菊与刀英文阅读报告chrysanthemum and the sword
《菊与刀》读书报告
汇报人：XXX
一、研究日本
• 目的：日本人的脾气最捉摸不透，弄清日本民族是一个什么样的民族。（“知己知彼，百战不殆”） • 研究方法：利用图书文献，分析历史事件以及统计资料，并从日本的文字宣传或口头宣传的词句，
以及请教曾在日本生活过的西方人士，日本丰硕的文献，以及在日本居住过的许多西方优秀的观 察家。（当时由于两国正在交战，无法进行实地调查） • “双面人”：刀与菊,两者都是一幅绘画的组成部分。日本人生性极其好斗而又非常温和;黩武而 又爱美;倨傲自尊而又彬彬有礼;顽梗不化而又柔弱善变;驯服而又不愿受人摆布;忠贞而又易于叛 变;勇敢而又懦怯;保守而又十分欢迎新的生活方式。他们十分介意别人对自己的行为的观感,但当 别人对其劣迹毫无所知时,又会被罪恶所征服。他们的军队受到彻底的训练,却又具有反抗性。 • 日本人自己撰写了许多不同寻常的自我记录，强烈描写自我的冲动，既写他们的生活琐事，他们 的全球扩张计划，但他们的描绘也会略去一些重要事情，那些习而不察的事情。
三、负 恩
• 在日本，所谓“义”就是确认自己在各人相互有恩的巨大网络中所处的地位，既包括对祖先， 也包括对同时代的人。负恩使人非常容易动怒，也使日本人肩负巨大的责任。
• “恩”这个词有许多用法，其中有一个意思是共通的,就是承受的负担,债务,重负。一个人接 受土辈、上级的恩，如果不是从上辈、上级或者至少是从同辈受恩，那就使接受者有一种不快 的自卑感。日本人说“我受某人之恩”,就等于说“我对某人负有义务”,并且把这位债主,施 恩者称作“恩人”。“记恩”，也可以是一种真诚相待的流露。“恩”意味着对所欠恩情的回 报，从而就有爱的意思，但其本义是负债。
政治方面：
明治维新
1868年，倒幕实力取得胜利，宣告王政复古，“双重统治”结束。
菊与剑
《菊与剑》读书报告在有关日本的各类研究著作中，不乏经典之作。
其中，R·本尼迪克特的《CHRYSANTHEMUN AND SWORD》作为一本内容深刻的顺势之物，深刻剖析了战争中的日本人的民族性格，对了解日本及日本人意义重大。
本文中，我将围绕在战争中的日本人这一中心，浅谈自己的感受。
一、前言概况我所阅读的是由黄道琳翻译的，光明日报出版社发行的版本。
另外也部分阅读了由刘峰翻译、萨苏评注的版本。
萨苏在书中大量补充了作者语言的时代背景及史实，对了解日本有辅助作用。
在黄道琳的译本中，其将原著翻译成了《菊与剑》，相比于其它版本中的《菊与刀》，我认为二者并无本质上的区别，刀与剑都是作者借以用来描述日本人矛盾的民族性格的。
“日本民族无与伦比的兼具了下列各种性格：好战而祥和、黩武而好美、傲慢而尚礼、呆板而善变、驯服而倔强、忠贞而叛逆、勇敢而懦弱、保守而喜新。
日本人极在意别人对其行为的观感，但有时虽然错误不为人知，他们却也会自觉罪恶，日本军士接受的虽然是刻板的训练，却也会违抗命令。
”正是在日本人的这种矛盾民族性格之下，产生了很多在二战中不可思议的事情，而其中一个最值得深思的问题就是：日本这一太平洋西岸的小小岛国何以侵略到中国内陆达八年之久，并成功吸引了美国对其极深的关注力？二、日本人的民族性格跟随作者深入到日本民族本身，我们会发现，在日本社会中有着独特的组织方式与社会构成，正因如此，日本人民能够义无反顾地背井离乡前往中国大陆，进行着他们心目中“神圣的、正义的”战争，日本这个国家也直接吸引了全球的注意力。
在本书的第二章战争中的日本人一文中，作者大致将日本的民族性格分为三个部分：反物质主义、不降服意志与尊崇天皇。
首先，反物质主义是讲在整个战争中，日本军队从指挥官到下层士兵都是精神高于物质的绝对信奉者，他们坚信着：“精神即一切，而且永恒不朽。
”这一信仰不得不说得益于日本政府的舆论宣传，当日本电台不断的播放着类似于“物质资源有其限度，其无法千年不灭乃是不争的事实”之语时，日本军人及普通民众已经深信精神的绝对胜利优势。
菊与刀英文阅读报告chrysanthemum-and-the-sword
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”.
《菊与刀》读书报告
57纸 贵《菊与刀》作为西方学者研究日本的经典著作之一，自问世以来便受到学界的关注，数十年来对该书的各种评论层出不穷，可见该书的内容与观点确有独到之处。
对该书进行合理的分析与解读，不仅有助于人们了解文化人类学这一学科的研究方法和研究特点，更重要的是有助于人们深刻地认识近邻日本和生活在那片土地上的人们。
《菊与刀》是美国著名文化人类学家鲁思·本尼迪克特在第二次世界大战末期，应美国政府的要求，运用文化人类学的视角和研究方法对日本进行研究后，在其研究报告基础上整理而成的著作。
由于特殊的时代因素，本尼迪克特在进行该项研究时并没有亲自去过日本，只是运用二手的文献资料以及与当时在美国的日本人进行了接触。
尽管如此，由于其特殊的时代背景、新颖的研究方式以及对日本和日本人独到的分析和论述，该书在问世以后受到了广泛的关注，在包括美国和日本在内的很多国家产生了巨大的影响，成为文化人类学和研究日本的经典著作之一。
本文按照《菊与刀》所论述的内容将其分为五个部分：第一章、第二到第四章、第五到第十章、第十一到第十二章、第十三章。
第一章是全书的开篇，人们可以将其理解为绪论部分。
有日本学者将这部分内容概括为方法论，笔者认为这是不全面的，本尼迪克特在本章中确实用相当的篇幅介绍了文化人类学的研究方法，但是除此之外，作者还说明了这部著作的时代背景和写作的背景。
笔者认为还有两点十分关键、应该引起注意的地方，首先是作者在这一章中已经部分地揭示了自己对于日本人的研究结果，也就是几乎所有研究该书的文章都要引用的一段话：“日本人生性极其好斗而又非常温和；黩武而又爱美；倨傲自尊而又彬彬有礼；顽梗不化而又柔弱善变；驯服而又不愿受人摆布；忠贞而又易于叛变；勇敢而又怯懦；保守而又十分欢迎新的生活方式”。
其次是作者在这一章中明确表示，她认为世界上不同民族之间差异是必然存在的，但差异并不影响世界各民族的和平共处。
也就是说，作者是明确反对日本蓄意对其他国家和民族发动侵略战争的，她的这种倾向性为该书后面的内容奠定了一个潜在的基调。
《菊与刀》读书报告
《菊与刀》的读书报告作者介绍：鲁思·本尼迪克特(Ruth Benedict,1887-1948)，美国女人类学家。
第二次世界大战后期，德日败局已定，美国需要根据日本的情况制定具体的政策。
于是，本尼迪克特在1944年受命于美国政府，根据文化类型理论，运用文化人类学的方法，调查了战时拘禁在美国的日本人，同时也收集了大量有关日本的文艺学术作品，完成了报告，并做出推断：日本政府会投降；美国不能以直接的方式统治日本；美国需要保存并运用日本原有的政府机构。
在战争结束后，她的预见和建议得到了证实和采纳。
她在大学期间学习的是英国文学，1919年前往哥伦比亚大学从事人类学研究，师从于二战前最伟大的人类学家之一弗兰茨·博厄斯，她于1927年研究印第安部落文化，写成《文化的类型》（Pattern of Culture,1934年）一书，1940年完成《种族：科学与政治》（Race：Science and Politics）一书，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，而其中对日本的研究——《菊与刀》一书的贡献最大。
二战结束后，她继续在哥伦比亚大学参加“当代文化研究”。
二．相关名著（相关名著依次写出：书名、作者、年份、出版社)1、《一日江户人》、杉浦日向子、2015.5、北京联合出版公司内容简介：生动靠谱的江户穿越指南，图步江户，领略东京的前世今生。
2、《战后日本》、陈杰、2015.10、陕西人民出版社内容简介：本书从1945年日本战败开始，梳理了战后日本发展的历史。
同为东亚文化圈内的国家，一样走在通往现代化的道路上，中日两国有太多的经验值得彼此借鉴，当下备受国人追捧的“日本制造”使得日本再次成为一个热门的词汇。
日本何以从战后一个国力衰弱贫瘠的国家，在七十年的时间中，从废墟中崛起。
从本书中或许可以找到答案3、《日本历史的谜底：藏在地形里的秘密》、竹村公太郎、2015.3、社会科学文献出版社内容简介：作者数十年地形与气象相关领域工作的思考结晶，是从地形、气象、基础设施的角度出发，对日本历史作出的全新解释，或是深入说明，或是推翻成说，或是揭开悬而未决的谜底，同时也准备接受来自历史学家的挑战。
菊与刀new
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。
并不像美国那样重视自由平等，日本社会强调的是等 级秩序，这是两国不同的生活准则。使用不同的敬语， 鞠躬和跪拜，这是我们十分熟悉的日本日常生活礼节。 即使家庭生活中，也必须遵守以性别、辈分及长嗣继 承为基础的等级制。在政治、宗教、军队、产业等各 个领域，日本都有十分周全的等级制度安排。各层各 级各司其职权，逾越则必遭惩罚。此所谓“各得其所， 各安其分。”这种渗透在普遍生活中的道德伦理观， 是真正的“日本制造”。日本向外输出战争，目的也 是为了建立国际等级新秩序，只不过他们设想位居等 级高端的应是日本人。
书评
菊本是日本皇室家徽，刀是武家文化象征。菊花呈现柔 美，莫不让人想起《枕草子》所展现的日本传统生活 之美，以及川端康成笔下的女性温雅哀婉之美。刀则 诉诸暴力，最容易让人想起的莫过于举刀剖腹的日本 武士。菊与刀，一如樱花与武士。本尼迪克特选择这 两个内涵迥异的意象，意在象征日本国民的矛盾人格 或日本文化的双重性。正如作者所概括的：“日本人 生性极其好斗而又非常温和；黩武而又爱美；倨傲自 尊而又彬彬有礼；顽梗不化而又柔弱善变；驯服而又 不愿受人摆布；忠贞而又易于叛变；勇敢而又懦怯； 保守而又十分欢迎新的生活方式。”
《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
《菊与刀》读书报告作者：张质雍来源：《牡丹》2019年第15期《菊与刀》作为西方学者研究日本的经典著作之一，自问世以来便受到学界的关注，数十年来对该书的各种评论层出不穷，可见该书的内容与观点确有独到之处。
对该书进行合理的分析与解读，不仅有助于人们了解文化人类学这一学科的研究方法和研究特点，更重要的是有助于人们深刻地认识近邻日本和生活在那片土地上的人们。
《菊与刀》是美国著名文化人类学家鲁思·本尼迪克特在第二次世界大战末期，应美国政府的要求，运用文化人类学的视角和研究方法对日本进行研究后，在其研究报告基础上整理而成的著作。
由于特殊的时代因素，本尼迪克特在进行该项研究时并没有亲自去过日本，只是运用二手的文献资料以及与当时在美国的日本人进行了接触。
尽管如此，由于其特殊的时代背景、新颖的研究方式以及对日本和日本人独到的分析和论述，该书在问世以后受到了广泛的关注，在包括美国和日本在内的很多国家产生了巨大的影响，成为文化人类学和研究日本的经典著作之一。
本文按照《菊与刀》所论述的内容将其分为五个部分：第一章、第二到第四章、第五到第十章、第十一到第十二章、第十三章。
第一章是全书的开篇，人们可以将其理解为绪论部分。
有日本学者将这部分内容概括为方法论，笔者认为这是不全面的，本尼迪克特在本章中确实用相当的篇幅介绍了文化人类学的研究方法，但是除此之外，作者还说明了这部著作的时代背景和写作的背景。
笔者认为还有两点十分关键、应该引起注意的地方，首先是作者在这一章中已经部分地揭示了自己对于日本人的研究结果，也就是几乎所有研究该书的文章都要引用的一段话：“日本人生性极其好斗而又非常温和;黩武而又爱美;倨傲自尊而又彬彬有礼;顽梗不化而又柔弱善变;驯服而又不愿受人摆布;忠贞而又易于叛变;勇敢而又怯懦;保守而又十分欢迎新的生活方式”。
其次是作者在这一章中明确表示，她认为世界上不同民族之间差异是必然存在的，但差异并不影响世界各民族的和平共处。
《菊与刀》翻译中的三种文化v5 - 副本
摘要美国著名女人类学家露丝·本尼迪克特在她的《菊与刀》中讲述了日本人耻文化的表现及其成因。
《菊与刀》一直以来都是研究日本文化不可或缺的经典之作，作者以独特的视角剖析了日本文化的本质以及其与中美文化的差异。
本文通过对《菊与刀》的英语原著与中文译本的比读，结合美、中和日三个民族的不同文化，研究原作者的美国文化，书中讨论的日本文化以及译者的中国文化所形成的复杂翻译文化语境，研究其对翻译产生的影响。
关键词：《菊与刀》；文化；翻译AbstractRuth Benedict was famous feminist anthropologist of America. In her The Chrysanthemum and the Sword, she described the reflection and the reason of Japanese shame culture The Chrysanthemum and the Sword is a necessary classical work that studies Japanese culture, the author used unique viewpoint analyzed the essence of Japanese culture and the difference of Chinese culture and Japanese culture.This paper by contrasting the English original work and Chinese version of The Chrysanthemum and the Sword, it combines three different cultures of America, China and Japan to study American culture of the original author, this book discusses Japanese culture and what the translator of Chinese culture forms the complex translation cultural context and studies the influence that it has on translation.Key words: The Chrysanthemum and the Sword; culture; translation目录摘要 (1)Abstract (2)Chapter One (4)INTRODUCTION (4)Chapter Two (6)LITERATURE REVIEW (6)2.1 Studies at home (6)2.2 Studies abroad (9)2.3 The Research Characteristics of The Chrysanthemum and the Sword (9)2.4 The Practical Significance of The Chrysanthemum and the Sword (10)Chapter Three (12)THREE CULTURES IN THE CHRYSANTHEMUM AND THE SWORD (12)3.1 Japanese Character as Portrayed in The Chrysanthemum and the Sword (12)3.2 Three Cultures in The Chrysanthemum and the Sword (13)3.3 Ruth Benedict’s Patterns of Culture Theory in The Chrysanthemum and the Sword (14)Chapter Four (16)TRANSLATION OF THE CHRYSANTHEMUM AND THE SWORD AGAINST THREE CULTURES (16)4.1 Interaction between Japanese and American Culture (16)4.2 An Outsider’s Perspective on the Japanese Culture (17)4.2.1Englsih Works Translate into Chinese (17)4.2.2 Japanese Works Translate into Chinese (17)Conclusion (18)References (19)Chapter OneINTRODUCTIONRuth Benedict was one of the famous contemporary cultural anthropologists of American and she was also one of a few female scholars at the beginning of twentieth century. Under the influence of Franz Boas and along with Edward Sapir putting forward the earliest Cultural Configuration, all of then thought that culture is as a person, because it has the different types and different characteristics. Benedict studied English literature in her early years, so the writing of hers is ingenious and also she was specialized in writing poetry and delicate description (Benedict, Ruth. 1959). In her works, especially in the Patterns of Culture and The Chrysanthemum and the Sword and both of them are the most famous works of her. Despite the importance of her discussion has replaced by other theories, the issues and concerns representing in her works still win the attention and concern of the anthropology (Mead, Margaret 1977), history and other disciplines in modern time. The Chrysanthemum and the Sword is one of the most influential works of three cultures in translating.The Chrysanthemum and the Sword: Patterns of Japanese Culture is an influential study of Japan by American anthropologist Ruth Benedict in 1946. It was written at the invitation of the U.S. Office of War Information, in order to understand and predict the behavior of the Japanese in World War II by reference to a series of contradictions in traditional culture. The book was influential in shaping American ideas about Japanese culture during the occupation of Japan, and popularized in the distinction between guilt cultures and shame cultures (V ogel, Foreword, 1989). Although it has received harsh criticism, the book has continued to be influential. Two anthropologists wrote in 1992 that there is "a sense in which all of us have been writing footnotes to [Chrysanthemum] since it appeared in 1946" (Plath and Smith,2007). The Japanese, Benedict wrote, are 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 way (Benedict,1946）The book also affected Japanese conceptions of themselves（Kent, Pauline,1999）. The book was translated into Japanese in 1948 and became a bestseller in the People's Republic of China when relations with Japan souring (Fujino, Akira, 2006).This study will use the culture theory to investigate three cultures in translating The Chrysanthemum and the Sword loaded with culture contexts, and is expected to provide a new viewpoint to study three cultures taking Japanese shame culture for instance.Chapter TwoLITERATURE REVIEW2.1 Studies at homeIn the process of studying The Chrysanthemum and the Sword,the scholar of Beijing Union University Yang Liu thinks that Benedict considered the culture as a whole to analysis, which is the primary characteristic of her patters of culture theory. She thought that "the study of the whole of culture is more important than the continuous analysis of each part of the culture (Yang, 2012)" For a long time, the work of anthropology has been focusing on the analysis of cultural characteristics, but not considered the culture as a combination whole to study. Benedict pointed out that this attributed to the essence of the early ethnological description was to a very real degree. However, putting the section on the whole to understand the point of view is not her originality. Previously, Malinowski, who was a functionalist scholar had done panoramic description of the life picture of primitive people and created a new way of studying modern ethnology. But Malinowski was only satisfied with emphasis in his works "there is a kind of contextual relationship in terms of the characteristics they formed and the function of the culture", and he summarized the unique character of people in Trobriand Islands, as they were effective for the original world. Kawaguchi Atsushi said," it seems that she does not like the special character or examples of no generalization, she mainly from universal and common characteristics of the habit, tradition and custom to distinguish and conclude the shape of pattern of Japanese culture”, this is just what Benedict used the whole concept of culture to study Japanese culture. Some people will summarize this study of Benedict as the study of nationality of Japanese. This nationality does not show the modern Japanese or the ancient Japanese, but an image of "ideal Japanese".In the process of studying Japanese culture by The Chrysanthemum and theSword, Zhou Renjing who is a scholar of Sichuan University, she interprets The Chrysanthemum and the Sword from the perspective of human culture and she thinks that, in Benedict's book, the culture pattern of Japanese is “combinat ion of softness and hardness”. A s the title, The Chrysanthemum and the Sword contains both sides of contradiction, but it also unifies the contradictory under a pattern (Zhou, 2012). The so-called “both soft and hard” can be interpreted as the interactive supplem ent of hardness and softness, which is perfect properly. “Combination of softness and hardness” h as become a social phenomenon. Now many people are pursuing combination of softness and hardness. They do not fall in "masculine" and "feminine", and personality tends to be neutral, which makes people have courage, fortitude and tough while it maintains literary grace, soft and gentle. At the same time, the association for Chinese and Japanese shame culture are different, the Japanese scholar Morimi Kimiro pointed out that the sense of shame in Japanese culture actually was originated from traditional shameful culture of China. This view is basically accordance with the comments on The Chrysanthemum and the Sword, The Chrysanthemum and the Sword wrote: at the beginning, Japan does not copy non-hierarchical social organization of China. Japan adopted official system while those officials are only given administrative officers who go through in China by qualified imperial examination. But Japan was awarded hereditary peer and feudal lords. The formation processes under the pen of Benedict of Japanese shame culture, by absorbing exotic form and then adapting to the regulations of localization of its intension. The regulations of localization is composed of the form of localization, and then promote systematization of connotation, the enrichment and development of connotation, the original, secular, scattered connotation leaps sublimed, academic exercise and systematic content and then form shame culture. Therefore, systematization of formation of Japanese shame culture promotes the systematization of content. Systematization of form is the major opportunity of Japanese shameful culture, and the formation of it has such character, namely, outside of the path and mutability of methods. However, scholars of China Agricultural University Sun Qingzhong and Ding Ruosha thought that the shameculture of traditional Chinese culture has a profound historical and cultural accumulation, and also forms a narrow strip of water with Japan. Comparing with Japanese shame culture that is described by Benedict's The Chrysanthemum and the Sword, Chinese shame culture of form element, which is based on the existence value of the life of native person completely depends on others’admiration and words to him to develop (Sun and Ding, 2008). In Chinese traditional shame culture, both philosophers and civilians are paying more attention to the cultivation of internalized shame and emphasizing introspection and shame-awareness. But The Chrysanthemum and the Sword of Japan decides that the culture value orientation of the shame culture is the external force, emphasizing the outside shame and shame-awareness. This brings about children's culture differences in both China and Japan: Chinese is the specified, reprimanded, punishing and tolerant, incentive combination of education, and the Japanese education is mainly in education of mocking style, it also deeply causes the big difference in psychological and personality level both in Chinese and Japanese.At the same time, the scholar of Anhui University Jie Li thought that American shame culture comes from Christian culture. In Bible, Adam and Eve who were human ancestors ate the forbidden fruit and committed the original sin, which is destined to the genes of their later generations are always with the crime composition (Zhang, 2007), Therefore, repentance and Atonement has become a part of people’s lives. This awareness has been warning people to avoid evil and promote goodness. Once people do immoral things, a sense of personal guilt will arise spontaneously, so the force of shame culture is spontaneously and actively, people admire those who are admitting their mistakes, the action of confessing and apologizing actively. As the Second World War that started from the German, the German dropped to their knees before the monument of Jews won the affirmation of the world. It is the force of shame culture. It can be seen that whether the shame culture of China, Japan or USA, its essence is to restrict people to do good things simply, which is the means that lead to purpose depends on external remind, push and the other one that is from the inner self-realization.2.2 Studies abroadThe Chrysanthemum and the Sword is American famous woman anthropologist Ruth Benedict using the theory of cultural anthropology, through her own thought theory of "cultural pattern" interpreting the form of Japanese culture successfully. The achievement of it is that it encourages all of the people to study classics of Japanese culture (Zhou, 2012). "Chrysanthemum" and "knife" are two different objects that without any relationship. Because the Japanese scholars have worked together, not only does it represent the national character of Japan national contradiction, but also the epitome of softness and hardness of cultural pattern of Japanese nationality (Shang, 1998).2.3 The Research Characteristics of The Chrysanthemum and the SwordThe Chrysanthemum and the Sword is called the earliest Japanese culture theory in the history of cultural anthropology in the United States. It is such a book that on the basis of research of military intention to research Japanese culture during the Second World War. A nation's thought and the cultivation of emotion must be consistent. The author based on abundant material, research the connection of many behaviors and ways and patterns of thinking of Japanese. From special connection to grasp the whole structure, research method is mainly concentrated on the analysis of structure and function.On the cultural integration pattern theory level, Benedict thought that The Chrysanthemum and the Sword as an academic ability of cultural anthropologist is clear for all to see. The Chrysanthemum and the Sword is the accepted classical work. Its value and influence cannot be ignored. But there are many deficiencies and questioning voice. For example, the author could not speak Japanese and she did not go to Japanese alone. How she discussed Japanese culture? Is her view biased? TheChrysanthemum and the Sword cannot be considered as the pure culture, and also cannot be considered as pure work of culture anthropology. It can also be called the political literature. However, in terms of the creative background and times, its value is enormous. It does a significant contribution to world peace.2.4 The Practical Significance of The Chrysanthemum and the SwordAlthough The Chrysanthemum and the Sword has some shortcomings, its research still has practical significance, especially for the friendly exchange between China and Japan. As a reader, this book is worth reading for those who want to understand Japanese culture quickly. But today when we are reading this book, we must fully understand the creative background of The Chrysanthemum and the Sword. What we read is the last Japan, history of Japanese. Great changes have taken place in current Japan, so we should use the developmental viewpoint to read The Chrysanthemum and the Sword and understand the Japanese history and Japanese culture. Of course, some spirits in Japanese culture do not change.At present, politic, economy, cultural exchanges between China and Japan are becoming more and more intimate. After knowing about hierarchy of Japanese, team spirit and many other cultures, we are easy to understand each other's thoughts and behavior in the process of exchange. In politics, it is helpful to protect the interests of the state and promote the development of harmonious diplomacy. In economic, it is also helpful to reduce the trade friction, balance the benefit relationship. In culture, it is helpful to promote the exchange between the traditional culture of two countries and civil organizations, especially in the aspects of the relationship between China and Japan. Although China and Japan have many historical existing problems, the developmental requirements of the times request us to recognize Japan. Public opinion of diplomacy for a country has very important influence. Therefore, it is important to know about the culture cognitive of two countries.As it is mentioned in the meeting, which related to the questioning research of Pacific in 1944, “Japan likes the youth and its mental age is 12 years old ". They canaccept new things easily, but it is also very rebellious. Japanese are easy to absorb excellent foreign cultures and use them. With the progress of the times and development of culture, Japanese values are changing gradually. For the current researchers The Chrysanthemum and the Sword has certain historical limitations. Therefore, we need to go beyond The Chrysanthemum and the Sword, and then keep pace with times to look Japan. Review and in-depth study Japan and the Japanese are necessary. Both China and Japan are in the eastern Asian region. Communication and contact in all aspects is close. But such a fast speed and national development is worth for us to study. Cultural anthropology research is a bridge that promotes national culture exchange and international cooperation. It has very important significance for world peace and development.Chapter ThreeTHREE CUL TURES IN THECHRYSANTHEMUM AND THE SWORD3.1 Japanese Character as Portrayed in The Chrysanthemum and the SwordBy analyzing The Chrysanthemum and the Sword, we can also sum up the main character of Japanese---Kindness. It explains the usual activities of Japanese. In the process of the operation of whole life, the Japanese have been practicing with kindness. The kindness of Japanese should exist in kindness to emperor. The traditional concept of Japanese family is very strong, especially the execution of hierarchy becoming more strict. Father is the most powerful human in family, but women do not have any power in family.One’s reputation is also important to Japanese. They keep innocence of themselves. They usually pay more attention to their reputation. To keep reputation, they even do excessive things that they are favored. In daily life, Japanese will try their best to prevent shame, because reputation is becoming more and more crucial for Japanese. All the activities of the Japanese people should protect reputation very well. They think they should not be laughed and blamed by others.In addition, according to the standard of self-esteem of their behavior Japanese usually regulate themselves. They are cautious and they do things on the basis of certain regulations. All things should be considered before being done. Therefore, the main character of Japanese from The Chrysanthemum and the Sword is quite different from Chinese.3.2 Three Cultures in The Chrysanthemum and the SwordThe three cultures that The Chrysanthemum and the Sword represents are Japanese shame culture, western traditional shame culture and the combination of softness and hardness in China.Japanese shame culture is mainly expressed in the expression of language, form of social life and form of moral idea. In terms of expression of language, in university, especial ly in freshman year of Japanese what they learn usually:” I am sorry” and “excuse me” and so on. At the beginning of learning Japanese, they often repeat those sentences to express their gratitude.In terms of form of social life, people are willing to help others in China, while Japanese keep unwilling attitude in helping others or asking other to help. For example, if you offer seats for aged people, they do not like to accept it in the most of circumstances on electric cars. Because of in their mind, if they accept this kind of help, they must return their help to other people. It gives Japanese invisible pressures in spirit.In terms of form of moral idea, argumentation is the standard of conduct in Japanese society. H uman’s feeling is in subordinate position comparing with argumentation.The reason why Japanese forms such kind of shame culture is that as an island country, the nationality and language of Japan is simplex, therefore, it lacks creative condition in terms of this culture. The Chrysanthemum and the Sword is just a reflection of Japanese shame culture. Japanese shame culture is also caused by the education with more and more restrains and it makes them have strong reaction towards shame culture.Western traditional shame culture emphasizes introspection, which requests American to pay more attention to one’s cultivation and thoughts. To "controlling body” is the most important thing. In western traditional shame culture, the intention of tutoring one’s morality is not because it can bring much reputation,but it is an inner request of western culture. This process finishes in one’s consciousness.The so-called culture of combination of softness and hardness can explain as the interactive supplement of softness and hardness and makes pattern of culture properly. Combination of softness and hardness has become a social phenomenon. Now many people are pursuing softness and hardness. They do not forget feminine while they serve as masculine. Their character tends to be neutral and it lets people have character of brave, resolute and intrepid and they keep literary grace, gentle and soft.3.3 Ruth Benedict’s Patterns of Culture Theory in The Chrysanthemum and the SwordOn the cultural pattern, Ruth Benedict did not make definite definition, in Patterns of Culture Theory she said:” a kind culture likes a person, it is combination of thought and action.” Culture can be considered as a whole to analyze, this is the primary character of Ruth Benedict’s patters of culture theory. She thought:”the whole research of culture is far more important than the continuous analysis of each part of culture.”According to the whole culture concept, Benedict did comprehensive research on Japanese culture. In The Chrysanthemum and the Sword,Benedict said:”The Chrysanthemum and the Sword is not a specialized book about Japanese religion, economical life, politic or family, but research all kinds of concepts about the living way of Japanese. It is such a book that research how Japan becomes Japanese nationality （Francis, 1969）.” The objective of culture reflects that the essential difference between one culture and the other culture is in different objective, this kind of objective is the result of choice in separate process (Jean,1955). About the correlation between cultural traits, Ruth Benedict advocated that observing the life trifles of one nationality to find out important correlation in system of social culture (Margaret, 1959). The Chrysanthemum and the Sword focuses on hierarchy and shame culture, it grasps the connection of Japanese social economy, literature and art,education and technology, society and economy and moral principles on many fields accurately, its conclusion is convincing (Francis, 1961).If we discuss "The Chrysanthemum and the Sword"from the perspective of academic research, its practical significance is to provide theoretical guidance for the current policy, theoretical significance is based on the theoretical system of constructing Japanese culture in the view of human culture. The method that the author described The Chrysanthemum and the Sword can be summarized as "from the behavior to prospect culture", "in comparison to see the essence” and so on(Sun, 2011).The writing method of The Chrysanthemum and the Sword Ruth Benedict analyzed according to her theory of pattern of culture is from action to prospect culture. She applied method of culture anthropology to summarize The Chrysanthemum and the Sword.By comparison, we can see the true meaning of The Chrysanthemum and the Sword, and rely on the viewpoint of writer to show the phenomenon that Japanese culture in hierarchy has to obey the Japanese culture.From the conflict and contradiction to look at the essence of The Chrysanthemum and the Sword, when reading this book, we can find out that the writer provided many conflict scenes, which are difficult for people to understand.The specific research meaning of The Chrysanthemum and the Sword is depending on the connotation of Japanese culture. With the original questions, Ruth Benedict showed the connotation and unique essence of Japanese culture. Her conceive and demonstrative viewpoint is unique. Those ways are worth researching and internalizing (Zhang, 2005).Chapter FourTRANSLATION OF THE CHRYSANTHEMUM AND THE SWORD AGAINST THREECUL TURES4.1 Interaction between Japanese and American CultureThere is certain of interaction between Japanese and American culture in The Chrysanthemum and the Sword, both American culture and Japanese culture pay more attention to the unity of form and content in translation. Both of them adopt direct translation method, Japanese words has close connection with American words. In some books, the specific form of Japanese words is similar to English. In terms of culture viewpoint, Japanese words are based on English words, so the Japanese words in books can be translated into specific English words. For example: （例子依然没有分开解释！！！！！！这个我已经说了至少三遍了！！！！！！还有例子找的不是书中的，我昨天已经给你们了，你们只要去书里找就好了，你们但凡看一下书几会知道你们写的完全和书里不一样！！！我这次把例子写好给你们，如果这次这一次再改不好的话，我就自己看书写了，我没有那么多时间来和你们一遍一遍的改！！！！！！）example one：sincerity（真诚）What sincerity represents is quite different between Japan and America. Japanese live in a strictly hierarchical society, where the subordinates obey their superiors without a question，because Japan is ahierarchical society, that is the main aspect of sincerity. In America, sincerity is mainly reflected in the interactive between people and people.在日本和美国代表的很不一样，解释不同之处和结合文化分析原因。
TheChrysanthemumandtheSword_菊与刀英语读后感700字
TheChrysanthemumandtheSword_菊与刀英语读后感700字The Chrysanthemum and the Sword is a book about Japanese national character. It is a research report submitted by Ruth, a famous American cultural anthropologist, in the study of Japanese national character. It is a book about analyzing Japanese cultural character. As a Japanese major, she wanted to know something about the history, culture and society of Japanese nationality, so she chose "chrysanthemum and knife".The author of the Japanese national culture contradiction vividly summarized as "Chrysanthemum" and "knife" in the book, "Chrysanthemum" is the Japanese royal family crest, "knife" is a symbol of Japanese samurai culture. The book is named after the "chrysanthemum and the knife", symbolizing the contradictory character of the Japanese and the duality of Japanese culture. In my opinion, the chrysanthemum represents the humility and the character of the Japanese nation, and also shows that the Japanese people have the same quality as chrysanthemum. The knife is made me think of the Japanese national spirit of "Bushido". It bears the hope and perseverance of the Japanese nation, as well as the belligerent side of the Japanese nation. The three characters of "chrysanthemum and the knife" can fully summarize the contradictory character of the Japanese and the duality of Japanese culture.The Japanese are both aggressive and modest. They are loyal, rebellious, obedient, unwilling to be manipulated, and so on. They can embody the contradictory characteristics of Japanese people.The Meiji restoration has achieved unprecedented success,but its success has also brought some positive and negative effects to Japan and even the whole world. First, after Japan's Meiji Restoration, it became one of the world's powerful nations because of its prosperity and strength. The expansion of militarism made Japan continue to attack overseas after Meiji Restoration. For the whole world, the success of Meiji Restoration is a great threat to them, because a small island country, Japan, can defeat the then great power China, and even defeat the European powers, Russia, which shocked the rest of the world.The success of education, military, constitutional and economic reforms in the Meiji Restoration also led to the rise of military forces in Japan. The constitutional reform of the Meiji Restoration, soldier soldier to a great extent weight, also mastered the national decision-making power, as the German military superstition hegemony, Japan has also planted the hidden dangers of militarism, and jointly provoke extreme nationalism. This result makes Japan after the invasion to the various regions of Asia, even to attack the United States, and finally in the two World War quagmire, the human freedom and democracy and peace Maimer, because Hiroshima Nagasaki atomic bomb, Japan has become the world's only country by atomic bomb attack. Death and property loss of the Japanese people, it is a painful price of Japanese militarism in the dream.Japanese is both aggressive and gentle humility; and both militaristic advocating of beauty; both arrogant and stubborn and obstinate both refined and courteous; flexible; both tame and does not want to be at the mercy of both loyalty and trust; treason; both brave and cowardly; both conservative and the courage to accept the new way of life. At present, although the world's environment has changed, there may be some changesin the way of life and belief in Japan, but no matter how it is, this book is helpful to the study of Japan. In China, after the founding of new Chinese naturally get rid of the feudal rule, the people's liberation, there is more freedom, but to promote filial piety and righteousness to a lot less, on the other hand, the rapid development of the network, making all kinds of domestic and foreign distorted political speech and bad information everywhere, these are quietly affect our living habits and ideological education. Junior strong Guoqiang, as Chinese, only those who accept the correct good education, establish a correct outlook on life, values, world outlook for the Chinese nation to nation in the world to contribute.。
《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。
《菊与刀》读书报告
《菊与刀》读书报告从小我们就知道日本侵华战争，小时候总是对日本深恶痛绝，随着年龄的增长也能从理性的角度去分析一些问题，其实在我的印象中，日本人总是温和有礼貌，爱干净，有素质，遇事不慌张。
可我一直不明白为什么这样的日本人会发动惨绝人寰的侵华战争，并且在战争中毫无人性，南京大屠杀，711部队，对中国人民犯下滔天的罪行。
面对这样的差距，我怀着疑问的心情想从《菊与刀》这本书中寻找一些答案。
明治维新使得日本国力大大增强，1868年，以大久保利通、西乡隆胜、木户孝允等为代表的日本革新派为了废除封建割据的幕藩体制，建立统一的中央集权国家，恢复天皇至高无上的统治权而实行“明治维新”，从而发展资本主义，并逐步走上对外扩张的道路。
长期锁国下的日本，终于在国际外部压力转换成为国家内部变革的动力下，展开了明治维新运动。
在明治维新的纲领指导下，日本派出由政府高级官员所组成的考察团，赴欧美各国进行考察。
从此日本开始了国家工业化，开办官营工厂，并大力的扶植民营企业。
在一连串的努力下，明治维新使得日本变得更为富强。
明治维新获得了空前的成功，但其成功也为日本甚至是全世界，同时带来一些正面和负面的影响。
其一是，当日本明治维新之后，因其富强而成为世界的强国之一，军国主义的对外扩张，令日本在明治维新之后不断的对外出击。
对全世界来说，明治维新的成功为他们带来的是极大的威胁，因为一个小小的岛国日本，竟然能够击败当时的大国—中国，甚至打败欧洲强国—俄国，令世界其它的列强大感震惊。
明治维新中的教育、军事、立宪和经济改革的成功，也令日本的国内军人势力抬头。
明治维新的立宪改革中，军人在很大程度上拥兵自重，也掌握了国家决策大权，和德国迷信武力争霸的一样，日本自此也埋下了军国主义的隐患，同时连带的激起极端的民族主义。
此结果使得日本在之后，向亚洲各地区入侵，甚而攻击美国，终致自陷二次世界大战的泥淖之中，成了人类民主自由与和平的残害者，也因广岛长崎的原子弹，使日本成为全世界唯一遭到原子弹攻击的国家。
《菊与刀》
一、任务—研究日本3
研究方法： 尽管有上述重重巨大困难，但作为一个文化人类学家，还有些研究方 法和必要的条件可以利用。 1. 文化人类学家最倚重的方法——与被研究的人民直接接触。在美国 中，有许多在日本长大的日本人。可以询问他们亲身经历的许多具 体事例。 2. 请教曾在日本生活过的西方人土。看论述日本的丰硕文献，在日本 居住过的许多西方优秀的观察家的观点。 3. 看大量在日本编写、摄制的电影——宣传片、历史片、以及描写东 京及农村现代生活的影片，然后再和一些在日本看过同样影片的日 本人一起仔细讨论。他们都是以与我不同的眼光来看待电影中的男 女主角以及反面角色的。而且，他们对剧情、动机的理解与我也不 一样。 4. 研究日本部落中的日常琐事，与他本国相应的事物相比。 作者：我作为一个文化人类学家，还确信这样的前提，即：最孤立 的细小行为，彼此之间也有某些系统性的联系。
8
二、 战争中的日本人1
日本人的战争观： 日本人与西方人在战争惯例上的一切差异，都是了解他们的人生观以 及对人的全部责任的看法的资料。 日本对战争原因则有另外的看法。他们认为，只要各国拥有绝对主 权，世界上的无政府状态就不会结束。日本必须为建立等级秩序而战 斗。当然，这一秩序的领导只能是日本，因为只有日本是唯一的真心 建立起自上而下的等级制的国家，也最了解‚各得其所‛的必要性。 日本在国内实现了统一和和平，平定了叛乱，建筑了公路、电力、钢 铁产业。 对于战争胜利的希望： 日本叫嚷日本必胜，精神必将战胜物质。日本人从他们的一家大报 纸——《每日新闻》上，读到了以下一段话：“我们如果害伯数字就 不会开战。敌人的丰富资源并不是这次战争创造的。”。 《告日本国 民书》的宣传小册子中写道：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‛。
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.。
[人物介绍]露丝-本尼迪克特的《菊与刀》
![[人物介绍]露丝-本尼迪克特的《菊与刀》](https://img.taocdn.com/s3/m/ebf23203a66e58fafab069dc5022aaea998f4176.png)
[人物介绍]露丝-本尼迪克特的《菊与刀》最近看新闻，日本又开始重启捕鲸活动，而且给自己定下了任务，每年要猎捕多少多少这种海洋哺乳动物作为食物。
这真是让人觉得日本这个国家的食物危机已经比较严重了，粮食自给率实在堪忧啊。
我们中国人对于日本这个邻居的感受一般而言是非常复杂的。
日本民族性中的半魔鬼半秩序的矛盾特性其实早在几十年前就由著名的文化人类学家博厄斯Boas 的高徒本尼迪克特说得很清楚了。
所以今天我介绍一下露丝-本尼迪克特（Ruth Fulton Benedict,1887-1948）的日本研究经典著作《The Chrysanthemum and the Sword》（菊与刀，Chrysantheme und Schwert: Formen der japanischen Kultur）。
露丝-本尼迪克特作为著名文化人类学家，同爱德华·萨皮尔（Edward Sapir）提出最早的文化形貌论（Cultural Configuration），同米德一起形成博厄斯学派中的一个支派，即民族心理学派。
其著名的“文化类型”学说将人类学，心理学，社会学和哲学等多个学科的思想与方法结合起来，认为人类的行为以及对异常的定义都是文化的产物。
1946年成书出版的《菊与刀》书中，本尼迪克特运用文化人类学的研究方法，以日本皇室家纹“菊”和象征武士身份的“刀”作为一组对比鲜明而又矛盾重重的意像，从他者的角度对日本文化中看似矛盾的方方面面进行了阐释和解说，指出日本文化是一种耻感文化（Schamgefuehle in der Kultur, shame culture）。
与此相对应，西方文化则是罪感文化（Schuldgefuehle in der Kultur, guilt culture）。
这本书的诞生背景最早是一份研究报告。
二战结束前的1944年美国官方出于针对战后日本作为战败国的管理问题，请一些文化研究专家对日本的民族性做研究，从而制定相应的战后管理方案。
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Main views
Main views
Cleaning one’s name
• Guilty Culture and Shame Culturon
Repaying one-ten-thousand
Cleaning one’s name 洗清污名
addition to developing a sense of shame, they will order themselves harmoniously.
Taking one’s proper station 各得其所
• “The Japanese government … Japan’s fundamental policy to enable each nation to enjoy its proper station in the world.” • one trusted the map and was saf e only when he followed it. One showed one's courage, one's integrity in conforming to it.
The culture
Chrysanthemum culture in Japan
1
Introduced into Japan
2
3
In Japanese literature Contractions
4
In modern Japan society
1 1
Introduced into Japan
• You can either travel or read, but either your body or soul must be on the way.
Thank you!
• A shame society, also called shame culture or honor-shame culture, is a society in which people deeply cherish their reputation, and losing fame is much suffering than losing lives. • A shame society is contrasted with a guilt society and the distinction between shame and guilt as methods of social control.
Repaying one-ten-thousand
For family ko
For the Emperor – chu
Repa yme nt
Daughters-inlaw and mothers-in-law In the WWII
Reflections
Reflections
• Lummis wrote – “After some time I realized that I
The author
Ruth benedict
• Ruth Fulton Benedict was an American anthropologist （人类 学家）and folklorist.
• Learning under Franz Boas the father of American anthropology.
Similarity In China
Lead the people with administrative injunctions and
In China, the law, concept of shame put them in their • place with penal and they will
would never be able to live in a decent relationship with the people of that country unless I could drive this book, and its politely arrogant world view, out of my head”.
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 many Chinese literator. As to today’s Japan, thousands of stores, goods, places are named after JUSHUI, so we can learn the core content of Japanese chrysanthemum culture.
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.
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.
THE BOOK
• The Japanese, Benedict wrote, are full of contradictions. • The book began a discussion among Japanese scholars about "shame culture" vs. “guilt culture”. • Reception of the book in Taiwan and China, and the book became a bestseller in China in 2005.
4
In modern Japan society
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. • The "way" originates from the samurai moral values, most commonly stressing some combination of sincerity, frugality, loyalty, martial arts mastery, and honor until death.
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.
is widely accepted due to avoid punishments but will be without a sense of Confucian teachings. In shame. Lead them with excellence and put is them in Analects, Confucius quoted saying: their place through as roles and ritual practices, and in
Taking one’s proper station
For civilian For a country
Taking one’s proper station
For now
Repaying one-ten-thousand
报恩于万一
• A man’s indebtedness (on) is not virtue; his repayment is. Virtue begins when he dedicating himself actively to the job of gratitude. • repayment of one‘s on to parents ko（孝）, and repayment of one’s on to the Emperor – chu（忠）. Both these obligations of gimu （道义） are compulsory and are man's universal lot.