditionalculture.AndthefilmRedSorghumalsoreflectstherationalviewoflifeanddeathoftheChinese.TheChinesedonotbelieveinreincarnation,andpursuethecurrentvalueoflifeinthisworld,butthetraditionalChineseConfuciancultureadvocates"dyingintherightpath."SoChinesepeopleregardlifeasameanstoachieveothergoals.Inthefaceofatrocitiesandinvasion,oratthecriticalmomentsofnationalcrisis,thehighestvalueofdeathinpeople'sideasistodieforthemotherlandandthepeople,emphasizingtheheroicviewoflifeanddeathsuchas"thegreatnessoflifeandthegloryofdeath".InRedSorghumpatriotismembodiestheideaoffightingagainstaggression,defendingthecountryandsingingthepraisesofheroism,whichisinlinewiththerationalandrealisticviewoflifeanddeathinChineseculturalconcepts.ThatexplainswhyGrandparentsstanduptorebelagainsttheJapaneseinvasion:underthescorchingsun,theyhideinthesorghumfieldsweating,desperatelyrushoutandbombthecaroftheinvaders,andgivetheirlivesfinally.Thereisnodoubtthattheyhavesuchafearlesssacrificespiritthattheywouldratherfighttodieanddefendtheircountry.Bycontrast,thewesterners'attitudetowardsdeathistoseektotranscend.Theybelievedeathdoesn'tmeantheendoflifewhichwillcontinueinotherforms.Westernersbelievethathumandeathhasthreemeanings.Thefirstisthatdeathisanaturalorbiologicalprocess.Thesecondisthatthedeathisannouncedbythesocietywhenthebodyisburied.Thethirdistruedeaththatnooneremembersthesoulofadeceasedperson(Eagleman,2009).InCoco,whentheDayofthedeadcomes,peoplewillputtheirlovedones'favoritefoodinordertopayhomagetothesoulofadeceasedperson,cleanthegraveyard,andputthemonthealtarathome,waitingforthereturnoftheirlovedones.Atnight,theywilllightacandleonthecemeteryandstandbythem.Accompanyinglovedones,peoplesinganddance,andspendthenightwithrelativesofthedeceasedtocelebratethefestivalwithoutgrief.Yearafteryear,theycelebratethecompletionoflifecycleandwelcomethereunionofthelivingandthedead(王郡玲,2016).Fromthis,wecanunderstandtheoptimisticandopen-mindedspiritofwesternersandtheverydifferentoutlookonlifeanddeathfromthatofChinesepeople.InCoco,whetherinthelivingworldortheafterlifeworld,mostofthescenesarewarm-coloredpictures,fullofjoyfulmusicandfestiveatmospheresuchasdynamicpaper-cutswithdifferentcolors,abrilliantsquare,adeadbridgestrewnwithmarigoldpetals,colorfulfireworks,superstarconcert,acolorfulmascot,variousbuildingsdecoratedwithlights,etc.Eventhesoulofadeceasedpersonskullislivelyandcute.Itdoesnotgivetheaudienceasenseofterrorandgloom,whichreflectsthemysteriouslyexoticcultureandatmosphereofMexico.Therefore,whenwatchingthecheerfulandlivelyscenesofthesacrificeofthesoulofadeceasedpersoninCoco(evenifthefilmusesexaggeratedartistictechniques),thetraditionalthinkingofChineseaudienceswillcertainlybeimpacted.Notonlybecausethefestivalatmosphererelatedtodeathisserioussolemnly,butbecausethedescriptionoftheworldofthedeadinChinesetraditionalfilmsandtelevisionprogrammesisofteneerie.OctavioPass,aNobelPrizewinnerandwell-knownMexicanwriter,oncesaid,"ForNewYork,Paris,orLondoners,deathisnevermentioned,becausethewordburnsthem.However,Mexicansalwayshangontodeath.Theylaughatdeath,sleepwithdeath,andcelebratedeath.DeathisoneofthemostbelovedtoysofMexicans.ItistheeternalloveofMexicans."(賈馳,2017:40).WecanlearnthatMexicansareoptimistic,open-minded,theirviewsoflifeanddeatharedifferentfromthoseofChinesepeople.Forexample,ontheDayofthedeadMexicanswillmaketheirowncolorfuldecorationsoftheskull,anobjectthatisaChineseculturaltaboo.Thatmakesthemhaveasenseofclosenesstothem,andtheyevendressthemselvesasskullstowelcomethereturnofthesoulofadeceasedperson.Forthem,deathisasupplementtolifeandisalsoworthcelebrating.TheydonotcryinanintemperatewaylikeChinesepeopleatfuneralsnotthattheydon'tvaluefeelingsbutthatdeathisnottheendoflife,butanotherformofexistence.2.2SimilaritiesBetweenChineseandWesternViewsofLifeandDeathAlthoughtherearegreatculturalandhistoricaldifferencesbetweenChinaandthewest,therearemanysimilaritiesintheviewoflifeanddeath.BothChinaandtheWestattachgreatimportancetothevalueoflifeandthesignificanceofdeathtolife,andthevalueoflife.Bothofthemexpecttolivewellandlivelonger.Andtheyarealsoawedbydeathandregardtheothersideoflifeasamysteriousandhopefulplace.2.2.1TreatingtheSoulofaDeceasedPersonSincerelyInChina,weoftensaythatthesoulofadeceasedpersonisthemostimportant,whichexpressesourrespectforthesoulofadeceasedperson.Ifapersonisnobleduringhislifetime,andpeoplewillshowrespecttohim/herafterhis/herdeath;ifheorshevicious,peoplewillreducetheirhatredforhim/her.InthemovieRedSorghum,GrandmaleadsthepeopletoworshipLuohanwhosacrificeshislifeforthecountry.Thisrespectforthesoulofadeceasedpersonalsoexpressesthehopethatthelaborerwillhavearestafterhisdeath.Meanwhile,inthewest,peoplealsoholdritualstotranscendthesoulofadeceasedpersonandprayprayerfullyforhim/her.Easternandwesternpeoplewillhavethesamepietytotranscendthesoulofadeceasedpersonafterdeath,andhaveinfiniteexpectationsthatthepoorwillbecomewealthyafterdeath,thatthesinnerwillbeforgivenafterdeath,thatthetoilwillberestedafterdeath,andthattheleaderwillremaintherulerofheaven(宋曄,2013).It'slikeMexicanswhobelievethatastheintermediarybetweenhumansandsupernaturalforces,thesoulofthedeceasedpersonwillreturnatthisimportantmomentoftheDayofthedead,sothelivingfamilymemberswillgatherwiththeirfriendstoexpresstributetotheirancestors.Forexample,GrandmothersaysthattheannualDayofthedeadisadaywhenfamilymembersreunitewitheachother.Itisnecessarytoplacefoodanditemstheylovedbeforetheydied.Themostimportantthingistodisplaytheirphotos.Therefore,Motherleadsthechildrentoaclearmarigoldpetalpathonthegroundtoguidethesoulofthedeceasedpersonhome.Itcanbeseenthattoleranceandnostalgiaforthedeceasedineasternandwesternculturesissimilarandeternal.BothChineseandWesternpeopleemphasizetheperpetuationofthespiritafterdeath.Bothofthemarepursuingacommonspirit,suchasthespiritofsacrificingforthetruthandthespiritofdyingfortheuniversalvalueofhumankind.ThespiritofheroespromulgatedbyChinaandthewestwillliveforever.2.2.2AttachingImportancetotheValueandHappinessofLifeLifeisthemainformofhumanexistenceandthemeaningoflife.Inaddition,becauseofdeath,weshouldcherishthelifeofthisworld.Tosomeextent,thereisnothingwecandoforlifeanddeath,becauseofitsinevitability,unavoidanceoropenness.Cherishingpeople'slivesisaneternaltopicforhumansandasharedviewofboththeChineseandwesterners.Confuciussaidonecouldnotproperlyunderstandlifewithoutgraspingsomethingaboutdeath,whichmeansthatpeopledon'tknowthetruthofliving,howcantheyknowdeath?TheoriginalintentionofConfuciusistorequirepeopletobepragmatic,payattentiontothejoyofrealisticemotionallife,beresponsibleforlife,andfocusalltheirattentiononthepursuitofthesocialvalueoflife,insteadofthinkingabouttheproblemsofdeathandtheworldafterdeath.Itcanbeseenthathevaluespeopleratherthanghostsandgods,andemphasizeslifeinsteadofdeath.TheChinesedonotbelieveinreincarnation,andpursuethevalueoflifeinthisworld,andtheyarenotenthusiasticaboutdeath.Deathistheoppositionandfoundationoflife.InRedSorghum,thedeathofUncleLuohanreachestheclimaxofbloodydeath.Hisunderstandingofhisdeathisvague,andhisactionsarepurelynaturalreactionsofhumannature,perhapstoprotecttheowner'sproperty,ortotaketheinhumanbeastout,andhisdeathisaccidentalnecessity,becausehisdeathisgivingthelivingGrandmaandGrandpathepoweroflife,allowingthemtobetterrealizethevalueoflifeandrelyonitinlife.However,inthefaceofnationaljustice,theystillchoosetosacrificetheirlivesinthebattletodefendtheircountry,combiningdeathwithsocialsignificance,showingtheinfluenceoftraditionalChineseConfuciancultureonpeople.Meanwhile,Westernthinkersalsoattachimportancetolife.Theyattachimportancetothehappinessoflife,torational,efficientandfullenjoymentoflife.InCoco,eventhoughHectorhasdiedintherealworld,inordertoseehisdaughterintheworldandexposethetruefaceoftheGodofsongs,hewouldratherliveasaliar.ButhewouldratherdiecompletelyfromtheworldthanwatchthesingerGodpretendtousehisworks,soheistryingtodefendhisdignity.Theideaisthattheywouldratherdiewithdignitythanliveinvain.3.ReasonsfortheDifferencesandSimilaritiesBetweenChineseandWesternViewsofLifeandDeathThedifferencesbetweenChinesecultureandWesterncultureontheviewoflifeanddeathareduetothedifferencesinphilosophyandwayofthinkingbetweenthetwocultures.However,someofthevaluesoflifeanddeathinChinaandtheWestarealsosimilar,bothpursuingmeaningfullifeandbothhavingtheconceptoflimitedlifeandinfinitedeath.Inthefirstplace,Chinesepeoplearegoodatcomprehensivethinking,payattentiontothebackgroundandrelationshipbasedonexperience,andemphasizetheharmonybetweenpeopleandnature.Chinahasalwaysattachedgreatimportancetothewholeandtheindividualsinceancienttimes.Besidesthat,Chinesepeoplealsoemphasizestheobligationandresponsibilityofpersonallifefromtheaspectoflifeanddeath.Moreover,theancientChinesepeoplethoughtaboutthecombinationof"thepersonificationofnature"and"thenaturalizationofhumans"providesuswithusefulreferences.Additionally,Chinesedonotrelyonabstractlogic.ThemainstreamthoughtinChinesefeudalsocietyisConfucianism.Confucianismignoresindividualsverymuch.Forinstance,BothConfucianideologythat"wecannotworkwithghostsiffailingtoworkwithothers"andMencius'sideaof"sacrificingforlife"emphasizethatpeoplemustfulfilltheirobligationswhilealive.Soinmoderntimes,wehavealsoemphasizedcollectivismforalongtime,andtheunconditionalobedienceofindividualstothecollective,andindividualscansacrificeeverythingunconditionallyforthebenefitsofthecollective.Certainly,undertheinfluenceofover-emphasizingtheinterestsofgroupsandcollectives,andignoringtheinterestsofindividuals,peoplearemoreconcernedwithlifeasanobligationandresponsibility,andmoreinpursuitofhumansocialvalues.Nowwehavealsobeguntoemphasizethelegitimateinterestsoftheindividual.However,itwilltakesometimeforthisconcepttoreplacetraditionalideasthathaveinfluencedpeopleforthousandsofyears.Forwesterners,theyprefertoanalyzethenatureofthingswithoutbackgroundknowledge.Inaddition,theyaregoodatlogicalreasoningbyclassification.Westernershaveastrongsenseofindividualandattachimportancetoindividualrights.Thereisalsoagroupconsciousness,butthiskindofgroupconsciousnessisbasedonpersonalconsciousness.Theyemphasizethesubjectivityofhumanbeings,buttheytendtoembraceegoism,whichleadstotheoppositionbetweenhumanbeingsandnature.ItisthedifferencebetweenphilosophyandthinkingmodethatleadstothedifferencesbetweenChineseandWesterncultures.Theyhavealwaysemphasizedpersonalrightsandpersonalfreedom.Theyliveforpersonalhappiness,anddeathisalsopersonalliberationandanotherkindofhappiness.Inshort,thefundamentalreasonforthedifferencesandcommonsbetweeneasternandwesternconceptsoflifeanddeathisthatChinesepeoplevaluethecollectivemorethantheindividualwhilewesternersarejusttheoppositeemphasizingrightsandhappinessoftheindividualmore.Chinesepeopleunderstandlifeasawhole,emphasizingthatpartsbelongingtothewholewhilewesternersunderstandtheobjectfromthemicrotothemacro,stressingthatthewholeiscomposedofmultipleparts.Suchanupside-downstructureofculturalpsychologyhasalsoaffectedthedifferentideasoflifeanddeathinChinaandtheWest.4.ConclusionBasedontheabovecomparativeanalysis,wecanseethatthedifferencesandsimilaritiesbetweenChineseandWesternviewsonlifeanddeath.Sincethegenerationofhumanculture,theformationandestablishmentoftheconceptofdeathhasbeenaninsurmountablemyth.Forthousandsofyears,theformationofvariousreligiousandphilosophicalschoolshavetriedtoexplaindeathtosoothepeople'sfearofdeath,butnoneofthemhavesucceeded.Wecannotsayingeneralwhichviewoflifeanddeathissuperiorandwhichviewoflifeanddeathisinferior.Instead,weshouldbebasedontheanalysisofadvantagesanddisadvantagesofthetwoatahigherlevel,makethebestofbothtosolvetheproblemwearefacing.Lifeislimitedinthefaceofdeath,butdeathgiveslifeaninfinitemeaningandvaluetoacertainextent.Deathenablespeopletogainacompleteunderstandingoflifeandalimitedconceptoflife,tocherishlifemoreeffectively,andtoformasoundandreasonableoutlookonlifeandtheworld.Becauseman'smostpreciousthingislife,andlifeistheonlycarrierofwisdom,strength,andallgoodemotions.However,peoplemaynotallseethisclearly.Sowestillneedtocontinuouslyimprovepeople'sunderstandingofthemeaningandvalueoflife,andtoproperlyviewthephenomenonoflife.Weoughttorecognizeboththegreatnessandnobilityoflife,andthesmallnessandfragilityoflife.Lifeanddeatharenormal.Weshouldtreatlifeanddeathinadialecticalwayandnotpaytoomuchattentiontodeath.Furthermore,whenencounteringdifficultiesandsetbacks,weshouldopenourmind,livewithconfidenceandhappiness,andnevergiveuplifeeasily.References[1]ArthurSchopenhauer.DieWeltalsWilleundVorstellung[M].Berlin:

Anaconda,2009.[2]Brandes,S.TheDayoftheDead,Halloween,andtheQuestforMexicanNationalIdentity[J].TheJournalofAmericanFolklore,1998(442):369.[3]CliftonPFadiman,trans.,TheBirthofTragedy[M].NewYork:DoverPublicationsInc,1995.[4]DavidE