基于间人主义看日语的语言文化

文化是语言的基石,语言是文化的表现形式,语言和文化是相互依存,互不分割的两部分。因此要想习得一门语言,需首先了解一个国家的文化。从文化入手,学习语言方能事半功倍。本文旨在从日本人的国民性——“间人主义”的视角入手,通过对比西方“个人主义”,理解日语中的语言表达,打破文化壁垒,以期更好地促进跨文化交际,使中国人的日语学习者,更好地理解语言背后的深层文化内涵。

日本人的“间意识”

日语中的“间”在翻译成汉语的过程中,其意义的转化有时很难让人把握。它除了具有时间、空间的概念外,还可以泛指自然存在于事物之间的一种正常的、合理的状态,这成为从整体上对事物进行价值判断的关键。从这个角度来讲,我们把日本人对“间”独特的理解和把握称为日本人的“间意识”“。间意识”在社会文化生活诸多领域均有体现。因此,我们可以通过文学作品中的俳句、建筑中的玄关、日语中的称谓表现以及茶道等社会文化现象分析日本人对“间”独特的理解和把握,进而对“间意识”的形成原因进行探讨,就不难看出“间意识”的形成与日本的自然环境密切相关。只有在文化的层面上正确地理解“间意识,”才能翻译出最佳效果。

中日大学生自我同一性的比较分析——基于大学生就业难引发的思考

自我同一性是埃里克森(Erik H.Erikson)人格理论的重要概念。基于当代大学生就业难等现状,由探讨埃里克森自我同一性多维度理论出发,就自我同一性的存在差异性向中国和日本大学生问卷调查,并分析所得数据,进行比较研究。其结果显示,在社会同一性方面中国大学生明显高于日本大学生,而在个人同一性方面,二者相差甚微,进而试论达到自我同一性的要件。

从中日大学生自我同一性视角谈大学生就业难问题

自我同一性是埃里克森(Erik H Erikson)人格理论的重要概念。针对当前大学生就业难问题,从探讨埃里克森自我同一性多维度理论出发,就自我同一性存在的差异性向中日两国大学生展开问卷调查。结果表明,在社会同一性方面,中国大学生明显高于日本;而在个人同一性方面,二者相差甚微,并在此基础上探讨达到自我同一性的要件。

日语人称代词的省略使用及其原因分析

人称代词在任何一种语言中都占有相当重要的地位。但是尽管如此,比较日语人称代词和英语、汉语人称代词的使用情况,可以明显的发现日语人称代词的使用频率远远要低于他们。其实日语中的人称代词就数量上而言绝不在少数,但是实际使用上却经常出现省略甚至是零称呼的现象。

当代大学生现存对人关系价值观的结构

通过对中日大学生的对人关系价值观的比较发现,虽然根据国家的不同,中日的对人关系价值观的结构也有一定的不同,但现在中国人和日本人的对人关系价值观一样,都同时具有个人主义、集体主义和间人主义价值观。

From the Perspective of Eternity

This is a partial history of the literary topos ＂sub specie aetemitatis＂. The Latin phrase means ＂from the perspective of eternity＂. Eternity is the way God sees the universe, not as a succession of moments in time from past, to present, to future, but as a simultaneous present which includes the past and future as if they are already and always present. This temporal simultaneity is accompanied by a spatial totality and simultaneity. In both Chaucer and Dante the protagonist ends life＇s wanderings and struggles by being carried up into the heavens and looking back on earth from the point of view of eternity. Their literary source is Maerobius＇ Commentary on the Dream of Scipio and Boethius＇ The Consolation of Philosophy. The vision results in epistemological transformation that provides consolation or ＂contemptus mundi＂, the rejection of earthly concems. The ＂sub specie aetemitatis＂ vision is both a revelation of the nature of the universe, time, and the protagonist＇s place in them and a disillusionment that radically changes the protagonist＇s understanding. The work of literature and the reading of it are potentially transformational. For the pagan lover Toilus in Chaucer＇s Troilus and Criseyde the ＂sub specie aeternitatis＂ vision results in religious conversion as well as epistemological transformation. Boethius, whom Chaucer translated, offers an analogue to the vision in the way humans perceive a sphere through their senses and reason. Dante＇s version of the vision in Paradiso xxxiii is the most famous literary example as the protagonist＇s vision merges with the vision of God as an intense ray of light. The conversion and consolation associated with the ＂sub specie aetemitatis＂ vision takes cosmic dimension in Dante. A modem example is Jorge Luis Borges＇ parody of Dante in his story ＂The Aleph＂ where a satiric vision takes place not in the heavens but in the basement of the house in Buenos Aires. In Cervantes＇ Don Quixote the ＂sub specie aetemitatis＂ trope is present by its deliberate omission, and yet performs the functions of epistemological conversion, transformation, and consolation in Don Quixote＇s death. One brief sleep and Don Quixote passes from dreaming （in Borges＇ sense of the word） a reality from the fantasy of his books of chivalry to a tree reality, similar to the conversion Troilus experiences from the sorrow of love to the pure felicity of heaven. With Don Quixote and the realist novel the ＂sub specie aetemitatis＂ vision may seem bound for extinction, at least with its cosmological apparatus of heavenly spheres, but it finds new form in the ending of Gabriel Garcia Marquez＇s One Hundred Years of Solitude. The final reading of Melquiades＇s parchments reveals that the sequential events of the novel exist as if in a simultaneous moment, like God＇s eternity, embracing all time and space in one, before the vision vanishes forever.

Commuters＇ and Localists＇ Styles of Socio-Spatial Segregation in Three Types of Arab Communities in Israel

This article examines integration vs. segregation of Arabs in Israel＇s social sphere. Most geo-spatial studies regarding inter-ethnic relations are single dimensional, focusing on residential segregation assuming its association to the social domain. We argue that in the globalizing world daily activity spaces, social networks and influences on everyday life conditions are rooted in growing horizons around residential location weakening the power of residential location to dictate life conditions. Hence we suggest employing a multi-dimensional approach. Specifically, we explore the associations among residential spaces （relating to Arab residents of： purely Arab localities; mixed-Jewish-Arab cities, and Jewish cities）; main activity spaces （commuters to Jewish areas and localists--people staying mostly in the Arab localities） and social integration （social networks; repertoire of identities; attitudes toward integration and knowledge of Hebrew）. The data incorporate tracking the movements of 177 responders for a week （using a GPS logger） and in-depth interviews, which were analyzed quantitatively. Core findings suggest that both residential place and activity spaces affect social integration, however, the locality type has a greater affect. In addition, we identified four integration sorts according to kinds of municipality, activity spaces, and integration measures： （1） segregated localists living in Arab municipalities; （2） commuters living in Arab localities characterized by limited integration; （3） Arabs residing in Jewish cities that succeeded economically but are characterized by limited social integration, and （4） those living in mixed cities which enjoy the highest, yet limited integration level.

日本:一个众说不一的群体

"同一性的墙""同一性"使日本社会在世界上得到了一个"特殊社会"的称谓。日本社会的"特殊"具有何等的意义呢?如果我们乘上飞机俯视一下日本的版图,便会发现,原来日本的国土好似一弧状分布的孤岛,被太平洋和日本海所环绕,也有人恶意地戏称:"日本就像一片破碎的布片散落飘摇于海平面上",当然我们并不赞同这样的比说。但有一点使日本的确显得与众不同:日本没有与其他国家接壤的国境线。这一点与台湾有相似之处。