One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that ...One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.展开更多
The so-called culture refers to the tradition and style of a nation to be gradually formed in the historical development process. Language is an important reflection to culture. In fact, all sorts of views about the r...The so-called culture refers to the tradition and style of a nation to be gradually formed in the historical development process. Language is an important reflection to culture. In fact, all sorts of views about the relationship between language and culture have been proposed in the academic circles, which are varied greatly and unable to agree with each other. In Sapir Whorf Hypothesis, Marxist theory, Grimshaw theory, and Chomsky theory, an intimate relationship between language and culture is seriously considered. Then, what is the counection between language and culture？ This is discussed in the paper, hoping to play a role of reference and help people better understand language, culture, and the objective world people live in.展开更多
In today＇ s era of globalization, intercultural communication has become an important subject. Space is an aspect of crosscultural communication Nonverbal communication, it implies the psychological boundaries of hum...In today＇ s era of globalization, intercultural communication has become an important subject. Space is an aspect of crosscultural communication Nonverbal communication, it implies the psychological boundaries of human communication, conducting this study helps to understand different cultures, and reduces cultural conflict. Culture reflects the characteristics of a nation, guiding people behavior in concept of society. With globalization developing, people are eager to interact with people from different cultural backgrounds, so cross-cultural communication society today is one of the most fashionable terms. The differences between cultures tend to give unexpected difficulties caused by differences.展开更多
It is argued in this paper that Chinese students' preference to reticence and American students' to eloquence in class are respectively reflections of the cultural values held by the two peoples. The purpose o...It is argued in this paper that Chinese students' preference to reticence and American students' to eloquence in class are respectively reflections of the cultural values held by the two peoples. The purpose of this paper is to explore the reasons for the differences in class participation between Chinese and American students from the perspective of cultural values. The learning behaviors of both Chinese and American students are described based on the author's observation and research. A questionnaire delivered to a number of Chinese and American students is then briefly analyzed. The paper focuses on five dimensions of contrastive values held by the Chinese and Americans, which lead to their different views about talk: high-context culture vs. low-context culture; harmony vs. confrontation; collectivism vs. individualism; obedience vs. aggression; face giving vs. facing saving.展开更多
This paper contests the notion that language learner autonomy is a monolithic construct, by offering evidence that learner autonomy （LA） is comprised of different ＂modes of autonomy＂. Thirty language learners base...This paper contests the notion that language learner autonomy is a monolithic construct, by offering evidence that learner autonomy （LA） is comprised of different ＂modes of autonomy＂. Thirty language learners based in Asia and the UK, completed a Q methodology card sort and were interviewed on how learning in an autonomous environment had impacted upon their development as learners. The results indicated that at least six modes of autonomy were identifiable within these language learners. Further analysis showed that social dimensions of autonomy were central to each mode, and thus reconceptualizing LA in this way allows for multiple understandings of the construct which are culturally rooted and embedded in sociocultural notions of what it means to be a language learner.展开更多
文摘One of the aims of the Universal Declaration on B ioethics and Human Rights （UNESCO） is to ＂promote respect for human dignity and protect human rights＂,l Here are two overarching principles at work, ensuring that the biomedical sciences fulfill their task within an ethical framework. The principle of respect for human dignity is a universal moral concept, meant to be applied in human encounters. Protecting human rights underscores the legal principle of not only affirming the fundamental equality of all human beings, but equally safeguarding it. These two principles are universally defined, but are ordinarily specified by the particular value system of individual cultures in which they are employed. It is within such particular cultural application that their relevance stands out. The thrust of this paper is that, since principles are general action guides, they actually constitute a universal language for the analysis and evaluation of all human conduct. However, there is also recognition of the fact that moral contexts vary from culture to culture, and that while the scope of the two principles above is not restricted by any particular culture, it is indeed those cultural specifics of each moral context that constitute the framework within which the principles become operational. As general action guides, I will argue that these principles lack moral relevance outside of those particular cultural settings wherein they are contextualized. Without such relevance, these principles become meaningless mantras. I will further show that such principles do not merely uphold values informed by particular cultures, but they are an embodiment of values inherent to human nature in general. Consequently, these principles do not just serve as instruments for addressing issues peculiar to ＂Western bioethics＂ or any other particular cultural setting in an exclusive sense, but are also used for moderating bioethics discourse that transcend particular cultural boundaries. I will further explain that such universal discourse is potentially instructive with regards to how cultural universals are viewed in relation to the cultural particulars, and that this discourse essentially becomes a lingua franca for cross-cultural dialogue in bioethics.
文摘The so-called culture refers to the tradition and style of a nation to be gradually formed in the historical development process. Language is an important reflection to culture. In fact, all sorts of views about the relationship between language and culture have been proposed in the academic circles, which are varied greatly and unable to agree with each other. In Sapir Whorf Hypothesis, Marxist theory, Grimshaw theory, and Chomsky theory, an intimate relationship between language and culture is seriously considered. Then, what is the counection between language and culture？ This is discussed in the paper, hoping to play a role of reference and help people better understand language, culture, and the objective world people live in.
文摘In today＇ s era of globalization, intercultural communication has become an important subject. Space is an aspect of crosscultural communication Nonverbal communication, it implies the psychological boundaries of human communication, conducting this study helps to understand different cultures, and reduces cultural conflict. Culture reflects the characteristics of a nation, guiding people behavior in concept of society. With globalization developing, people are eager to interact with people from different cultural backgrounds, so cross-cultural communication society today is one of the most fashionable terms. The differences between cultures tend to give unexpected difficulties caused by differences.
文摘It is argued in this paper that Chinese students' preference to reticence and American students' to eloquence in class are respectively reflections of the cultural values held by the two peoples. The purpose of this paper is to explore the reasons for the differences in class participation between Chinese and American students from the perspective of cultural values. The learning behaviors of both Chinese and American students are described based on the author's observation and research. A questionnaire delivered to a number of Chinese and American students is then briefly analyzed. The paper focuses on five dimensions of contrastive values held by the Chinese and Americans, which lead to their different views about talk: high-context culture vs. low-context culture; harmony vs. confrontation; collectivism vs. individualism; obedience vs. aggression; face giving vs. facing saving.
文摘This paper contests the notion that language learner autonomy is a monolithic construct, by offering evidence that learner autonomy （LA） is comprised of different ＂modes of autonomy＂. Thirty language learners based in Asia and the UK, completed a Q methodology card sort and were interviewed on how learning in an autonomous environment had impacted upon their development as learners. The results indicated that at least six modes of autonomy were identifiable within these language learners. Further analysis showed that social dimensions of autonomy were central to each mode, and thus reconceptualizing LA in this way allows for multiple understandings of the construct which are culturally rooted and embedded in sociocultural notions of what it means to be a language learner.
