中西文化鉴赏

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中西文化鉴赏——中西方神话故事差异

中西文化鉴赏——中西方神话故事差异

中西文化鉴赏——中西方神话故事差异
西方创世神话最明显的特点是创世神有很强的系统性,各神在主神宙斯的领导下各司其政,形成了建立在血缘关系上的分工各异的创世神体系。

中国的创世神是零落分散、不成体系的,不但几十个民族的创世神构不成系统,而且从单个民族的创世神也难以寻出个完整系统来。

古希腊神话在流传过程中,一般都有一个比较完整、有起有落的故事框架。

这种故事结构与神话完整的神系相适应,显示了古希腊神话鲜明的审美特征。

相比之下,中国神话的审美内涵远远不如古希腊神话那样充分。

中国神话尽管神多,却缺少像古希腊神话那样完整的神系和完美的故事。

在古希腊神话中诸神除了少数几个之外大多数更具人性,他们虽然超越凡人,权力大于人类,但却有着人的形体,像人一样有喜怒哀乐,甚至相互族妒,在血缘、思想、行为等方面与人没有太大区别。

而中国的神往往庄严、伟大、完美,充满创造力而又至高无上。

在中国的很多经史典籍中,上古的主要大神们,诸如伏羲、女娲等,都是崇高和圣洁的。

结束语:
综上所述,中国和古希腊神话因都产生于人类的初始时代,都在与自然的斗争中,发展自己的想象力和创造而又因为中西方的地域、自然条件、历史发展等方面的不同,造就了不同的差异,形成了中西方神话的不同特色。

在当今世界文化大汇集,大综合的时代,我们不仅需要挖掘研究我们自己的文化,而且要把眼光延及全世界,不仅学习借鉴世界文化的发展现状和最先进的文化知识,而且要挖根朔源,全面了解每一种文化的产生、发展、走向,进而完善自己,发展自己。

中西文化差异探讨

中西文化差异探讨

中西文化差异探讨冯明慧,麦昭平,黄泽鸿,杜世伟,文丁弘饮食观念的差异欧洲人都说世界上有三大美食,每一个版本里都有中国和法国的,只有关于第三家却说法不一,有说是意大利的,也有说是土耳其、突尼斯或摩洛哥等国的。

尽管相持不下,但大家都有个共识,饮食常能反映出不同民族的生活习惯和文化思维等方面的差异。

有一个例子。

一次在中餐馆举行宴会,饭店菜上得很慢,不知不觉中过去了近两个小时,但菜似乎才上了一半。

临座的一位女士是第一次参加中餐宴会,忍不住问A,你们中国人请客都上这么多菜吗?A说,在中国还要多,通常是10道以上。

她很惊讶,连说中国的宴会实在太丰富了,难怪中国的美食很有名。

但过了一会儿,她又问A,有个现象很奇怪:中国人吃饭每次都上那么多菜,可为什么都长得那么瘦。

而法国入每次菜很少,但为什么都比中国人胖呢?A一时语塞,但又觉得她问得多少有点道理,因为那天同桌的几个中国人都显得比较瘦弱,而几个法国人个个人高马大。

想了想,和她讲了自己的一点想法:中国是个好客的民族,只有上了一桌子菜才觉得没怠慢客人。

另外中国人有时候更注重形式,所以在中国的烹调里,菜的样式千变万化,具体到每一道菜又非常讲究色香味的搭配。

而欧洲人似乎更实际一些,在菜的花色变化上下的工夫显然不如中国,但讲究的是其营养的搭配和保护。

这是中、法饮食观念的重要差异,多少也反映出了中法文化性格的不同。

对色彩的认识的差异每个人都有自己喜欢的颜色,一个国家和民族也一样,对不同颜色的喜好从整体上可以反映出一个民族或者国家的审美情趣与好恶倾向。

事例如下。

有一次A碰到欧盟委员会的一对教授夫妇,谈起上海APEC会议上各国领导人穿的中国民族服装,他们都说非常好看,但有一点不太明白,为什么亚洲领导人大多穿红色,而西方领导人则多选择了蓝色。

我说颜色都是领导人自己选定的。

大概亚洲国家有着相同的文化背景,红色在中国文化里,也可能在整个亚洲文化中都代表着幸运、财富和吉祥如意,所以亚洲领导人都不约而同地选择了红色。

中西文化差异具体举例

中西文化差异具体举例

中西方文化的差别从思维方式上方面,西方人注重思辨、理性、分析、实证,剖析整体再加以综合;中国人注重直观、整体、经验。

比如就西方哲学家的观点看来,只有思辨性的东西才是最真实、最完善、最美好的。

自古希腊时代起,自然科学家和哲学家们都把抽象思维和逻辑思维方式作为认识和把握事物真理的最基本手段,并把“分析学”或“逻辑学”视为一切科学的工具。

这种思维方式,推动了西方科学的发展。

而中国传统的思维方式,并非直接通过归纳推理,演绎推导,而是基于目前掌握的事实,凭借积累的经验和知识,对客观事物的本质及其规律性加以识别、理解和进行整体判断。

与直观的思维方式相联系,中国人认识世界的方式是“体知”而不是“认知”。

如老子首创的“体道”说,“体道”,就是以心灵体验的方式去把握宇宙的根本之道。

儒家则是把认识的对象作为人类自我意识外化的伦理情感的整体来体验的,从中寻找对主体伦理、价值规范的印证。

从价值取向方面的角度来看,西方人注重以自我为原点,重个人、重竞争、追去个性;中国人注重群体、社会、追求和谐。

以西方人的价值观来看,自然人是人类社会的基点。

每个人的生存方式及生存质量都取决于自己的能力,有个人才有社会整体。

因此,不习惯关心他人,帮助他人,不过问他人的事,甚至把主动帮助别人或接受别人的帮助看作是令人难堪的事,以为接受别人的帮助是证明自己无能,而主动帮助别人会被认为是干涉别人私事。

他们提倡每个人应表现出自己的个性,越是表现出自我个性,越能体现人生的价值。

因此,人与人之间的竞争意识很强,靠竞争来取得自己的利益,实现自己的价值。

中国古代一般把“竞”、“争”当作负面的事情,而坚持倡导“忍”、“让”,对公平竞争较为轻视。

儒家学说强调“长幼尊卑”的等级秩序,而道家学说强调的是“无为、不争、若水、争雌”,儒道互补,再加上皇权的愚昧与残酷,中国人的思想意识里比较缺少“竞争”的观念。

中国人的价值观,强调群体意识,社会意识,个人利益应当服从社会整体利益,只有整个社会得到发展,个人才能得到最大利益。

从《中国画与西洋画》看中西文化的差异论文

从《中国画与西洋画》看中西文化的差异论文

从《中国画与西洋画》看中西文化的差异论文从《中国画与西洋画》看中西文化的差异论文摘要:《中国画与西洋画》是丰子恺先生的一篇文章。

选入北京中职教材。

这是一篇介绍有关中西绘画知识的说明文,学生对绘画知识了解甚少,本文首先论述了中国画与西洋画的不同,在此基础上引导学生理解中西文化的差异。

关键词:中国画;西洋画;中西文化《中国画与西洋画》是中国美术家协会主席、上海中国画院院长丰子恺先生写作的一篇文章。

这是一篇介绍有关中西绘画知识的说明文,是中等职业教育课程改革国家规划新教材(拓展模块)的一篇课文,作者根据自己的观察体会,抓住中西绘画的不同特点,简明扼要地阐述了中国画与西洋画的五个不同之处。

文章有着丰富的文化内涵,文质兼美,给人以思想的启迪。

下面就如何通过本节课的教学活动,使学生在阅读欣赏本课文的同时看中西文化的不同展开讨论。

一、中国画与西洋画的不同这篇文章作为北京市中等职业技术学校语文课中的一节阅读欣赏课。

通过这节课的教学使学生掌握运用比较、举例等说明方法,从不同角度抓住特征说明事物的写作方法。

在学生阅读欣赏本篇课文时,教师首先要求学生统揽全篇课文,找出作者的观点和写作手法,然后指导学生分析总结出中国画与西洋画的差异及表现出的五个不同之处。

这部分教学比较容易进行,学生能够很熟练地阅读理解课文的内容,找出关键句和中心意思,并归纳总结出概要。

中国画注重神韵,因而显得趣味高远;西洋画追求形似,因而显得趣味平易。

主要体现在五个异点。

(1)中国画盛用线条,西洋画线条都不显著。

(2)中国画不注重透视法,西洋画极注重透视法。

(3)东洋人物画不讲解剖学,西洋人物画很注重解剖学。

(4)中国画不重背景,西洋画很重背景。

(5)东洋画题材以自然为主,西洋画题材以人物为主。

文章中看似简单的对比说明中蕴含着作者对中西绘画的哲理性思考,以及作者对中国画的眷恋和对西洋画的精神,似乎也能让我们看到作者在其绘画创作中赋予东西结合的影子。

二、中西文化的不同在学习讨论本篇课文之后,教师利用多媒体向学生展示一些中外著名的绘画作品,让学生进一步感受中西文化的'视觉体验,领会中西文化的不同特点,再给学生布置课外拓展阅读欣赏的作业,通过网络或学校图书馆查阅资料,观察分析总结出中西文化的不同,并用简洁、得体、连贯的语言在学习小组之间进行表达与交流。

中西方艺术精神的异同探析

中西方艺术精神的异同探析

中西方艺术精神的异同探析世界上的艺术种类繁多,形态万千,发源于不同的地理、人文环境,又经历了不同的历史演变和洗礼,逐渐形成了特点鲜明的两大类群,即东方艺术与西方艺术。

世界上任何一种特点鲜明的艺术形式都可以归为其中。

艺术精神始终是中西方艺术的本质区别。

一、艺术精神的异同:寻求艺术精神的起源对于西方艺术精神的起源问题,一直存在争议,一种说法是西方艺术起源于古希腊克里特岛,两河流域。

此观点认为西方文明不是连续性文明,也不是独立成熟的文明形态,起源于两河流域和埃及文明。

随着希腊和罗马外族的统治,商品交换、共和民主、开拓求索的现代资本主义扩张精神对西方艺术精神产生了深刻的影响。

而中国传统艺术与西方艺术在精神性上有很大的不同。

中国传统的艺术精神深受儒家、道家、佛家美学思想的影响,三者交互融合形成了独特的中国传统艺术的精神性。

在中国的很多艺术作品中都可以看出,中国的艺术精神是追求一种“天人合一”的宇宙观,就是我们现在所讲的人与自然的和谐发展。

这一点和西方艺术精神形成了强烈的反差。

纵观西方艺术的发展历史,无论是其初期的神权至上,塑造崇高的天神、上帝与乖戾罪恶的人类,还是后期文艺复兴对于人权的释放和人体力量美的再现,本质上都在描绘一种人与自然的对立,或者说人对于自然的征服、对于命运的抗争。

在艺术表现形式上,无论是西方建筑中高耸人云的柱式所营造出的神权的不可逾越,到雕塑和绘画中对于神的高大性的渲染,甚至是悲剧中对于人与人关系的拷问和人自身对于自我本性的矛盾冲突,都是从展现矛盾冲突而非和谐的角度来进行艺术形态的展现的。

追根溯源是中西方的宇宙观、人生价值观的不同。

中国人不像西方人把物质和精神分开,而是把精神和物质视为一体,认为精神主宰着这个浑然的有机体。

“天地之间,有理有气。

理也者,形而上之道也,生物之本也;气也者,形而下之气也,生物之具也。

”所以在中国传统艺术中注重把形与神的关系提取出来。

从象中求异,求象外之意,由意象到意境的刻画与描写。

中外美术鉴赏课件

中外美术鉴赏课件
美术鉴赏意义
美术鉴赏有助于提高人们的审美 能力和艺术素养,培养创新思维 和想象力,促进文化交流与传承 。
美术鉴赏方法与技巧
01
02
03
04
观察法
通过对作品细致入微的观察, 捕捉作品的形式美感和独特之
处。
分析法
运用艺术史、艺术批评等理论 知识,对作品的主题、风格、
技巧等进行分析。
比较法
将不同作品或同一作者的不同 作品进行比较,揭示作品间的
学习专业知识,提高素养
学习美术基础知识
掌握色彩学、构图学、透视学等基本原理,为鉴赏打下基础。
学习艺术批评理论
了解不同批评流派的理论和方法,提高分析和评价作品的能力。
学习跨文化交流知识
了解不同文化背景下的美术传统和审美观念,增强跨文化鉴赏能力 。
THANKS
谢谢您的观看
20世纪初,中国现代美术开始萌芽,受西方艺术 影响,出现了以徐悲鸿、林风眠等为代表的中西 融合艺术家。
50-70年代美术
以写实主义为主流,强调艺术为政治服务,出现 了如董希文《开国大典》等具有时代特色的作品 。
80年代以后美术
随着改革开放和思想解放,中国现代美术呈现多 元化发展趋势,艺术家们开始探索个性化和民族 化表达。
阅读艺术家传记
深入了解艺术家的成长经历、创作理念和风格特点,加深对作品 的理解。
参加实践活动,积累经验
参观美术馆和博物馆
近距离接触原作,感受作品的色彩、线条和构图之美。
参加美术展览和拍卖会
了解市场动态和作品价值,培养敏锐的市场洞察力。
参加艺术家工作坊
与艺术家面对面交流,学习创作技巧和艺术理念,提升实践能力。
人物有波洛克、德库宁等。

浅谈中西方礼仪文化差异

浅谈中西方礼仪文化差异

礼仪、是人与人之间交流的规则,是一种语言,也是一种工具。

由于形成礼仪的重要根源――宗教信仰――的不同,使得世界上信仰不同宗教的人们遵守着各不相同的礼仪。

中国是四大文明古国之一,中华民族是唯一传承千年的文明和民族。

中国的礼仪,始于夏商周,盛于唐宋,经过不断地发展变化,逐渐形成体系.西方社会,是几大古代文明的继承者,曾一直和东方的中国遥相呼应。

经过中世纪的黑暗,最终迎来了文艺复兴,并孕育了资本主义和现代文明,产生了现代科技和文化.中西方有着截然不同的礼仪文化。

一、中西礼仪差异的文化根源一般来说,人际交往,本质上就是文化。

人在社会化的过程中形成了自己的价值观念体系,这是民族社会在长期的特定历史条件下形成的,是各种地理气候、政治生态、经济等因素的无形凝聚,已成传统,相对坚固。

它是一种思维习惯,也是一种生活方式和行为模式,在与作为异己文化的载体—-外国人的交往中,又不可避免地会发生价值取向上的比较、碰撞或融合。

价值观念体系虽然看不见摸不着,处于无形,但是却无处不在,无时不在,对文化群体具有规定性和指导性的作用,是这个文化群体无意识的民族性格的基础。

每一种传统礼仪原则都反映了他所代表的文化,反映了一个民族的思维方式和价值观念,因此,可以说不同民族的思维方式和价值观念差异是中西礼仪差异的文化根源.1。

“天人合一”和“天人两分”思想体系的影响.儒家思想在中国长期以来占统治地位,它提倡“以类和之,天人和一”(董仲舒)的思想。

中国人传统上把“天”看作自然,主张“天人合一”,亦即主张人应顺从自然规律,追求与自然的和谐统一.中国哲学一直把“天人合一”视做一切思想体系的出发点和归宿。

人们认为自然之中有一种神秘的力量在主宰整个宇宙万物,人们不思征服自然,而是努力顺其自然,通过改变自身去适应自然,顺从自然规律,追求与自然的和谐统一。

由于对自然规律的顺从和对自然的迷信、惧怕和崇拜,使人们不得不力求形成一个和谐稳定的2。

群体主义与个体主义价值取向的影响。

中西旅游审美文化差异

中西旅游审美文化差异

中西旅游审美文化差异不同文化背景中的旅游者对同一景观的审美感受是大不相同的。

中西旅游审美文化差异很大,体现在以下几方面:1、中国人特别关注山水景观所附载的人文美;而西方则关注山水景观本身的自然美。

2、中国人的旅游审美集中于抒情印象重现;西方人的旅游审美集中于风景的对象描写。

3、中国人的风景审美其目的在于舒适精神、怡乐性情;西方人的目的在于追求形式美的享受以及光感、色彩、空间感的真实性。

学习中国旅游文化,有助于解释人类的旅游行为,揭示旅游活动发生发展的机理。

人类的旅游活动固然要受到经济因素的影响,但从根本上来说,是人的一种自觉的活动,是文化驱使的结果。

中国旅游文化从文化这个特殊的角度来审视旅游活动,研究旅游产生、发展乃至成为人类生活不可或缺的组成部分的内在原因,为人们认识旅游的本质提供最有效的方法和途径。

中国旅游文化不仅注意对旅游现象的纵横比较,探讨旅游行为运动变化的机理、发展趋势,按照一定的理论方法对未来的情况进行预测,而且有助于旅游活动的全面发展。

中国旅游文化教程能帮助人们正确认识和理解旅游活动的社会影响,处理好旅游业的经济效益和社会效益之间的和谐统一,促进接待地整体的、全面的、持续的进步。

旅游活动和旅游业发展不仅会给接待地带来经济效益,还会导致接待地社会文化的深刻变化。

任何一个国家或地区发展旅游业,最终目的还在于提高人民的整体生活品质,因此必须重视旅游对社会文化的影响,并以此作为制定旅游发展政策和具体措施的依据之一,努力将旅游的负面作用降至最低。

譬如:在发展旅游过程中如何批判和继承传统文化,如何选择、吸收、消化外来文化,如何避免文化自大现象的发生,如何解决主客间的文化冲突,如何维护和加强接待地的旅游形象等等一系列问题上,中国旅游文化可以使人们提高认识,自觉地处理与旅游有关的经济、社会、文化关系,促进接待地各方面整体协调发展。

旅游文化-旅游文化内涵及分类文化的本质在于创新,旅游文化不是旅游和文化的简单相加,也不是各种文化的大杂烩,它是传统文化和旅游科学相结合而产生的一种全新的文化形态。

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1.How many stages are typically experienced by people in adapting to a new culture situation?What are the main features for each stage?Euphoria (excitement—thehoneymoonstage)Depression (crisis)AdjustmentAcceptance (recovery)2.Make a list of the main types of body language3.Give examples to show the functions of nonverbal communication案例1Ma Dan (马丹) and Michael are classmates in the States. It is only one week before the submission date for a term paper for their class. Unfortunately, Ma’s computer br oke down at this critical time. In order to hand in the paper on time, Ma Dan decided to borrow Michael’s computer for only one day to finish her typing. In order to get an easy “yes” from him, Ma Dan treated Michael to a pizza lunch at Pizza Hut, an expensive eating-place for students like them. At the end of the lunch, Ma Dan asked Michael for a favor: “Michael, my computer broke down recently. But you know we have to hand in our term paper on time. I wonder if I could borrow your computer this weekend. W e are friends, aren’t we?” To her astonishment, Michael replied, “Yes, we are friends, Dan. But I’m afraid I’ve got a lot of things I need to type up every day during these days. I cannot afford to let it go even for a day. I hope I could help you in other ways.” Ma Dan was puzzled and thought: “are we really friends?”分析Ma Dan comes from a collectivist culture which emphasizes relations with in-group members. Michael comes from an individualistic culture which values independence and equality. Ma Dan comes from a country where people form into different relations and the axioms ([’æksi:əm] 格言)of “a friend in need is a friend indeed”(This is also a valued belief in the West!) are highly cherished. In Ma Dan’s view, she was desperate for a computer and Michael should offer her a hand in lending her the computer since they are good friends. In order to better secure this borrowing, she offered to give Michael a treat, which better positioned her to open her mouth to request the help.Michael was brought up in a culture valuing individualism where the personal interest always comes first. Since personal computer is the private property of a person and he was really in need of it, he thinks it proper to cater([’ketɚ] 满足需要)to his own needs first. That explains why Michael chose to reject Ma Dan’s proposal, which hurt Ma Dan’s feeling.解决方案If Ma Dan wants to finish her work on time I suggest she turn to other classmates for help by raising her request directly or go to the library to solve this problem. If someone offers to lend her the computer, she can treat the lender afterwards to express her gratitude.案例2Shan Zhou is a well-established Chinese scholar in civil engineering. He had been cooperating with Paul, an American engineer on a large project. Paul had been to China twice for the project. Shan Zhou took great care of him on each visit, arranging everything from accommodation to making sure that one or more of his students would go with him whenever he needed to do something. Frequently Shan Zhou invited Paul to home for meals or went to restaurants with him. He also made arrangements with some of his students to travel around the city with Paul, to help him with shopping, and to socialize with him. Paul was very grateful, but repeatedly told Shan Zhou that he could take care of himself. Yet Shan Zhou continued to be very attentive(周到的).Eventually, Shan Zhou went to the United States to work with Paul for half a year. Paul picked him up at the airport and took him directly to his temporary accommodations. Paulapologized that he had to go home to take care of his two children, and that he would take Shan Zhou out for dinner some day. Shan Zhou did not speak much English and it was his first visit to the States. He felt like a stranger and expected Paul to at least send his students to help him around, like what he had done for Paul in China. But that did not happen. Paul did take him out to a nice restaurant one evening, and invited him to his home once.Shan Zhou had expected more from Paul, especially after all the help he had given to Paul. He was very disappointed and hurt by Paul, thinking that Paul should at least return the favor he had done to him. Shan Zhou was so hurt that he said to a good friend that he would not take that much care of Paul any more if he went to China again. In fact, Shan Zhou was so upset that his working relationship with Paul suffered. Paul noticed the change but did not know where the tension came from.案例分析Shan Zhou comes from a collectivist culture which emphasizes reciprocal[rɪ’sɪprəkəl](互惠的,互相的)bonds and duties toward in-group members. Paul comes from an individualistic culture which values independence and self-sufficiency.Working with Paul, Shan Zhou considered him as an in-group member, who, away from home, deserved good care from other members of the group. So he displayed his over hospitality by arranging everything from accommodation to making sure that one or more of his students would go with him whenever he needed to do something or travel around the city. When it was his turn to work in a foreign country, he expected the same treatment for him, but Paul, as an individualist, believed in independence and thought everybody should take care of himself. So he didn't get involved too much with Shan Zhou's life, besides settling him down and inviting him to diner for once. Shan Zhou, not realizing the cultural differences, was disappointed and hurt by Paul. Both Shan Zhou and Paul communicated only from their own cultural perspective and thus caused miscommunication.解决方案To avoid miscommunication, Shan Zhou and Paul should learn more about each other's culture and behave accordingly. As the saying goes, "When in Rome, do as the Romans do." I think Shan Zhou could have learned to be more independent and made his own decisions instead of waiting to be taken good care of while in US .案例3Wang Lin wore a newly bought coat to work. On the way, she met with a former customer from the U.K, Lindon Jackson. Lindon complimented her for her beautiful clothes: Lindon: Oh, you looks gorgeous on this coat, Wang! Wang: Not so beautiful. It costs only 100 Yuan. (In fact, it was worth 250 Yuan) Lindon: Oh, really. Where did you get it. I want to buy one for my wife. Wang: uh.案例分析This is a typical cross-cultural case based on verbal communication. Wang Lin comes from a collectivistic culture which stresses self-denigration(诋毁). Lindon Jackson comes from an individualistic culture which features assertiveness. Wang Lin, who wore a newly bought coat, met Lindon Jackson on her way to work. When Lindon Jackson complimented Wang Lin on her coat, Wang Lin reacted by saying that her coat was not so beautiful since she, as a collectivist, is accustomed to belittle(轻视)everything related to her. Her responses towards compliments are unquestionably appropriated between collectivists. Unlike Wang Lin, Lindon Jackson places greatvalue on assertiveness and is encouraged to express personal thoughts and feelings freely. He, therefore, would inquiry about where to buy the coat and finally led Wang Lin into the dilemma.SolutionTo avoid miscommunication, Wang Lin and Lindon Jackson should learn more about each other’s culture and adjust their behaviors accordingly. Lindon Jackson could repeat his c ompliment by saying “it really looks marvelous” and then turn to another topic. He should also understand that self-denigration is one of the key values in collectivism.案例4Tang Jun is an exchange student from the China at King’s Secondary School of Brist ol. He was invited by one of his classmates John Mill to a dinner to his family. Tang arrived there on time and was shown around by his classmate. When they were enjoying the views in the garden, John’s father Jerry returned from work. John took this opportunity to introduce his classmate to his father, “Jerry, this is Tang, a guest from China.” Tang Jun was very surprised and thought John was not polite to his father. What went wrong in this process?Case AnalysisTang Jun comes from a collectivistic culture which emphasizes deference associated with age in a family hierarchy([’haiərɑ:ki]层次), while John Mill comes from an individualistic culture which stresses equality. Tang Jun, as an exchange student from China, was invited by John Mill to a dinner t o his family. In the garden, Tang Jun was very surprised that John Mill used his father’s first name to address him. As Chinese culture stresses deference paid to old age, such a way of addressing parents could not be applied in Chinese families. If the Chinese children should do so, it would be regarded as impolite and disrespectful. In contrast, individualists tend to believe in equality in a family. They could address their parents by their first name without adding a title just like what John Mill did. However, without realizing the cultural differences, Tang Jun did not appreciate John Mill’s behavior. Both Tang Jun and John Mill communicated only from their cultural perspectives and thus caused miscommunication.SuggestionTo avoid miscommunication, Ta ng Jun and John Mill should learn more about each other’s culture and adjust their behaviors accordingly. Tang Jun could seize the opportunity to experience the atmosphere of equality in John Mill’s family. He should also understand that individualists do not value family hierarchy as much as collectivists do. As to John Mill, he could introduce his father by saying “this is my father, Jerry”.。

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