菊与刀英文阅读报告chrysanthemum-and-the-sword
关于菊与刀的启示（5篇）
关于菊与刀的启示（5篇）第一篇：关于菊与刀的启示学习《毛泽东思想和中国特色社会主义理论体系概论》给我的启示读《菊与刀》有感，关于日本民族精神对现代中国社会发展的启示第一次知道这本书的时候，是一次毛概课上老师推荐过的。
说是以客观的局外人的身份从这个书的角度去观察和了解日本。
后来就去看，发现其中对日本人的描写让我对日本文化，经济，社会环境的，犹如醍醐灌顶。
由于过去几年来，中日两国的磨擦冲突有点厉害。
如日本首相的参拜靖国神社，珠海的日本人嫖妓，西安的日本留学生辱华，东海油田的利益冲突，SKII事件等等，引发一系列的我们国内对日本的攻讦与反日情绪的升级，在主流意识的引导底下，国内重新开始了一股读日本热，我身边的为数不少的同学和朋友，多是带着成见来作分析，先下结论再找问题，一味反日、仇日，未能客观实在地分析我们这个可怕的邻国。
其实对于日本，我们前辈的研究比我们要冷静和客观得多，例如这一本《菊与刀》。
这个名字意味着日本民族的双重性，菊花是日本皇室的标志，刀象征着日本的武士道精神，作者的这个题目意图表现出日本人本身存在的矛盾——好斗而和善，尚武而爱美，野蛮而文雅，顺从而富于抗争——这些浅易的评价在过多的著作和文章中已经被大量的引用，甚至成为了一种覆盖在日本民族外表上的袈裟，然而，此书的价值就像是推本溯源的去探求日本人这些复杂和矛盾的形成原因。
《菊与刀》是美国社会学家本尼迪克特在二战期间对日本民族性、军国主义成因和社会文化进行深入调查后撰写的论文，成文大约在1944年，原先是提供给美国政、军界作为战胜日本后如何控制它的政策参考。
二战结束后，正式出1这本书认真的研究态度表明：为了确定对日政策，美国人扎扎实实地版成书。
○做了系统研究。
这种科学的研究精神值得我们借鉴。
从这点可以看出，深刻的社会科学研究对国家和民族是极为有用的工具，而要达到这点，一个良好的、宽松的、自由的思考研究环境非常重要啊。
致力于营造这样一个环境，才是对国家和民族负责任的做法。
《菊与刀》读后感(英文版)
无论一个人的行为或观点多么的怪异，他的感受和思维方式总是跟他的经历有关联。
No matter how weird one’s behavior or opinion is considered, his feeling and thinking mode are always consistent with what he has experienced or suffered . This is especially true when it comes to the character of the Japanese. The relationship between China and Japan has been subtle since our modern history. Hatred and misunderstanding have existed among people from either side.It’s obvious that nowadays our bond becomes complicated and some even predict a war between these two countries.According to our perception, “Chrysanthemum”, in Chinese culture, stands for the virtue of gentleman and “sword”, as a sort of weapon, indicates the spirit of warriors. As you can imagine, the main contents of the book is about what Japanese look like and what is actually going on in their mind. Looking at the title, we can readily find the purpose of the writer writing this book--- to present us the contradictory character ofthem.They are a nation where aggression goes along with etiquette, loyalty begets rebellion, and stubbornness mixes flexibility.I’d like to focus on something unique about Japan.One of the most obvious features about Japan is its social structure, in which Japanese are divided into different classes. And the emperor of Japan ranks on the top of the class. He is the symbol of Japan, and, in the eyes of Japanese, he is otherworldly, and every Japanese regards their dedication to him as a must and the most honorable thing. There is a saying in Japan that “ everyone has his certain position, and he should try to perform his duty.” The emperor of Japan enjoys great reverence and support among the people. Being loyal to him in Japan is just as important as being loyal to our country for us.The second thing that deserves our attention is warrior spirit. We have to admit that Japanese warriors are quite brave that they consider commitment to the emperor superior to all , including theirlives. In the second world war, the Expendable of Shenfeng had courageously launched the desperate attack against American soldiers by committing suicide. They tend to care more about their reputation than their lives. Once they concluded that there was no way to keep their dignity unharmed, they would probably commit suicide so as to protect their fame. That is to say, Japanese became rather sensitive once they were exposed to shame.The third thing is that their government tried their best to appeal its people to express their absolute loyalty to the emperor and perform their obligation as well as show their complete obedience to their parents, yet they paid less attention to benevolence. This contributes to the situation in Japanese society that the freedom in young couple’s marriage is ruined by many parents. In China as well as the other countries, when parents’ requirements are away from benevolence we can naturally disagree with them and make our own decisions, but in Japan it’svery hard and impractical.Lastly, in terms of the Japanese aggressive war against China, the Japanese government regarded it as a way to realize the Greater East Asia Co-prosperity Sphere. They intended to establish a new order in the world, which turned out to be ridiculous.In addition, I’ve got accustomed to seeing Japanese soldiers acting like cowards and are all thumbs in Chinese movies. And today i know they are not true. Japanese soldiers are brave guys just like ours. They would rather die than surrender and are well-trained.To be frank, Japan is a small country with small population, but it’s undeniably true that it’s among the developed countries in the world. There must be something really great about it. And I gather they are, first of all, it has the people of discipline and absolute obedience; secondly, people once being humiliated will convert it to the power to move on and determine to do better; thirdly, its people are responsible: they arewilling to shoulder responsibilities; and lastly, people are highly united by their reverence for their emperor.Hatred solves nothing.We should struggle for a more powerful country. Hah ! I heard a rooster crowing just now.And i guess it’s not an illusion.Maybe it’s time for sleep.Bye bye !。
《菊与刀》 读书报告
《文化人类学》课程论文《菊与刀》中期读书报告课程名称：文化人类学任课教师：学生姓名： ______专业：学号：2014.11.24《菊与刀》读书报告——在“耻感文化”下看文化人类学的方法理论（浙江大学，浙江杭州310058）摘要对《菊与刀》一书作了出版信息、作者、写作背景、主要内容的介绍，并基于本书的核心“耻感文化”，对该书中运用的文化人类学的方法理论以及渗透在文本中的人类学思想结合书中实例进行分析，主要为比较研究的方法以及本尼迪克特的文化模式理论，最后提出了该书研究的局限性以及对人类学研究的启示。
关键词菊与刀耻感文化文化人类学比较研究文化模式1著作介绍1.1出版信息菊与刀：日本文化诸模式（增订版）/（美）本尼迪克特（Benedict, R.）著；吕万和，熊达云，王智新译. —北京：商务印书馆，2012.1（2013.7重印）1.2作者简介鲁思·本尼迪克特（Ruth Benedict 1887—1948），本姓富尔顿，美国当代著名文化人类学家，民族学家，诗人。
两岁丧父，祖辈曾参加独立战争。
1909年毕业于瓦萨学院（V assar College），大学时期主修英国文学,获文学学士学位。
1919年秋进入哥伦比亚大学，专攻文化人类学，师从美国著名人类学家弗朗兹·博厄斯（Franz Boas 1858—1942），1923年获博士学位。
之后留校任教，历任讲师、副教授和教授，1936年被任命为该校人类学系主任。
1922年至1926年对北美印第安部族进行调查，为其文化理论的形成奠定了基础。
1934年《文化模式》（Patterns of Culture）一书出版，成为文化人类学中的经典著作之一，奠定了鲁思的学术地位。
1940年著《种族：科学与政治》（Race：Science and Politics），批判种族歧视。
第二次世界大战期间从事对罗马尼亚、荷兰、德国、泰国等国民族性的研究，而以对日本的研究，即《菊与刀》（The Chrysanthemum and the Sword）一书成就最大。
菊与刀读书报告
《菊与刀》读书报告【摘要】“菊”是日本皇家的象征，“刀”是武家文化的象征，该书被命名为“菊与刀”，正好象征了日本文化的双重性。
本书会告诉你一个真实的日本、矛盾的额日本、美丑善恶并存的日本、一言难尽的日本。
它是一本讲述日本人性格和日本文化最著名的代表作。
虽然很多日本学者不同意书中的观点。
但在1951年此书已被列入日本《现代教养文库》在上世纪60年代已重印近40次。
我们对日本的了解与对日本的态度，首先需要对其民族性格与文化模式有深入的研究，《菊与刀》在提供参考上，有不可多得的价值。
【关键词】等级制度耻感文化矛盾性格【研究方法】由于战争无法采用人类学中的实地调查法，而是根据自己的“文化类型”理论，靠访问日裔美国人或美国拘禁的日本人，并通过观看和阅读历史影片、历史和其他分析日本人性格的著作进行研究。
本文的写法具有象征人类学的意向，采用了文献搜集、深度访谈、本位与客位相结合以及典型的比较研究法。
【作者简介】鲁思·本尼迪克特（Ruth Benedict，原姓Fulton），（1887,6,5-1948,9）美国当代著名文化人类学家。
20世纪初少数的女性学者，受到法兰兹·鲍亚士的影响，同爱德华·萨皮尔提出最早的文化形貌论，认为文化如同个人，具有不同的类型与特征。
本尼迪克特早年学习英国文学，故其作品文笔高妙，并善于作诗以及细腻的描述。
她的作品中，尤以《文化模式》与《菊与刀》最为著名。
尽管她论述的重要性已被其他理论取代，但其著作中提出的问题与关怀，至今仍受到人类学、历史学等学科的重视与关注。
【写作背景】第二次世界大战期间，诸多国家为了了解地方民族，于是借用人类学家从事“民族性”的研究。
当第二次世界大战的趋势已经明显，德、日的失败已成定局的时候，美国政府便着手制定对待战后德、日的政策。
当时有两个问题：日本政府会不会投降？对日本能不能用对德国的办法？倘若日本不投降，盟军要直接用武力攻占日本本土，那就是同对德国一样。
菊花观后感
chrysanthemumsby sun qiannanshe is a industrious and warm-hearted woman who made their house hard-sweptlooking with hard-polished windows, and a clean mud-mat on the front steps. and whenthe mender came to her house she helped him and gave him 50 cents. the most importantcharacteristic of elisa was her chrysanthemum fate. like her, the chrysanthemums wereso docile under elise's strong hands. the flowers were controlled and owned by her,and she was also under the rule of men. although she wanted to get along with the world outside, but she failed like chrysanthemums were thrown on the side of the road. women still could not controltheir own life.篇二：菊花跟刀之间的抉择(菊花与刀观后感) 菊花跟刀之间的抉择社会1092 李业谋日本的9级地震让全世界为之一震，可能我们更多的是看到灾难之后的满城废墟的苍凉而为之一震，特别是最近核泄漏的噩耗让全世界惶恐。
曾经本尼迪克特那本影响后世的《菊花与刀》让我们看到日本这个国度的特质，日本华裔艺术家傅益瑶曾说：日本是一个复杂的社会，公开的历史反思，对战争罪行的反思可能不是很多，但是普通老百姓还是心知肚明的，日本的政治反思可能不是很多，但是文化反思很厉害。
《菊与刀》读书报告
《菊与刀》读书报告作者：石婷婷来源：《法制与社会》2011年第05期摘要日本受地缘地理、自然环境以及社会因素等各方面的影响，使得其“耻感文化”尤为明显，同时日本人所表现的那种双重性格，以及日本人所表现的“各得其所，各安其分”等方面的特点是其他各个民族从未出现过的。
本文从日本人的婴儿时期的教育，以及日本成年人所承受的压力两方面解读了日本人之所以形成双重性格的原因，并详细描述了日本的“耻感文化”。
关键词耻感文化双重性格矛盾性格作者简介：石婷婷，郑州大学马克思主义学院2009级国际关系专业，研究方向：亚太国际关系。
中图分类号：I206 文献标识码：A 文章编号：1009-0592(2011)02-238-02早在二战结束时期，美国当代著名文化人类学家，民族学家，诗人鲁思·本尼迪克特写了一本研究日本社会和日本民族特性的书—《菊与刀》。
此书实质上是鲁思·本尼迪克特二战后受命于美国政府，为分析、研究日本社会和日本民族性所做的调查分析报告，旨在指导美国如何管制战败后的日本。
本尼迪克特是以“菊”和“刀”来象征日本人的矛盾性格，说明了日本幼儿教育和成人教养的不连续性是形成双重性格的原因，并把这种文化称为“耻感文化”。
一、日本人的双重性格及其形成原因鲁思·本尼迪克特在其著作《菊与刀》中指出，“‘菊’本是日本皇室家徽，‘刀’是武家文化的象征。
‘菊’和‘刀’来象征日本人的矛盾性格，也就是日本文化的双重性(如尚礼而又好斗，爱美而又黩武，喜新而又顽固，服从而又不驯等)。
”（一）日本人的矛盾性格1．“菊”—日本人彬彬有礼的特征在日本，“菊”本是日本皇室家徽的标志，在日本人的心目中，“菊”表现了一种坚忍不拔，奋斗不息的顽强蒸蒸日上前进的一种精神。
第二次世界大战日本发动了令人不能忘记的侵略战争，给我们中国人民带来了不可磨灭的伤害，特别是战后日本表现出的漠然的态度，更让我们感到无比愤怒的同时，又感到难以理解日本人的内心想法。
菊与刀英文读后感
Some thoughts after reading "The Chrysanthemum and the Sword"The Yamato has always been seen as a learning ethnic group. It has been greedly asorbing the civilization from other nations by learning their culture, character, tradition, art, architecture and even religion. A great deal of Japanese culture and religion had been adapted from the older civilization, China. To them, China used to be their great teacher. In the past thousands of years, the Japanese were so eagerly to see and to learn from this teacher, ingnoring the long, dangerous journey and the deep Japanese Sea. However, since the latest century, the teacher has been invaded by his student, surpassed his student. And now, to be frank, the teacher is not competent enough to be in this position any longer. In many aspects, such as science and economy, the teacher has fallen behind his student. Maybe it's time for the teacher to examine himself profoundly. Americans believe no one stands still; if you are not moving ahead, you are falling behind. The teacher must has already been familiar with this credo. Maybe it's time for the teacher to learn something from the Student.Let's see how does the Japanese behavior in some aspects.The Japanese view boon a burden. They do like to easily accept others' help, even is from a close relatives. This might seems quite weird to us. In our opinion, lending a hand to a friend, a relative or a stranger is a gracious act. We should be happy with it. Because when we are short of money, someone would lend us some to make the ends meet; when we are having a birthday or a ceremony, someone would come with fabulous presents; when we fall over and got injured on the leg, someone would come and support us with a hand. All above are those which we consider as beautiful acts. And thanks to them our soiciety would become more harmonious and peaceful. However, that does not mean that the Japanese people do not like benevolence. In fact, they appreciate it too. The difference between us lies on which part of this deed we separately focus on. In our sense of worth, we focus on this innitiative act and consider it as a way to break the cat ice between everyone. The Japanese people has a sense of worth which is quite a difference from ours. Actually, hardly on earth could we find another sense of worth which is familiar to the Japanese. They put most of their attention of "Paying a Debt of Gratitude", which means when they accept someone else's grace, they should start to think about what they can pay back. It is similar to a Chinese saying " remember the gratitude and try to repay it". However, you can also find a more appropriate saying "Drips of grace, Yongquan". That could most accurately descibe the Japanese way. In their eyes, the gratitude is the most unbearable thing. Once accepted, they should try to repay it heart and soul. And they call it " ties of friendship".Far across the sea, on that long, narrow island, the people have incorporated " ties of friendship" into every aspect of their lives. And as early as in one's youth, his parents would start to teach him the importance of " ties of friendship", whose objects are not only the people who show the gratitude, but also relatives, friends, strangers and most important of all, their mikado. It seems to the Japanese that they are born with the gratitude of the mikado and they could never pay back the endless grace. Thus every singal Japanese could sacrifice himself or herself when necessary, and they consider it ahonor which is above everything else.Look at ourselves, as the economic is developing faster than our mental power, we are losing ourselves in the mist. Maybe the Japanese sense of worth could remind us the traditional Chinese virtue. Unlike the Japanese, we are born with the gratitude of our motherland. With her latex, we grow up upbring sturdily. But in the mist of money and power, we almost forget to pay back her gracefully bestow. Although it is not the emergent moment that we have to sacrifice ourselves, if needed, I believe most of us will do so, we should get ready for the challenges in this changing world. Keep in mind that we bear the grace of our motherland and never forget our duties, that is pushing our country toward prosperity.Another thing I'd like to mention is the self-discipline of the Japanese. In their world, the entertainment and work is apparently seperated. While working, they try their best and leaving everything else behind. But that does not mean they do not like entertainments. Oppositely, they view entertaiment a necessary part of life. And in Japan, sex is not such shameful topic as it is in China. The Japanese people, even the women after giving birth to their child, would talk it publicly while they are gathering together with their friends and view it as palate. And they'd like to develop their hobbies. For example, most of the Japanese like to sleep and they do not consider sleeping a way to rest. In fact, they make it their hobby and try to develop it. That's why the Japanese people could sleep at anytime and anywhere in any posture right away.However, while compared with their work or duty, entertainment could be a quite trivial thing. One example is that, the Japanese soldiers could keep awake for 60 hours with only 10 minutes' break in their training. And the drill master said " They already know how to sleep, it's time to learn how to get rid of sleep." In their opinion, entertainment could be droped easily if necessary.We always have this kind of feeling, when we are having some kind of enjoyment, we are worrying about some work undone. And when we are doing our work, we are thinking about play and rest momently. I think that's why some of us find our efficiency so poor, and that's also why success is always so far away. There is no harm in separating work and play totally. And furthermore, maybe play actually is not so important, we should choose the most vauluable thing to do in our limited lifetime.Hermann Hesse, a famous German writer, said in his book Siddhartha" We should do things in the way a stone falls into the water." Straightly, without any interuption, I think that's the short cut to success.。
菊与刀读书报告
《菊与刀》读书报告一、书名：《菊与刀》》(《The Chrysanthemum and the Sword》)二、作者：露丝·本尼迪克特三、写作背景：美国人类学家露丝.本尼迪克特奉美国政府之命，为分析、研究日本社会和日本民族性所做的调查分析报告，旨在指导美国如何管制战败后的日本。
四、本书简单介绍：“菊”是日本皇室家徽, "刀"是武家文化的象征。
本尼迪克特用“菊”与“刀”来揭示日本人的矛盾性格，亦即日本文化的双重性（如爱美而黩武、尚礼而好斗、喜新而顽固、服从而不驯等）并由此入手，进而分析日本社会的等级制及有关习俗，并指出日本幼儿教养和成人教养的不连续性是形成双重性格的重要因素。
全书分为十三章，第一章任务——研究日本，第二章战争中的日本人，第三章各得其所，各安其分，第四章明治维新，第五章历史和社会的负恩者，第六章报恩于万一，第七章“情义最难接受”，第八章洗刷污名，第九章人情的世界，第十章道德的困境，第十一章自我修养，第十二章儿童学习，第十三章投降后的日本人五、读书感悟：日本民族是一个具有狂热精神信仰的民族，相信精神胜于物质的力量。
早在上世纪30年代，前陆军大臣、军国主义者荒木大将透过《告日本国民书》，宣扬日本的“真心使命”，在于“弘扬皇道于四海，力量悬殊不足忧，吾等何惧于物质！”日本的战术手册上也有这样的传统口号：“以吾等之训练对抗敌军数量之优势，以吾等之血肉对抗敌军之钢铁。
”二战期间，他们的空军“神风特攻队”，甚至以自杀的方式攻击美国军舰。
这表明军人对天皇陛下的效忠。
天皇和日本是分不开的，天皇是日本国民的最高象征，是国民宗教生活的中心，也是超宗教的信仰对象。
日本人对他们的世界的规范始终指向等级制。
各就其位，其本质便是等级制意识，它要求人们在各自的职能范围内、在不同的生活范围内，遵循规则，不可越雷池一步。
由此，衍生出整个日本文化的特征，即将社会凌驾于个人之上，要求个人遵循社会的规则，满足社会的需要。
读后感
从菊花与刀中看日本《菊花与刀》读后感经管051 陈秋美200530475104经历了空前惨烈的第二次世界大战之后，世人对我们那个一衣带水的东邻日本也有了更深刻的思考和认识。
虽然日本皇室竭力回避其在战争中的罪责，但随着尘封史料的逐步解密，以昭和天皇裕仁为代表的日本皇族在发动和组织侵略战争中所起的不可替代的作用，业已昭然若揭。
战后，美国学者罗斯·本尼迪克特在一本名为《菊花与刀》的书中，对大和民族的个性进行了犀利的解剖。
回顾日本皇室的兴衰，人们不难从缤纷的落花中，看到那闪烁不定的刀光剑影……《菊花与刀》(The Chrysanthemum and the Sword)（也叫《菊与刀》）为美国文化人类学家鲁思·本尼迪克特所著，她以皇家家徽的“菊花”和日本武士的“刀”为符号，作为一种“既…又…”对立的文化模式，解读了日本人的内在矛盾，其观点曾影响了二战后美国对日的基本国策。
本尼迪克特在《菊花与刀》一书中，通过对日常生活细节的描述和分析，揭示了酷爱栽植菊花和佩刀的日本人，一方面文静而崇尚美感祥和，另一方面身临战争状态时又似刀剑般地凶猛的这种二元化的民族性格。
本尼迪克特用“菊花”与“刀”这两种物体来刻画日本的文化特征和民族性格。
她本来是个人类学家，当时为了解决日本二战后投降对日本社会环境的重新管理和建立，本尼迪克特考察和阅读了无数关于日本的资料写出了调查报告，后来加上了后两章，形成了《菊花与刀》这本书。
厌倦了抵制日货的喧嚣，看淡了轰炸东京的狂热。
不知道从什么时候开始，对于这样的反日仇日已经感到厌倦。
美国人把中国当成潜在的对手，他们花很多的心思去研究中国。
曾经日本是美国的仇敌，美国人花了很多心血去研究他们的仇敌，《菊花与刀》就是他们研究对手的产物。
后来投放原子弹的决定，就是根据这个来做出的。
本书出版后在日本和世界引起广泛关注,被视为研究日本最有见地的作品,被公认为了解日本的必读书。
鲁思·本尼迪克特是美国当代著名文化人类学家，1887年6月5日生于纽约，1909年毕业于瓦萨尔学院，获文学学士学位。
《菊与刀》和“本尼迪克特研究方法”(已阅)
《菊与刀》和“本尼迪克特研究方法”《菊与刀》（The Chrysanthemum and the Sword）是美国文化人类学家露丝·本尼迪克特（Ruth Benedict）最出名的著作。
从正式出版的1946年开始一直到现在，是为数很少的长期热销书之一，几乎一直是全世界对日本问题感兴趣的人所必读的一本书。
这是一本怎么样的书，回答这个问题之前首先不能忽视的一个因素就是这本书是为谁，为什么目的而写的。
这不是一本自发的学术研究著作，而是一本受美国政府和军方委托，为美国在战后占领日本所采取政策提供依据的一份研究报告。
这份研究报告回答了几个对于当时的美国政府和军方来说是最为使之神经质的问题，如同本尼迪克特在一开始就列举的“日本人下一步将采取什么行动？能否不进攻日本本土而获致投降？我们是否应该直接轰炸皇宫？从日军俘虏身上，我们可以期望得到些什么？在对日本军队及日本本土进行宣传时，我们将宣传些什么才能拯救美国人的生命，并削弱日本人那种顽抗到最后一个人的意志？”。
起码对于美国占领当局来说，这份研究报告几乎是完美地回答了这些问题。
而且这份报告还有一点令人瞩目的一点就是对日本未来的展望：“日本的国家预算中如果不包含军事化目标，它将在不远的将来奠定繁荣的基础，并成为东方贸易中的主角。
它的经济将建立在和平利益的基础上，并将提高国民的生活水平。
和平的日本将在世界各国中获得有声誉的地位”。
这也经受了时间的验证。
这是一份典型的用美国式思维方式和美国式研究方法的研究报告，但却是卓有价值。
《菊与刀》开创了一个实证主义者们所不能接受的研究方法：由于美国和日本正在交战，本尼迪克特没有可能到日本去进行她的观察和研究，她只能凭借到过日本的西方人写的游记及其其他书籍和日本文学作品和电影来进行她的研究，但她的研究又绝不是仅仅是归纳和整理，本尼迪克特认为，“只有高度注意一个民族生活中的人类日常琐事，才能充分理解人类学家这一论证前提的重大意义：即任何原始部落或任何最先进的文明民族中，人类的行为都是从日常生活中学来的。
读书笔记《菊与刀》[推荐5篇]
![读书笔记《菊与刀》[推荐5篇]](https://img.taocdn.com/s3/m/b8c91ed07d1cfad6195f312b3169a4517723e519.png)
读书笔记《菊与刀》[推荐5篇]第一篇：读书笔记《菊与刀》“日本人生性好斗又谦恭温和，崇奉军国主义的穷兵黩武却又同时具有耽美特征，桀骜不驯而又彬彬有礼，冥顽不灵又顺从灵活，忠诚守信时又出尔反尔，勇敢而怯懦，保守而尚新，如此这般……”——《菊与刀》露丝·本尼迪克特戏说日本：一只跳出井底的青蛙——耻感与傲慢并存日本，一个出自小小岛国的民族，能在世界近现代史上掀起如此巨大的风浪，搅得整个环太平洋乃至整个世界天翻地覆，也正因文这出“表现”，让诸多人对日本的审视乱了阵脚。
露丝·本尼迪克特出于战后美国对日本管理的需要通过广泛的调查研究对日本国民的特性说的很是详尽，也让世人认识到了日本与欧美价值观等的不同。
但即便是对“义理”、“自杀”这样重要的日本专属标签的缘由也交代不是很清楚，也就是日本人为什么会有这样的传统，如同上述文中对日本人矛盾特性的种种描述，看似日本人很好地调和了对立的性格特质，但日本“波浪式”的历史事实证明完全不是那么一回事。
不可否认大和魂意蕴出一个伟大的民族，具有东方人诸般良好品质，即便是在今天“日本制造”也是很受欢迎的。
然后先天不足的自然资源和地理环境又给其劣根性提供了土壤，谦卑和自大交互成了日本千年可笑而又可耻的历史：我们眼中的日本最早在中国出现是几千年前的史书上，当然是以“夷”、“倭” 的身份出现的，要说起与中国的渊源那就得从隋朝讲起。
也不知道日本岛上的猴子什么时候变成了人，总之他们从树上下来以后就发现自己竟然是“世界”的主人（因为那个世界实在太小了），蹦跶了些年，也不知道哪个不要命的人乘船渡过了日本海，才开始知道原来自己只是水中的一个小点。
日本皇帝“君临天下”久了自然就感觉不可一世了，开始给中国，也就是当时的隋朝写信，信的抬头就是“日出国皇帝致日落国皇帝”，好家伙自己是比这边早几秒钟看见太阳就如此称呼自己，那收信人是谁呢？也不是个善主，正是“赫赫有名”的隋炀帝。
这还得了天朝的威严由来已久，赶紧回信骂了一顿。
《菊与刀》--一份精致的“质的研究报告”
《菊与刀》——一份精致的“质的研究报告”
“菊”本是日本皇室家徽 “刀”是武士文化的象征
本尼迪克特在以此命名本书时，似乎并未从 这种含义出发，而是以“菊”和“刀”来象征日 本人的矛盾性格，亦即日本文化的双重性；一位 日本军人，早晨可以怀抱钢枪把守岗哨,下午可 西装革履在园中赏菊。由此入手，进而分析日本 社会的等级制及有关习俗 。 日本民族既彬彬有礼，又很蛮横、倔傲；既无比顽固，又极易适应 激烈的变革；既性格温顺，又不轻易服从上级控制；既忠诚、宽厚，又 心存叛逆，满腹怨恨；既勇敢成性，又怯懦；既考虑自己的面子，又具 有真诚的良心；既在军队中承受机器人式的训练，又不服管教，甚至犯 上作乱；既热诚倾慕西方文化，又渲染他们顽固的保守主义；既讲这个 民族如何爱美、醉心于菊花栽培，又崇尚刀剑和武士的无上荣光。
鲁思· 本尼迪克特 （Ruth Benedict）
《菊与刀》——一份精致的“质的研究报告”
问题：
为什么美国要帮助日本复兴？
日本会向亚洲侵略行径道歉吗? 日本会不会向亚洲再举屠刀？
《菊与刀》——一份精致的“质的研究报告”
忏 悔 是 一 种 担 当 ！
1970年12月7日，联邦德国总理勃兰特在波兰首都华沙犹太人殉 难纪念碑前下跪，是“令每一个局外人都会流泪的”一跪，被誉 为“欧洲千年来最强烈的谢罪表现”的一次忏悔。
在《菊与刀》一书中，本尼迪克特明确谈到她所坚持的“关注细节并 建构整体”的研究思路：“人类学家必须发展研究日常琐事的技术，因为， 他所研究的部落中的这些日常琐事，与他本国相应的事物相比截然不 同。……人类学家有充分的理由相信，这些乃是最关键的，并且也知道如 何进行挖掘。” 除了访谈、观察之外，她大量地通过有关日本人生活的小说、电影、 民间故事来分析日本人的性格。她收集了大量的民间故事，其中有些民间 故事， “哈齐的故事”，“空军少尉的故事”，一直流传到今天的世界各 国。
菊与刀 英文书评
The Chrysanthemum and the Sword---Book Review Ruth Benedict thinks that Japan is a special country whose habits of acting and thinking are exceedingly different from America. Both the sword and the chrysanthemum are a part of the picture. The Japanese are, to the highest degree, both aggressive and unaggressive, both militaristic and aesthetic, both insolent and polite, rigid and adaptable, submissive and resentful of being pushed around, loyal and treacherous, brave and timid, conservative and hospitable to new ways. All these contradictions, however, are the warp and woof of books on Japan. These sentences of the chapter one answer a multitude of questions about Japan. The writer says, this volume is not a book specifically about Japanese religion or economic life or politics or the family. It examines Japanese assumptions about the conduct of life. It describes these assumptions as they have manifested themselves whatever the activity in hand. It is about what makes Japan a nation of Japanese. Actually, this book is about Japanese habits. The goal of writer’s study is to describe deeply entrenched attitudes of thought and behavior of Japanese. When I have read this novel, I must say that the writer’s goal is achieved.In my eyes, Japanese is cold-blooded. The injured will be killed when the army retreats in the war. Japanese thinks that there is no need to rescue the injured. I just think this action does not respect human rights. Maybe it is a reason that Japanese can win the war when its enemy is much stronger than itself. Japanese is very clever. It absorbs all of the nature which benefits itself. Both country and people can learn a lot from Japanese.For China, we must be good at study. Japan studies so much from ancient China. However, Japan starts a war to China just because Japan is stronger than China. As a result, Japan is always studying from other country. Nowadays, our china must learn from the developed countries. We should learn their advanced technology. Besides, we all know that Japanese believed that she would win a victory of spirit over matter. When she was wining, her high command repeated that this was no contest between armaments; it was a pitting of their faith in things against her faith in spirit. Japanese believes that spirit can defeats everything. For this, our China also should learn. In today’s society, we must pay more attention to education for children. Both the spiritual civilization and material civilization are important. What’s more, culture hasbecome a more and more important source of national cohesion and creativity and a factor of growing significance in the competition in overall national strength.For person, we should learn to not forget the on from Japan. Japanese pays a debt of gratitude. Remembering one’s on is a pure outpouring of reciprocal devotion for Japanese. Of course, we must be a grateful people. ‘Remembering one’s on’ also is a Chinese fine traditional virtues. But we can’t learn Japanese to make a lame excuse for her crime. The sense of crisis is important for us; we should take the initiative in overcoming difficulties and never give up. Japanese is optimistic when they are faced with troubles and they never give in. besides, we must clearly understand our own and recognize our shortage. Thus, we can learn from others successfully.This book is also important for china though it is written for America. We can’t let history repeats itself. To be opposite, we should learn from Japan and surpass her.。
菊与刀英文阅读报告chrysanthemum_and_the_sword
11 Introduced into Japan
Unlike the native Japanese Cherry, the chrysanthemum was originally founded and historified in China Zhou dynasty, and it was introduced into Japan in the end of 8th century. At first, nobility planted it as herbs and ornamental plants, which is mainly used to view and admire.
The chrysanthemum and the Sword
THE BOOK
• It was written at the invitation of the U.S. Office, in order to understand the Japanese.
• This book is an instance of Anthropology at a distance, whose author hadn’t been to Japan.
3 Contractions
So, we can say the chrysanthemum is the national flower of Japan, and the chrysanthemum culture also influences every side of Japanese national personality. Their aesthetic consciousness, their dedicated craftsmanship spirit, and their goods made in Japan, are all building their country a better one.
菊与刀读后感500字高中作文
菊与刀读后感500字高中作文After immersing myself in the profound pages of "The Chrysanthemum and the Sword," a compelling interpretation of Japanese culture, I found myself reflecting on the intricate tapestry of traditions and values that shape a nation.It"s a fascinating journey into the psyche of a people that defies simplistic categorization.在深入阅读《菊与刀》这部对日本文化深刻解读的著作后，我发现自己思考着一个国家传统与价值观交织成的复杂画卷。
这是一场迷人的心灵之旅，挑战了简单的归类。
Written with a keen observer"s eye, the book highlights the paradoxes inherent in Japanese society, where the beauty of the chrysanthemum is contrasted with the severity of the sword.This duality is not just a metaphor but a reflection of the contradictions that underpin the country"s cultural identity.这本书以敏锐的观察者视角，突显了日本社会中固有的矛盾，菊之美与刀之肃形成了鲜明对比。
这种双重性不仅是隐喻，更是反映了一个国家文化身份背后的矛盾。
thechrysanthemums菊花(中英对照)
thechrysanthemums菊花(中英对照)编辑整理：尊敬的读者朋友们：这里是精品文档编辑中心，本文档内容是由我和我的同事精心编辑整理后发布的，发布之前我们对文中内容进行仔细校对，但是难免会有疏漏的地方，但是任然希望（thechrysanthemums菊花(中英对照)）的内容能够给您的工作和学习带来便利。
同时也真诚的希望收到您的建议和反馈，这将是我们进步的源泉，前进的动力。
本文可编辑可修改，如果觉得对您有帮助请收藏以便随时查阅，最后祝您生活愉快业绩进步，以下为thechrysanthemums菊花(中英对照)的全部内容。
The high grey-flannel fog of winter closed off the Salinas Valley from the sky and from all the rest of the world。
On every side it sat like a lid on the mountains and made of the great valley a closed pot。
On the broad， level land floor the gang plows bit deep and left the black earth shining like metal where the shares had cut. On the foothill ranches across the Salinas River，the yellow stubble fields seemed to be bathed in pale cold sunshine， but there was no sunshine in the valley now in December. The thick willow scrub along the river flamed with sharp and positive yellow leaves。
- 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)。
3
The author
4
Ruth benedict
• Ruth Fulton Benedict was an American anthropologist （人类 学家）and folklorist.
The chrysanthemum and the Sword
1
THE BOOK
• It was written at the invitation of the U.S. Office, in order to understand the Japanese.
• This book is an instance of Anthropology at a distance, whose author hadn’t been to Japan.
• Learning under Franz Boas the father of American anthropology.
5
Ruth benedict
• Patterns of culture • 《文化模式》 • Chrysanthemum and the
Sword • 《菊与刀：日本文化模式》 • Benedict played a major role in
2
THE BOOK
• The Japanese, Benedict wrote, are full of contradictions.
• The book began a discussion among Japanese scholars about "shame culture" vs. “guilt culture”.
4 In modern Japan society
12
Bushido Spirit（武士道）
• Bushidō , “the way of warriors” is a Japanese collective term for the many codes of honor and ideals that dictated the samurai way of life.
4 In modern Japan society
8
11 Introduced into Japan
Unlike the native Japanese Cherry, the chrysanthemum was originally founded and historified in China Zhou dynasty, and it was introduced into Japan in the end of 8th century. At first, nobility planted it as herbs and ornamental plants, which is mainly used to view and admire.
3 Contractions
11
So, we can say the chrysanthemum is the national flower of Japan, and the chrysanthemum culture also influences every side of Japanese national personality. Their aesthetic consciousness, their dedicated craftsmanship spirit, and their goods made in Japan, are all building their country a better one.
grasping the place of the Emperor of Japan in Japanese popular culture.
6
The culture
7
Chrysanthemum culture in Japan
1 Introduced into Japan 2 In Japanese literature 3 Contractions
• The "way" originates from the samurai moral values, most commonly stressing some combination of sincerity, frugality, loyalty, martial arts mastery, and honor until death.
9
2 In Japanese literature
In ancient Japanese literature, there is a tale about JUSHUI, which is very similar to the Peach Garden, the wonderland of moday’s Japan, thousands of stores, goods, places are named after JUSHUI, so we can learn the core content of Japanese chrysanthemum culture.
10
The emperor of the late Heian period loved the sward and the chrysanthemum, and it is said he once decorated his sward with the pattern of chrysanthemum. Being the symbol of authority and nobility, this chrysanthemum emblazonry is the favorite of the Japanese royal, and today, it is still printed on the Japanese passport, and the Japanese national emblem is the chrysanthemum pattern.