跨文化交际英语_阅读教程3课文翻译
跨文化交际英语阅读教程课文翻译
跨文化交际英语－阅读教程课文翻译————————————————————————————————作者: ————————————————————————————————日期:第一单元现代社会依赖于技术创新,而技术创新须依靠知识产权来保障。
越来越多的国家遵守国际条约，实行知识产权保护。
但这方面做得还远远不够。
我们来回顾一下过去，看看缺乏知识产权保护会导致什么样的后果,从而吸取教训。
许多西方公司付出了惨痛的代价才发现，知识产权保障机制还未健全时,在东南亚投资无异于将钱付诸东流。
要进入这些市场，西方公司不仅必须向相关当局说明他们的产品,而且还要说明他们产品的制作过程。
而结果经常是本该受到知识产权保护的产品很快被无耻地抄袭。
盗用知识产权的例子不胜枚举。
例如，美国化学制品巨头杜邦向一亚洲国家引进了一种名叫Londax的著名除草剂,用来除掉稻田里的杂草。
该公司在该产品的研发上投资了数百万美元，而且又投入了２５００万美元在当地开设了一家生产厂家。
然而，不到一年以后，一瓶瓶非常廉价的冒牌Ｌｏndａｘ公然上市了。
冒牌产品和正宗产品除了价格外的唯一区别是冒牌产品的名称是Ronｄex,用的是蓝色瓶而不是正宗产品用的绿色瓶。
但是，由于冒牌产品的价格比正宗产品的价格低廉许多，它成功毁掉了杜邦公司的投资。
同时它也使得该公司不再愿意投资于新化学制品的研发。
生产Lonｄax的配方本应该被当作是杜邦公司的知识产权。
其他非法使用该配方的公司是犯了偷盗行为，就像盗取了杜邦公司的机器或者该公司的其他财产一样。
不光是产品，在亚洲市场上保护一个品牌也曾经是几乎不可能的事。
就连Kｅllogg’s玉米片的生产商Ｋeｌlｏgg’s公司也发现自己的产品被山寨:Ｋongａl 牌玉米条，连包装也几乎一模一样。
不幸的是,和杜邦公司的事件一样，Kelｌｏｇg’ｓ公司成功惩罚侵权者的几率几乎为零,因为当地的法律不承认知识产权保护的概念。
幸好,在经过许多轮世贸组织的谈判后,情况大为改观。
大学英语跨文化交际教程翻译 杨晓萍 陶岳炼 主编
Unit1 passage AThe English characterToo the Europeans, the best known quality of the British is "reserve".A reserved person is one who does not talk very much to strangers, does not show much emotion, and seldom gets excited. It is difficult to get to know a reserved person; he never tells you anything about himself, and you may work with him for years without ever knowing where he lives, how many children he has, and what his interests are. English people tend to be like that. If they are making a journey by bus, they will do their best to find an empty seat; if by train, an empty compartment. If they have to share the compartment with a stranger, they may travel many miles without starting a conversation. If a conversation does start, personal questions like "How old are you?" or even "What is your name?" are not easily asked. Questions like "Where did you buy your watch?" or "What is your salary?" are almost impossible. Similarly, conversation in Britain is in general quiet and restrained and loud speech is considered ill-bred.This unwillingness to communicate with others is an unfortunate quality in some ways, since it tends to give the impression of coldness, and it is true that the English (except perhaps in the North) are not noted for their generosity and hospitality. On the other hand, they are perfectly human behind their barrier of reserve, and may be quite pleased when a friendly stranger or foreigner succeeds for a time in breaking the barrier down.Closely related to English reserve is English modesty. Within their hearts, the English are perhaps no less conceited than anybody else, but in their relations with others they value at least a show of modesty. Self-praise is felt to be ill-bred. If a person is, let us say, very good at tennis, and someone asks him if he is a good player, he will seldom reply "Yes," because people will think him conceited. He will probably give an answer like, "I'm not bad," or "Well, I'm very keen on tennis." This self-deprecation is typically English, and, mixed with their reserve, it often produces a sort of general air of indifference which appears to foreigners difficult to understand and even irritating.The famous English sense of humor is similar. Its starting point is self-deprecation, and its great enemy is conceit. It’s ideal is the ability to laugh at oneself —at one's own faults, one's own failures and embarrassments, even at one's own ideals. The criticism, "He has no sense of humor," is very commonly heard in Britain, where humor is so highly prized. A sense of humor is an attitude to life rather than the mere ability to laugh at jokes. This attitude is never cruel or disrespectful or malicious. The English do not laugh at a cripple or a madman, a tragedy or an honorable failure. Sympathy or admiration for artistic skill are felt to be stronger than laughter.Like a sense of humor, sportsmanship is an English ideal which not all Englishmen live up to. It must be realized that sport in its modern form is almost entirely a British invention. Boxing, association football, tennis and cricketwere all first organized and given rules in Britain. Rules are the essence of sport, and sportsmanship is the ability to practise a sport in obedience to its rules, while also showing generosity to one's opponent and good temper in defeat. Moreover, sportsmanship as an ideal is applied to life in general. One of the most elementary rules of life is "never hit a man when he's down"─in other words, never take advantage of another person's misfortune. English school-boys often show this sense of sportsmanship to a surprisingly high degree in their relations with each other.译文：对于其他欧洲人来说，英国人最著名的特点是“谨慎”。
跨文化交际翻译
fully by letter, telephone, fax or e-mail in such cultures. It is not necessary to meet face-to-face with a colleague to get things done.完全在这种文化的信函，电话，传真或电子邮件。
满足面对面与同事把事情做好是没有必要的。
High-context cultures are the exact opposite. Communication tends to be imprecise and as much attention is paid to the person delivering the message as to the message itself. In high-context cultures---most of Latin America, Asia, the Middle East and Africa---personal encounters are essential before business can begin.高语境文化是完全相反的。
沟通往往是不精确的，对提供消息的人比对消息本身关注的更多。
高语境文化中---大多数拉丁美洲，亚洲，中东和非洲---个人遭遇实在业务开始之前必不可少的。
These people need as much ancillary information as possible. They pay more attention to physical surroundings, how a business colleague is dressed or coiffured---the general ambiance of the negotiations---than individuals from low-context countries. Body language, facial gestures and voice inflection are important methods of communication. The physical surroundings for a meeting or a business meal are just as important as the substance of the discussion.这些人需要尽可能多的辅助信息。
新编跨文化交际英语教程1-10单元翻译
1 Translation纵观历史，我们可以清楚地看到，人们由于彼此所处地域、意识形态、容貌服饰和行为举止上存在的差异，而长久无法互相理解、无法和睦相处。
在这种情况下，跨文化交际作为一个特定的研究领域得以形成和发展。
值得注意的是，人类文明在发展过程中所遭受的许多挫折，既是个人的，又是全球性的；人类历史进程总是充满了个人间的直接冲突和民族间的误解——从骂骂咧咧到孤立主义直至到武装冲突，大大小小争端不绝。
很显然，文化间以及亚文化间的交往比以前多了，这迫切要求我们共同努力，去理解有着不同信仰和文化背景的人们，并与之和睦相处。
通过加深认识和理解，我们能够与生活方式、价值观念不同的人们和平共处；这不但有益于我们周遭环境的安定，也是维护世界和平的决定性因素。
2 Translation文化有时候被称为我们的心智程序，我们“头脑的软件”。
但是，我们可以进一步引申这个用电脑所做的类比，把文化看作是支持运行的操作环境。
文化就像电脑使用的DOS或者Unix或者“视窗”（Windows）等操作系统一样，使我们能在各种各样的实际应用中处理信息。
用“视窗”这个比喻来描述文化似乎也很有吸引力。
文化就是我们心灵的视窗，透过它我们审视生活的方方面面。
一个社会中不同个体的视窗是不大一样的，但都有着一些重要的共同特征。
文化就好像是鱼畅游于其中的水一般，人们想当然地把文化看成是客观存在的事实，因而很少去研究它。
文化存在于我们所呼吸的空气之中，文化对于我们了解我们自身之为何物是必不可少的，就正如生命离不开空气一样。
文化是特定群体的共有财产，而不单是个体的特征。
社会按照文化设定的程序运作，这种程序来自于相似的生活体验以及对这种生活体验之含义的相似阐释。
如果文化是一种心智程序，那么它也是现实的心灵地图。
从我们很小的时候开始，文化就告诉我们应该看重什么、偏好什么、规避什么和做些什么，文化还告诉我们事物应该是什么样。
文化为我们提供超越个体经验可能的理想典范，帮助我们决定应该优先考虑的人或事。
大学英语阅读教程3翻译
我在马德里的第一年算是艰难一波三折的一年。在俱乐部下设的标准下，你决不能说曼联是一个舒适的地域。但是15年了，作为一个最起码的球员，老特拉福德球场对我来说就像家一样。我知道事情将会怎样发展，更清楚的了解他们对自己的期望。现在我已经奔走到了一个新的国度新的俱乐部里，没有一点暗示接下来将会发生什么我只能支撑我自己去面对这些挑战；不熟悉的环境、不同语言更是另一种生活方式。作为职业的球员是不计较你究竟在哪里比赛的！，当让我也相当确信在马德里培训与我在家乡从小到大的地方回孑然不同。作为一名球员更作为一个人，导目前为止我究竟学会多少在这里对我又会派上怎样的用场？
其他的球员都冲向我，罗伯特卡洛斯抱住了我，把我抛离了地面，其他的队友此刻能够明白我意味着什么，整个夜晚他们都围着我，从不介意先前的一切。我第一次参加的比赛，我拦下球，传给中场，每一个与队友简单的配合，都会赢得球迷们的欢呼雀跃。
在老特拉福德的头几个月并不开心，现在就在我和新队友庆祝的这几秒钟里。我们所作的一切就让我感到像在家一样，我更确定的是转到马德里是我的正确选择。
加拿大人并不反对美国人，我们看美国的电视节目，相对与欧洲和亚洲的产品而言，我们更喜欢美国制造的汽车，每年我们都欢迎成百上千美国人来这里旅游，而且并不太介意他们说：“我们和他们很像。”
当然，我们是不像的，但是第一次跨越国界来这里的人会误以为我们和他们很像。我们城市的建筑物都是国际化的风格，在超市里的名牌也都很常见的。几天以后，新到的人才能感觉到一些不同，他不能准确的指出这些不同。但是我的同事也不能准确的指出这些不同。我们很确定是一件事就是我们不是美国人！
陌生人习惯的认为加拿大是一个多山的被冰雪洗过的国家，当然他在冬天很冷，非加拿大人几乎没有人知道它有时也很热。东部城市在七八月都会遭受湿热的天气，而且事实上每年都有人死于天气过热，在圣诞节的时候，维多利亚会开满粉红色的蔷薇花。
跨文化交际课文翻译
关于跨文化交流，跨文化市场才是第一的真正的首要的范本。
考虑到古罗马帝国的市民，他们是第一个诞生商店的地球文明。
商人们通过在商店的上面树立旗帜来展示他们商品货物的图片来解决跨文化市场的困扰。
这种做法不仅能为罗马帝国中未受过教育的市民服务还能帮助罗马商人们获得被他们用武力征服的殖民地的商业信息。
回顾过去，我们会发现两千多年前的亚里士多德曾明确说过：“有效劝服基本的信念仍可以把他应用到今天的买卖商品上然而在古代的雅典可能会引起一场大的争论”。
很明显的可以看出，交流是现代市场的根基。
毋庸置疑，全球化市场的时代已经到来。
每年超过4万件的商品货物进入国际市场，其中超过一半是来自美国。
这里面85%的商品都不合格。
通往国际化市场成功的道路是建立在失败的市场垃圾碎片和广泛的广告活动之上的。
他们中的大多数之所以会失败，是因为跨文化交流被曲解了。
在跨文化市场里，如果你想把低劣的语言举止降低到最小，那么就不假定任何事情。
几乎我们都听说过关于美国通用汽车公司，他们尽力想把他们的雪佛兰牌汽车销往拉美国家。
但是雪佛兰在说西班牙语的拉美国家按字面意思是不能行走。
当公司发现汽车买不出去的原因时，他们就把车重新命名，然后销往这些国家。
福特汽车公司，美国又一个汽车界的领头羊，也有类似的问题。
他们的pinto 牌汽车在当地也没有达到预期的销售，原因时他们的汽车其意思在当地为男性生殖器。
最终福特公司把所有的名牌汽车重新命名为corcel，其意思为骏马。
伊莱克斯，一个日用电器制造者，其在英国获得了很大的成功。
不幸的是，他们的广告招牌的意思在美国和英国大不相同。
在美国，suck的意思是多虱子的。
英国的牙膏生产商在法国制造出来了一种牙膏叫cue。
它被人们所耻笑。
因为它的名字使人想起了臭名昭著的色情杂志——Cue。
但是市场中的文化意识更多于细心的翻译。
每一文化都有其微妙之处，当然也有其鲜明的禁忌。
尽管大多数的人不能列出他们自己文化的规则，但是他们很明白什么时候这些禁忌被触碰了。
新编跨文化交际英语教程课文翻译
U1reading1跨文化交际日益引起人们的注意的原因：是由于交通工具的进步与通讯手段的发展使得不同国家、不同种族、不同民族的人能够频繁地接触和交往。
L.S.Harms认为，在世界范围内的交际经历了五个阶段：A语言的产生； B文字的使用； C印刷技术的发明； D近百年交通工具的进步和通讯手段的迅速发展； E跨文化交际。
近二十年来的交际是以跨文化为特征的。
二、对跨文化交际的不同理解有的人认为每个人在文化上都是独特的，所以任何两个人之间的交际都是跨文化交际。
文化通常不是指个人的行为，而是指一个群体的生活方式和习惯。
作者认为作跨国、跨种族、跨民族.研究不仅应该是跨文化交际研究包括的内容，而且应该是放在首位的。
在研究一个国家的文化特点时，我们的眼光首先应集中在它的主流文化上，其次才注意它的亚文化和地区文化的特点含义:人们应用符号并借助媒介交流信息的行为与过程；人与人之间直接交往活动；通过媒介进行的信息交流与沟通活动。
人类传播的发展：信息符号传播：手势、有限的声音、体语符号、其它符号、实物口语传播媒介传播传播类型：非人类传播与人类传播伴随人类产生发生出现；不同民族相互接触与融洽的结果；交通和通讯工具的发展促进跨文化交际的发展含义：具有不同文化背景的人们之间进行的交际往来或信息传播与沟通活动文化在跨文化交际中的地位：是跨文化交际的核心；文化的复杂性影响跨文化研究；文化涵盖历史与现实、实物与制度及观念、稳定性与能动性、群体特点与地区及个体差异影响跨文化交际的主要因素：民族的历史与传统、宗教思想、价值观念、社会组织形式、风俗习惯、政治制度、社会发展阶段case1主角被埃及人邀请去家里吃丰盛的大餐，他用餐后说食物很好。
在这种情况下,理查德错误可能是他选择赞美食物本身,而不是整个晚上,的食物。
新编跨文化交际英语教程1~7单元翻译
Unit 2 Page 60 Unit 3 Page 96Unit 5 Page 175 Unit 6 Page 215Case 2A common cultural misunderstanding in classes involves conflicts between what is said to be direct communication style and indirect communication style. In American culture, people tend to say what is on their minds and to mean what they say. Therefore, students in class are expected to ask questions when they need clarification. Mexican culture shares this preference of style with American culture in some situations, and that‘s why the students from Mexico readily adopted the techniques of asking questions in class. However, Korean people generally prefer indirect communication style, and therefore they tend to not say what is on their minds and to rely more on implications and inference, so as to be polite and respectful and avoid losing face through any improper verbal behavior. As is mentioned in the case, to many Koreans, numerous questions would show a disrespect for the teacher, and would also reflect that the student has not studied hard enough.Case 3The conflict here is a difference in cultural values and beliefs. In the beginning, Mary didn’t realize that her Dominican sister saw her as a member of the family, literally. In the Dominican view, family possessions are shared by everyone of the family. Luz was acting as most Dominican sisters would do in borrowing without asking every time. Once Mary understood that there was a different way of looking at this, she would become more accepting. However, she might still experience the same frustration when this happened again. She had to find ways to cope with her own emotional cultural reaction as well as her practical problem (the batteries running out).Case 6When a speaker says something to a hearer, there are at least three kinds ofmeanings involved: utterance meaning, speaker’s meaning and hearer’s meaning. In the dialogue, when Litz said ‘How long is she going to stay?’ she meant to say that if she knew how long her mother-in-law was going to stay in Finland, she would be able to make proper arrangements for her, such as taking her out to do some sightseeing. However, her mother-in-law overheard the conversation, and took Litz’s question to mean “Litz does not want me to stay for long”. From the Chinese point of view, it seems to be inappropriate for Litz to ask such a question just two days after her mother-in-law’s arrival. If she feels she has to ask the question, it would be better to ask some time later and she should not let her mother-in-law hear it.Case 7Keiko insists on giving valuable gifts to her college friends, because in countries like Japan, exchanging gifts is a strongly rooted social tradition. Should you receive a gift, and don’t have one to offer in return, you will probably create a crisis. If not as serious as a crisis, one who doesn’t offer a gift in return may be considered rude or impolite. Therefore, in Japan, gifts are a symbolic way to show appreciation, respect, gratitude and further relationship.Keiko obviously has taken those used items from Mary, Ed and Marion as gifts, for she probably doesn’t know that Americans frequently donate their used household items to church or to the community. Mary, Ed and Marion would never consider those used household items given to Keiko as gifts. No wonder they felt very uncomfortable when they received valuable gifts in return.Case 10In Japan, a company is often very much like a big family, in which the manger(s) will take good care of the employees and the employees are expected to devote themselves to the development of the company and, if it is necessary, to sacrifice their own individual interests for the interests of the company, from which, in the long run, the employees will benefit greatly. But for the French, a company is just a loosely- knit social organization wherein individuals are supposed to take care of themselves and their families. Moreover, the way the French make decisions in the family might also be different from the typical Japanese one, which may not often involve females and the power to decide usually lies with the dominating male. As there are such cultural differences between the Japanese and the French, Mr. Legrand’s decision made Mr. Tanaka feel dumbfounded.Case 12In this case, it seems that the Chinese expectations were not fulfilled. First, having two people sharing host responsibilities could be somewhat confusing to the hierarchically minded Chinese. Second, because age is often viewed as an indication of seniority, the Chinese might have considered the youth of their Canadian hosts as slight to their own status. Third, in China, it is traditional for the host to offer a welcome toast at the beginning of the meal, which is the reciprocated by the guests; by not doing so, the Canadian might be thought rude. The abrupt departure of the Chinese following the banquet was probably an indication that they were not pleased with the way they were treated. The Canadians’ lack of understanding of the Chinese culture and the Chinese ways of communication clearly cost them in their business dealings with the visiting delegation.Case 17When these two men separate, they may leave each other with very different impressions.Mr Richardson is very pleased to have made the acquaintance of Mr Chu and feels they have gotten off to a very good start. They have established their relationship on a first-name basis and Mr Chu’s smile seemed to indicate that he will be friendly and easy to do business with. Mr Richardson is particularly pleased that he had treated Mr Chu with respect for his Chinese background by calling him Hon-fai rather than using the western name, David, which seemed to him an unnecessary imposition of western culture.In contrast, Mr Chu feels quite uncomfortable with Mr Richardson. He feels it will be difficult to work with him, and that Mr Richardson might be rather insensitive to cultural differences. He is particularly bothered that, instead of calling him David or Mr Chu, Mr Richardson used his given name, Hon-fai, the name rarely used by anyone, in fact. It was this embarrassment which caused him to smile. He would feel more comfortable if they called each other Mr Chu and Mr Richardson. Nevertheless, when he was away at school in North America he learned that Americans feel uncomfortable calling people Mr for any extended period of time. His solution was to adopt a western name. He chose David for use in such situations.Case 19Talking about what’s wrong is not easy for people in any culture, but people in high-context countries like China put high priority on keeping harmony, preventing anyone from losing face, and nurturing the relationship. It seems that Ron Kelly had to learn a different way of sending message when he was in China. At home in Canada he would have gone directly to the point. But in China, going directly to the problem with someone may suggest that he or she has failed to live up to his or her responsibility and the honor of his or her organization is in question. In high-context cultures like China, such a message is serious and damaging. In low-context cultures, however, the tendency is just to “spit it out”, to get it into words and worry about the result later. Senders of unwelcome messages use objective facts, assuming, as with persuasion, that facts are neutral, instrumental, and impersonal. Indirectness is often the way members of high-context cultures choose to communicate about a problem. Case 21Sometimes our best intentions can lead to breakdowns (故障)in cross-cultural communication. For example, one of the very common manners of touching --- handshaking --- may result in conflict when performed with no consideration of cultural differences. Among middle-class North American men, it is customary to shake hands as a gesture of friendship. When wanting to communicate extra friendliness, a male in the United States may, while shaking hands, grasp with his left hand his friend’s right arm. However, to people of Middle Eastern countries, the left hand is profane (亵渎的) and touching someone with it is highly offensive. Therefore, in Vernon’s eyes, Kenneth was actually an extremely offensive message to him. Case 22In Puerto Rican culture, as in some other Latin American and Eastern cultures, it is not right for a child to keep an eye-contact with an adult who is accusing him or her, while in the United States, failing of meeting other person’s eye accusing him or her would be taken as a sign of guiltiness. As the principal knew little about this cultural difference in using eye-contact, he decided that the girl must be guilty. Generallyspeaking, avoiding eye-contact with the other(s) is often considered as an insult in some cultures, but may signify respect for authority and obedience in other cultures. Case 25For people from the American culture and western European cultures, one’s time should be scheduled into segments or compartments which are to be kept discrete from one another. They prefer to do one thing at a time. They will be annoyed when they have made an appointment with somebody, only to find a lot of other things going on at the same time. They don’t like to interrupt others and be interrupted by other while they are doing something. In contrast, people from many other cultures including the Chinese culture are more likely to operate with several people, ideas, or matters simultaneously. They are more easily distracted and subject to interruptions, which they would not usually mind very much. The miscommunication between Katherine and the director can be ascribed to their lack of knowledge about each other’s way of using time.In this case, to the Chinese director as well as many other Chinese people, it is natural to handle the other things which needed to be dealt with immediately. He may have thought that, in this way, he utilized the time best. But to Katherine and most Westerners, it’s quite different. They tend to do things strictly according to their schedule and appointments with others, which is their concept of using time best.高语境交流和低语境交流（由高到低排列）Japanese, Chinese, Korean, African American, Native American, Arab, Greek, Latin,Italian,English,Frech,Amercian,Scandinavian,German,German-Swiss。
大学跨文化英语 综合教程I Unit 3 Are They Typical课文翻译
Reading & DigestingAre They Typical?Cathy N. Davidson1 Unlike my American students, students at Kansai Women’s University rarelyattended my office hours. Ten one day a local newspaper reporter interviewed me for a column about gaijins’ impression of the typical Japanese woman.2 Before moving to Japan, I could answer without hesitation. I had the samepreconceptions that most Westerners have about Japanese women— submissive, flirtatious and accommodating. After teaching in Japan for several months, I was unable to characterize the Japanese women I’d met. I was impressed, in general, by their strength and independence, but I didn’t know how to describe “the typical Japanese woman.”3 “Is there one?” I finally asked helplessly.4 I told the reporter that I now knew what was not typical (I’d seen only twogeisha), but I had no clue what a typical Japanese woman was.5 “I guess I’ll have to spend the rest of my year trying to find her!” I joked.6 I don’t know how this joke translated but according to the article, I wasdescribed as a “feminist”who had come to Japan partly to learn more about Japanese women. Suddenly students began showing up during my office hours, as if my words in the newspaper were an invitation for them to come to discuss personal matters with me or ask my advice without compromising their own lives.Apparently, I had said publicly that I was interested in learning more about Japanese women so students came to share their opinions.7 “I am the typical Japanese woman,” my neighbor, Mrs. Okano, insists a fewmornings after reading the newspaper.8 “I’m serious,”my neighbor says, “if you want to know anything abouttypical Japanese women, you can ask me.”9 “Why do you consider yourself ‘typical’?” I ask her.10 “Because I am,” she laughs. “There’s nothing unusual about me at all!”11 “I think it’s unusual,” I say admiringly, “for somebody to admit they’retypical. Most people think they are pretty special.”12 “Oh, maybe in America,” she laughs. “But in Japan, every womanthinks they’re typical.”13 As we laugh, the mailwoman approaches and Mrs. Okano excusesherself to meet her.14 She reminds the mailwoman that from now on her mail should bedelivered to her new address.15 “You’re moving today?” I ask, surprised at how disappointed I feel.16 “Gomennasai, gomennasai,” she apologizes, realizing that I wasunaware. Probably everyone else at Maison Showa has known for weeks.17 I tell her I’m sorry to hear that she is moving, but that I hope she willenjoy her new apartment.18 “It’s a house,” she says, unable to conceal her pride.19 She is expecting the movers soon but insists on inviting me to giveme a copy of a map she has neatly drawn, marking the way to her new house.20 “Now you can come and visit me,” she beams, handing it to me. “I also gavemy husband a map this morning so he can find it tonight after work.” She says this casually.21 “I don’t understand. You mean, he doesn’t remember the way?”22 “He’s never been there.”23 “I don’t understand,” I repeat, this time in Japanese. “He’s never beenthere?”24 Now she’s confused, and repeats again, in her best English.25 “Excuse me, please,” I say, upping my politeness level in Japanese. “I don’tunderstand, how he could have bought a house without seeing it?”26 “He didn’t buy the house, I did.”27 “And he never saw it before you bought it?”28 “Of course not. That’s woman’s work. I told you I’m a typical Japanesewoman. Isn’t this how women do it in America?”29 Mrs. Okano is shocked when I tell her that few American married womenmake major financial decisions without consulting their husbands.There might be some, but I don’t know any30 “Really?” She shockingly responds.31 “Never.”32 “What about a car?” she asks me.33 I shake my head no.34 “Appliances — refrigerator, television?”35 “Not usually.”36 “Furniture?”37 “Probably not. Most American husbands would be mad to comehome and discover their wife had just bought a new couch or dining roomset without consulting them.”38 “I thought all American women work, earn their own money?” Shestrangely replies.39 “It’s true that many American women work outside the home,” I reply,slowly. “But even the ones who earn their own money often consult theirhusbands about big purchases.”40 “This is what Americans call ‘women’s lib3’?” Mrs. Okano laughs butquickly apologizes for her rudeness.41 By noon, everyone in our apartment complex will have heard abouthow the poor gaijin woman is a full-time college teacher, but can’t buy asofa without asking her husband’s permission.42 “Kawaiso!” she says finally, exchanging her laughter for an expressionof sympathy (How ridiculous!). She reaches out and pats my back, as if I’ma small child badly in need of comforting.43 “No wonder you like Japan so much!” she says.参考译文她们够典型吗？凯西·N·戴维森关西女子大学的学生与我在美国的学生不同，她们很少在答疑时间露面。
大学跨文化英语 综合教程I Unit 3 It’s Only Skin Deep课文翻译
Reading & ReflectionIt’s Only Skin DeepJulia Wood1 Communication professor Robert Entman studied national nightly news programming. He reports that in stories about black issues, 33 black experts and 27 white experts appeared. In news stories about issues not specifically relevant to African Americans, 94 white experts and only 15black experts appeared. This pattern encourages viewers to assume that African Americans can speak knowledgeably only about African American issues, whereas whites can speak with authority about African American and other issues alike.2 When we think stereotypically, we expect people to conform to our perceptions of the group to which we assign them. Sometimes, however, we meet somebody who doesn’t ft our stereotypes of the group to which we think he or she belongs. Have you ever said or heard the phrases “woman doctor,”“male nurse,” or “woman lawyer”? Notice how they call attention to the sex of the doctor, nurse, or lawyer. Have you ever heard or used the phrases “man doctor,”“women nurse,” or “man lawyer”? Probably not —because it is considered normal for men to be doctors and lawyers and women to be nurses. “Woman doctor,”“male nurse,” and “woman lawyer”spotlight the sex of individuals as the element worthy of notice. The phrases also reflect stereotyped views of the professional groups.3 When we mark an individual as an exception to his or her groups, we unknowingly reveal our own stereotypes. In fact, we may reinforce them because marking an individual who doesn’t conform to the stereotypes as unusual leaves our perceptions of the group unchanged. All we do is to remove the “exceptional individual” from the group. Consider these statements:White manager to “You really are exceptional at your job.”black manager:Male professional to “You don’t think like a woman.”female professional:Able-bodied individual “I’m amazed at how well you get around.”to person in wheelchair:Upper-class person to “It’s remarkable that you take college classes.”working-class person:White person to “I can’t believe you don’t like to dance.”African American:Heterosexual to “I think it’s great that you have some male friends.”lesbian:Homeowner to “You speak so articulately.”maid:White man to “I never think of you as black.”black man:African American to “You’re not as stunny as most of your people.”white person:Christian to “I’m surprised at how generous you are.”Jew:4Would any of the above statements be made to a member of the speaker’s group? Would a heterosexual say to a heterosexual woman, “It’s great that you have some male friends”? Would a white man say to another white man, “I never think of you as white”? Would a maid say to his or her employer, “You speak so articulately”? Would a white person say to another white person, “I can’t believe you don’t like to dance”? In each case, it’s unlikely. By changing the speakers in the statements, we see how clearly the statements reflect stereotypes of groups.5Communicating that you perceive an individual as an exception to his or her group invites two results. First, it expresses your perception that the person belongs to a group about which you have preconceptions. Understandably, this may alienate the other person or make her or him defensive. The person may feel compelled to defend or redefine the group from which you have removed that individual. An African American might, for instance, say “lots of blacks don’t enjoy dancing.” A working class person might inform an upper-class person that “education has always been a priority in my family.”6 A second possible response to communication that marks an individual as an exception to her or his group is the effort to deny identification with the group. A professional woman may strive not to appear feminine to avoid being judged by the colleagues’ negative perceptions of women. A white person may try to “talk black” or play music by black artists to prove he or she isn’t like most whites. Te group stereotypes — no matter how inaccurate — are left unchallenged.7Whether individuals defend or redefine their groups or separate themselves from the groups, there is one result: Te possibilities for open communication and honest relationships are compromised. So the single most important conclusion is that we need to be aware that seeing an individual as an exception to his or her group might also communicate our stereotypes.参考译文不可以貌取人朱莉亚·伍德传播学教授罗伯特·安特曼曾对国内晚间新闻节目做过一项调查。
跨文化交际英语-阅读教程3课文翻译
第一单元现代社会依赖于技术创新，而技术创新须依靠知识产权来保障。
越来越多的国家遵守国际条约，实行知识产权保护。
但这方面做得还远远不够。
我们来回顾一下过去，看看缺乏知识产权保护会导致什么样的后果，从而吸取教训。
许多西方公司付出了惨痛的代价才发现，知识产权保障机制还未健全时，在东南亚投资无异于将钱付诸东流。
要进入这些市场，西方公司不仅必须向相关当局说明他们的产品，而且还要说明他们产品的制作过程。
而结果经常是本该受到知识产权保护的产品很快被无耻地抄袭。
盗用知识产权的例子不胜枚举。
例如，美国化学制品巨头杜邦向一亚洲国家引进了一种名叫Londax的著名除草剂，用来除掉稻田里的杂草。
该公司在该产品的研发上投资了数百万美元，而且又投入了2500万美元在当地开设了一家生产厂家。
然而，不到一年以后，一瓶瓶非常廉价的冒牌Londax公然上市了。
冒牌产品和正宗产品除了价格外的唯一区别是冒牌产品的名称是Rondex，用的是蓝色瓶而不是正宗产品用的绿色瓶。
但是，由于冒牌产品的价格比正宗产品的价格低廉许多，它成功毁掉了杜邦公司的投资。
同时它也使得该公司不再愿意投资于新化学制品的研发。
生产Londax的配方本应该被当作是杜邦公司的知识产权。
其他非法使用该配方的公司是犯了偷盗行为，就像盗取了杜邦公司的机器或者该公司的其他财产一样。
不光是产品，在亚洲市场上保护一个品牌也曾经是几乎不可能的事。
就连Kellogg’s玉米片的生产商Kellogg’s公司也发现自己的产品被山寨：Kongal 牌玉米条，连包装也几乎一模一样。
不幸的是，和杜邦公司的事件一样，Kellogg’s 公司成功惩罚侵权者的几率几乎为零，因为当地的法律不承认知识产权保护的概念。
幸好，在经过许多轮世贸组织的谈判后，情况大为改观。
然而，跨国公司必须保持警惕，以防被侵权。
总有人试图从别人的研发、投资、商誉中牟利。
如果成果得不到法律保护，创新就是空话。
如今你经常会听到“知识产权”这个词——通常是从产权者嘴里。
跨文化交际英语阅读教程所学课文翻译
Unit1二十一世纪的盗版现象课文一现代社会依赖于技术创新，而技术创新须依靠知识产权来保障。
越来越多的国家遵守国际条约，实行知识产权保护。
但这方面做得还远远不够。
我们来回顾一下过去，看看缺乏知识产权保护会导致什么样的后果，从而吸取教训。
许多西方公司付出了惨痛的代价才发现，知识产权保障机制还未健全时，在东南亚投资无异于将钱付诸东流。
要进入这些市场，西方公司不仅必须向相关当局说明他们的产品，而且还要说明他们产品的制作过程。
而结果经常是本该受到知识产权保护的产品很快被无耻地抄袭。
盗用知识产权的例子不胜枚举。
例如，美国化学制品巨头杜邦向一亚洲国家引进了一种名叫Londax的著名除草剂，用来除掉稻田里的杂草。
该公司在该产品的研发上投资了数百万美元，而且又投入了2500万美元在当地开设了一家生产厂家。
然而，不到一年以后，一瓶瓶非常廉价的冒牌Londax公然上市了。
冒牌产品和正宗产品除了价格外的唯一区别是冒牌产品的名称是Rondex，用的是蓝色瓶而不是正宗产品用的绿色瓶。
但是，由于冒牌产品的价格比正宗产品的价格低廉许多，它成功毁掉了杜邦公司的投资。
同时它也使得该公司不再愿意投资于新化学制品的研发。
生产Londax的配方本应该被当作是杜邦公司的知识产权。
其他非法使用该配方的公司是犯了偷盗行为，就像盗取了杜邦公司的机器或者该公司的其他财产一样。
不光是产品，在亚洲市场上保护一个品牌也曾经是几乎不可能的事。
就连Kellogg’s玉米片的生产商Kellogg’s公司也发现自己的产品被山寨：Kongal 牌玉米条，连包装也几乎一模一样。
不幸的是，和杜邦公司的事件一样，Kellogg’s 公司成功惩罚侵权者的几率几乎为零，因为当地的法律不承认知识产权保护的概念。
幸好，在经过许多轮世贸组织的谈判后，情况大为改观。
然而，跨国公司必须保持警惕，以防被侵权。
总有人试图从别人的研发、投资、商誉中牟利。
如果成果得不到法律保护，创新就是空话。
跨文化交际课文翻译
Speaking English with a Japanese mind日本人在达到上学年龄后就要学英语，这些人在学会英语之后就可能用英语进行对外交流，但是他们所使用的英语要受到他们本民族的语言和文化的影响。
因此这就会造成困扰和误解在与其他用英语的人交流时。
AM,当他作为索尼公司的首席执行官时，在一次给美国的商学会做报告时他指出了这两种语言的明显差异。
他举了一个例子，一个美国商人向他的一个日本生意上的伙伴提议了一项计划。
可是当美国人完成时，日本人才开始谈论这个项目听起来多么有趣并且他们公司也有同样的想法。
美国人认为这个项目肯定会被接受。
但是随着辩论的拖延，美国人的关注也开始减弱，然后日本人说，不管怎样。
AM告诫说，接下来就是你要仔细听的时候了。
因为真正的回答是在那个词语的后面。
他经常告诫他的部下官员要用一种大多数的使用英语的人都习惯的方式说话，如果他想被别人理解。
他还告诫说，在日本你可能是大多数，但是到了国外你就是一小部分。
要想用一种大多数人都能最大限度的理解你的方式说话需要更多的语法知识和大量的词汇。
你必须对你所谈话的那个人的交流方式，社交礼仪，价值观等等很熟悉。
日本人的说话顺序正好和说英语的人相反。
甚至就是一个非常简单的句子，比如英国人会说，你得带伞因为要下雨。
而日本人会说，因为会下雨所以你要带伞。
不管这种正常的表达方式的顺序是否会控制想法顺序还是什么，日本人这种用不同顺序的表达信息的方式会让那些说英语的国家的人且对日本语言不了解的人感到困惑。
另一个例子就是，一些说英语的日本人和美国的一些领导举行卫星电视会议来讨论两国间的经济和贸易关系。
日本的参会者说着流利的英语，同时会被翻译成日语以供那些不懂得英语的人理解。
美国人，当然了，说的话也要被翻译成日语。
然而，对于那些想听到用原汁原味的讨论的人来说，多路传输声音系统提供了条件。
在讨论期间，一个美国人问道汇率的变化是否会导致美元的贬值进而严重影响到日本对美国的出口呢。
新编跨文化交际英语教程1-6单元翻译(Word可编辑版)
纵观历史,我们可以清楚地看到,人们由于彼此所处地域、意识形态、容貌服饰和行为举止上存在的差异,而长久无法互相理解、无法和睦相处。
在这种情况下,跨文化交际作为一个特定的研究领域得以形成和发展。
值得注意的是, 人类文明在发展过程中所遭受的许多挫折, 既是个人的, 又是全球性的: 人类历史进程总是充满了个人问的直接冲突和民族间的误解一一从骂骂咧咧到孤立主义直至到武装冲突, 大大小小争端不绝。
很显然, 文化间以及亚文化问的交往比以前多了, 这迫切要求我们共同努力, 去理解有着不同信仰和文化背景的人们, 并与之和睦相处。
通过加深认识和理解, 我们能够与生活方式、价值观念不同的人们和平共处: 这不但有益于我们周遭环境的安定, 也是维护世界和平的决定性因素。
Translation Unit 2文化有时候被称为我们的心智程序, 我们“头脑的软件”。
但是, 我们可以进一步引中这个用电脑所做的类比, 把文化看作是支持运行的操作环境。
文化就像电脑使用的Dos 或者unix 或者“视窗”(windows) 等操作系统一样, 使我们能在各种各样的实际应用中处理信息。
用“视窗”这个比喻来描述文化似乎也很有吸引力。
文化就是我们心灵的视窗,透过它我们审视生活的方方面面。
一个社会中不同个体的视窗是不大一样的, 但都有着一些重要的共同特征。
文化就好像是鱼畅游于其中的水一般, 人们想当然地把文化看成是客观存在的事实, 因而很少去研究它。
文化存在于我们所呼吸的空气之中, 文化对于我们了解我们自身之为何物是必不可少的, 就正如生命离不开空气一样。
文化是特定群体的共有财产, 而不单是个体的特征。
社会按照文化设定的程序运作, 这种程序来自于相似的生活体验以及对这种生活体验之含义的相似阐释。
如果文化是一种心智程序, 那么它也是现实的心灵地图。
从我们很小的时候开始, 文化就告诉我们应该看重什么、偏好什么、规避什么和做些什么, 文化还告诉我们事物应该是什么样。
跨文化交际教程 部分段落翻译
no one when he uses a word has in mind exactly the same thing that another has ,and the difference, however tiny, sends its tremors throughout language在用词达意方面没人想的会和他人一样/每个人想的都不一样,而这些差别,不论其多么微小,都会在语言中造成一连串的影响.The American nuclear family usually has its own separate residence and is economically independent of other family members. Relatives are still considered "family" but are often outside the basic obligations that people have to their immediate families.美国的小家庭往往有独立的居所，而且经济独立于大家庭的其他成员。
亲戚也被认为是“家庭”的一份子，但是并不需要承担像对直系亲属那样的责任。
The independence from parents is not an indication that parents and children do not love each other. Strong love betweenparents and children is universal and this is no exception in the American family.独立于父母并不意味着孩子和父母之间不相亲相爱。
父母和子女之间浓厚的爱是普遍的，在美国家庭也不例外。
No formal initiation in the U.S. through which young people pass from childhood to adulthood. There are, however, cultural practices that signify maturity and cultural contexts that have particular significance for the transition from youth to adulthood. 在美国，年轻人从孩提时代到长大成人没有正式的仪式。
跨文化交际-unit1-6-课后translation中英对照
跨文化交际-unit1-6-课后translation中英对照Unit 1 Page 22The growth of intercultural communication as a field of study is based on a view of hi story that clearly demonstrates people and cultures have been troubled by a persistent i nability to understand and get along with groups and societies removed by space, ideol ogy, appearance, and behavior from their own. What is intriguing about many of huma n civilization's failure is that they appear to be personal as well as global. The story of h umankind is punctuated with instances of face-to-face conflicts as well as international misunderstanding--major and minor quarrels that range from simple name-calling to i solationism or even armed conflict.It is obvious that increased contact with other cultures and subcultures makes it impe rative for us to make a concerted effort to get along with and to try to understand peop le whose beliefs and backgrounds may be vastly different from our own. The ability, thr ough increased awareness and understanding, to peacefully coexist with people who do not necessarily share our lifestyles or values could benefit us not only in our own neigh borhoods but could be the decisive factor in maintaining world peace.纵观历史，我们可以清楚地看到，人们由于彼此所处地域、意识形态、容貌服饰和行为举止上存在的差异，而长久无法互相理解、无法和睦相处。
跨文化交际-unit1-6-课后translation中英对照
跨文化交际-unit1-6-课后translation中英对照Unit 1 Page 22The growth of intercultural communication as a field of study is based on a view of hi story that clearly demonstrates people and cultures have been troubled by a persistent i nability to understand and get along with groups and societies removed by space, ideol ogy, appearance, and behavior from their own. What is intriguing about many of huma n civilization's failure is that they appear to be personal as well as global. The story of h umankind is punctuated with instances of face-to-face conflicts as well as international misunderstanding--major and minor quarrels that range from simple name-calling to i solationism or even armed conflict.It is obvious that increased contact with other cultures and subcultures makes it impe rative for us to make a concerted effort to get along with and to try to understand peop le whose beliefs and backgrounds may be vastly different from our own. The ability, thr ough increased awareness and understanding, to peacefully coexist with people who do not necessarily share our lifestyles or values could benefit us not only in our own neigh borhoods but could be the decisive factor in maintaining world peace.纵观历史，我们可以清楚地看到，人们由于彼此所处地域、意识形态、容貌服饰和行为举止上存在的差异，而长久无法互相理解、无法和睦相处。
跨文化交际-unit1-6-课后translation中英对照
跨文化交际-unit1-6-课后translation中英对照Unit 1 Page 22The growth of intercultural communication as a field of study is based on a view of hi story that clearly demonstrates people and cultures have been troubled by a persistent i nability to understand and get along with groups and societies removed by space, ideol ogy, appearance, and behavior from their own. What is intriguing about many of huma n civilization's failure is that they appear to be personal as well as global. The story of h umankind is punctuated with instances of face-to-face conflicts as well as international misunderstanding--major and minor quarrels that range from simple name-calling to i solationism or even armed conflict.It is obvious that increased contact with other cultures and subcultures makes it impe rative for us to make a concerted effort to get along with and to try to understand peop le whose beliefs and backgrounds may be vastly different from our own. The ability, thr ough increased awareness and understanding, to peacefully coexist with people who do not necessarily share our lifestyles or values could benefit us not only in our own neigh borhoods but could be the decisive factor in maintaining world peace.纵观历史，我们可以清楚地看到，人们由于彼此所处地域、意识形态、容貌服饰和行为举止上存在的差异，而长久无法互相理解、无法和睦相处。
新编跨文化交际英语1-10课后翻译
Unit 2 Page 60Unit 3 Page 96Unit 5 Page 175Unit 6 Page 2158Translation如果接受这样的信念，认为以往的存在状况影响着我们对现实的看法，并且接受相应的原则，认为每个人都有着相似的但又不完全一样的个人经历，那么，随之就得到这样的结论：另一个人对宇宙的描述不一定会和我们对宇宙的描述完全一样。
然而，我们大多数人似乎仍认为我们自己感知事物的方法是唯一正确的。
我们常常忽略感知的差异，并且断定，如果一个人不知道巴比罗•毕加索是有史以来最伟大的艺术家，他简直就不懂艺术。
实际上，他很可能有着不同的经历，对他来说，什么是伟大的艺术跟我们对于艺术的感知或许并不一致。
在我们的日常活动中，感知差异常常出现在不同的群体之间。
不同年代的人、不同少数民族、不同职业和不同文化有着相冲突的价值观念和目标，这些都影响着他们对于现实的感知和解释。
我们的文化是导致感知不一致的主要因素。
文化影响着我们对于现实看法的形成。
因此，它在跨文化交际中起着一种主导作用。
我们的文化以各种方式告诉我们，怎样去判断别人，使用什么标准去做判断。
这样评价的危险在于它们常常是不真实的，武断的并导致误解的。
相信并在行为中表现出仿佛只有我们和我们的文化才发现了最真实而且是唯一的标准，对世界持这样的看法是极其天真幼稚的。
9Translation身处异域文化的人们总会面临着这样一个问题，即为了适应当地人的信仰、价值观、准则和社会规范，到底需要在多大程度上改变自己的行为举止呢？在交往中谁有责任把文化差异考虑在内？是应该让来访者、新来的人或旅居者调整自己的行为以适应当地文化，还是让当地人改变交流方式，从而为初来乍到的人们提供便利？人们必须多大程度地改变自己文化的信仰、价值观、准则和社会行为来以适应主导文化的模式呢？俗话说“入乡随俗”，很明显，这让改变的重任落在了新来者的身上。
话虽很有道理，但并不能适用于所有情况。
- 1、下载文档前请自行甄别文档内容的完整性，平台不提供额外的编辑、内容补充、找答案等附加服务。
- 2、"仅部分预览"的文档,不可在线预览部分如存在完整性等问题,可反馈申请退款(可完整预览的文档不适用该条件!)。
- 3、如文档侵犯您的权益，请联系客服反馈,我们会尽快为您处理(人工客服工作时间：9:00-18:30)。
第一单元现代社会依赖于技术创新，而技术创新须依靠知识产权来保障越来越多的国家遵守国际条约，实行知识产权保护。
但这方面做得还远远不够。
我们来回顾一下过去，看看缺乏知识产权保护会导致什么样的后果，从而吸取教训。
许多西方公司付出了惨痛的代价才发现，知识产权保障机制还未健全时，在东南亚投资无异于将钱付诸东流。
要进入这些市场，西方公司不仅必须向相关当局说明他们的产品，而且还要说明他们产品的制作过程。
而结果经常是本该受到知识产权保护的产品很快被无耻地抄袭。
盗用知识产权的例子不胜枚举。
例如，美国化学制品巨头杜邦向一亚洲国家引进了一种名叫Londax的著名除草剂，用来除掉稻田里的杂草。
该公司在该产品的研发上投资了数百万美元，而且又投入了2500万美元在当地开设了一家生产厂家。
然而，不到一年以后，一瓶瓶非常廉价的冒牌Londax公然上市了。
冒牌产品和正宗产品除了价格外的唯一区别是冒牌产品的名称是Rondex，用的是蓝色瓶而不是正宗产品用的绿色瓶。
但是，由于冒牌产品的价格比正宗产品的价格低廉许多，它成功毁掉了杜邦公司的投资。
同时它也使得该公司不再愿意投资于新化学制品的研发。
生产Londax的配方本应该被当作是杜邦公司的知识产权。
其他非法使用该配方的公司是犯了偷盗行为，就像盗取了杜邦公司的机器或者该公司的其他财产一样。
不光是产品，在亚洲市场上保护一个品牌也曾经是几乎不可能的事。
就连Kellogg '玉米片的生产商Kellogg '公司也发现自己的产品被山寨：Kongal牌玉米条，连包装也几乎一模一样。
不幸的是，和杜邦公司的事件一样，Kellogg '公司成功惩罚侵权者的几率几乎为零，因为当地的法律不承认知识产权保护的概念。
幸好，在经过许多轮世贸组织的谈判后，情况大为改观。
然而，跨国公司必须保持警惕，以防被侵权。
总有人试图从别人的研发、投资、商誉中牟利。
如果成果得不到法律保护，创新就是空话。
如今你经常会听到知识产权”这个词一一通常是从产权者嘴里。
这不是意外，所谓知识产权”可是能够让人挣大钱的，所以无数人想使你确信：知识产权是必需的，而不是忽悠全球消费者的大噱头。
他们最有可能告诉你，知识产权应该受到保护，否则创新”无从谈起。
可为什么搞出这样一种东西，也就是其他人都从里面挣钱，而你却什么也得不到？虽然这是个亟待处理的问题，但它还是种对于创新的狭隘观点。
创新是一个合作的过程，是一种建立在无数人努力之上的社会进程。
人们很自然地会去创新，会去合作，会去创造性地解决问题。
从这个角度看，保护知识产权会阻碍创新，因为人们无法利用各自的创意，甚至是相似的创意，否则就得支付一大笔钱或者面临起诉。
如果要找个例子，那就看看亚洲在信息技术方面的创造力。
可以说，许多程序员和工程师或多或少都使用过一些盗版软件，以此磨炼技术。
这些人如今拥有的技术对现代经济社会是不可或缺的。
假设他们不得不支付市场价”来使用正版软件呢？他们肯定无力承受，从而失去学习的机会。
那样的话，在技术领域能够创新的人就会更少。
所有人的生活都将变得更糟糕一一除了知识产权的拥有者！市场价”被我打了引号是有原因的。
知识产权有个肮脏的小秘密：知识产权不参与自由市场竞争。
如果你读过报纸的财经版，你会知道像进口关税这样的保护主义政策对经济不利，因为他们破坏了自由市场价格。
但是知识产权同样破坏自由市场价格，而且程度上要严重得多。
想想看，如果对某样商品征收关税并使其市场价格提高一倍是不对的，那么为什么以知识产权的名义让价格变成十倍就被认可了呢？众所周知，当受到知识产权保护而不是任其在自由市场中竞争时，软件和药品这类产品的价格要高上许多倍。
经济学家说让自由市场决定价格大有益处，如果是这样，现行的知识产权保护制度必须改变。
所以下次你听到有人以创新的名义大谈知识产权时，转转脑子，你就会明白他的真实意图：实际上，我才不管有没有创新，只要我能买新款保时捷就行了。
你们能不能为我付钱？”第二单元网络随时在拓展，它几乎可以给大多数学科提供无限量的信息。
除了提供大量信息之外，网络使用起来也方便快捷。
如今，我们拥有很多设备它们可以联网并展示信息，即使当你在赶路时也是如此。
因此，网络可以提供一个获取信息的方便途径，而且网络已经受到了学生们的极力推崇。
如果一位学生有条件上网，那么他/她就没有必要去图书馆查找资料。
这样不仅节省了大量的时间也省去了交通费。
几乎可以这样说，学生们比上班族有更多的时间浏览网页，网络上提供的信息有助于他们完成学习任务，这一点成了他们上网的额外动机。
网络提供的这种自由和传统的媒介相比当然有着明显的区别。
例如，出版公司会慎重选择作者。
这样的公司要求很高，所以只有当作者在某一领域很有资历和经验时，才会出版他的书。
在一本书出版前，出版商会请一些别的专家对该书加以评论，而且公司聘请的编辑和设计人员会对该书做进一步的改善。
编辑们通常给出建议将一本书改长或者缩短，还会改善作者的语言以使作品更清晰、更容易让读者读懂。
设计人员则处理书的版面问题，包括封面、照片和其他图形类的东西，甚至还包括字体以及文本的风格。
然而这样的限制很少应用于网络。
网络从各个层面上来说都是不受控制的媒介，没有老板决定谁的书将会出版，没有评论家去验证信息的可靠程度，没有编辑或者设计人员去改进书的原样，也很少有法律或政府规定去验证信息的可接受性或者要求作者对他们的资料能够做出解释。
因此，网络缺少大多数媒体都具备的质量保证这种质量保证有助于广大读者相信他们的所见、所读以及所闻。
这一缺陷造成的结果是显而易见的。
网络上随处可见一些网站，这些网站的内容如果用传统媒介呈现出来则会被认为是非法的。
网络允许人们发布观点，就算这些观点毫无根据或带有歧视。
影视和广播公司比出版公司具有更加严格的规定。
为了限制它们暴露给听众和观众的（色情的、种族的和政治的）偏见的数量，法律控制着它们节目的内容。
严格的法律限制也对节目中色情和暴力的数量进行控制。
为了让听众和观众不受到脏话的冒犯，这类节目中的语言也被严格控制。
当对一个节目存在疑问时，负责播放该节目的公司往往会请律师核查节目中的内容和语言有没有触犯法律。
那么，很明显，想要把网络当作信息来源去完成学习任务的学生在使用从网络上搜寻到的资料时就需要小心谨慎。
很重要的一点就是要核查一个网站是由权威机构（如大学或者出版商）登记创办的，还是由某个个人，即某个私人网络账户持有者创办的。
同时要查一下该组织的标志或者标明其不同部门和办公室以及任务说明的机构结构表，也要寻找有关它的历史以及未来计划的信息。
换句话说，要查询一个专业的官方网站所具有的那些特征。
这并不是说个人创办的网站都不可信，远非如此，有些个人网站是很不错的。
一些德高望重的教授和学术教科书的作者拥有他们自己的网站，这些网站是很有价值的，它们提供的资料是值得相信的。
但是，如果一个网站的作者没有能够把他/她的联系方式提供给浏览者，或者忘了给出证明其资历的个人资料，那么他/她就会受到怀疑。
个人资料，即关于一位作者资历的信息，对学生们核查一个网站的可靠性非常有帮助。
看一看作者为谁工作以及他/她的职业记录，也仔细查看一下他/她的资格证书、研究记录和出版物，然后想一想下面的问题：目前他/她就职于哪所大学？将工作多长时间？这所大学有名望吗？该作者在这一学科领域是否有足够长时间的经验？此人获得了博士学位吗（有些优秀的研究人员没有博士学位，但是拥有博士学位在我们考查一个人的可信度时仍是一个让人放心的标志）？该作者是否参与了一些研究项目？有没有在杂志上发表过文章？是否与知名的出版商出版过学术书籍？要善于批评和提出疑问。
学生们有时可能会发现一个网站上没有电子邮件地址。
如果是这样，通过在线出版物目录查找该作者的名字，看他是否出名或者是否在你感兴趣的学科领域发表过什么作品。
如果有电子邮件地址，仔细地看一看。
它看上去是不是像一个个人信箱而不是集体信箱呢？如果你仍有疑虑，你可以直接给该网页的作者发电子邮件询问有关他们工作的事宜。
但是，这样做时要有礼貌，要让他证明他具备写有关这个主题的权威性文章的资格。
要表现出对这一话题的兴趣，这样会有助于你和该作者的通信往来。
然后你可以列出一份联系表，在建立电子网络关系中开始大显身手。
另一个检查网络信息的方法是仔细检查文件本身。
仔细检查和寻找学术作者写作时遵循的惯例。
这些惯例包括使用其他作者的最新资料，也包括为感兴趣的读者提供方便的参考文献。
学术作者也使用脚注或尾注来为自己所写的内容增添细节。
他们作品的语气很可能是客观的、非个人的，写作风格可能很正式。
最后，值得尊敬的网络他们学习领域的现代研究方法非常熟悉。
.学习参考网络为我们提供了无限、方便、廉价的途径以获取大量信息但是信息的质量和可靠性应该得到核查。
也就是说，学生们需要自己当自己的质量监控师。
第三单元Tracy99发布于一周前我知道我们都要睡觉，可这是为什么呢？在床上呆这么久看起来像是把本可以用来学习或赚钱的时间都浪费掉了。
就不能在觉得累的时候随时小睡一会儿吗？DrSue回答于两天前你好！让我们先来把一件事给弄明白：你不能简单地把几小时的睡眠时间用来学习或工作，因为你需要在合适的时间睡觉，所谓适合睡觉的时间指的是晚上10点到次日凌晨6点。
为什么呢？嗯，当然是因为这段时间天是黑的而黑暗能帮助你入睡，但更重要的一点是因为身体计划好了要在这段时间把自己给清理一下。
研究表明身体器官的清理是有特定顺序的，先从肝开始，然后是肺，最后才轮到肠。
大脑也需要利用停工期来让化学物质把堆积在神经细胞（神经元）空隙中的斑清理掉。
这种内务管理能让大脑修复记忆，巩固新知。
Maxc发布于四天前如果睡得不好或只睡了一小会儿会怎样？DrHayt on回答于两天前问得好。
谢谢你问这个问题。
睡眠质量差或睡眠不足是危险的如果这一问题长期存在的话就更是如此。
各种问题都有可能出现，比如说认知方面的精神不集中、注意力集中时间短、失忆和失语，有些问题还会威胁到身体健康，比如增加我们患肥胖症和糖尿病的风险。
要是你很长一段时间以来都仅靠短时间的睡眠而活了下来，你就已经有了睡眠赤字”或睡眠负债”。
你得补足缺失的睡眠来偿还这负债。
支付”很多年前欠的睡眠账单理论上来说是可行的。
不过睡眠负债这个概念具有争议性，一些医学专家拒绝承认它，因为观察和实验都无法证明其存在。
EllaB33发布于两天前我们睡着的时候到底发生了什么？我曾听人说睡着时做的梦能帮助我们回忆过去，规划未来。
DrSmith回答于一天前睡眠不太可能会告诉我们太多关于我们过去和未来生活的事。
睡眠与现在——也就是此时此地保养大脑和身体的需求相关。
至于梦，它们可能仅仅是我们在第一个答案中所讨论到的大脑修复记忆巩固新知这一过程的产物。
我们会在REM（快速眼动）睡眠期做梦，这时候你的眼球会在眼皮底下朝各个方向快速转动。