跨文化英语阅读教程Unit课后翻译
跨文化阅读课文翻译终极版
Unit 1Settling down at college around the world适应校园生活——来自世界各地的访谈Tanya Zarutskaya Moscow, Russia塔尼娅•扎茹茨卡娅莫斯科，俄罗斯This time last year I was nervous about my new life.去年的这个时候，我对新生活感到很紧张。
I didn't have any friends, and it was my first time away from home. 我没有朋友，也是第一次离开家。
At first I worked all the time, going to lectures and studying late into the night.一开始，我一天到晚都在忙功课：上课，并且学习到深夜。
But then I realized I was missing out on so many other things at university. 可后来我意识到我错过了大学里许多其他活动。
One day a girl in my hall of residence invited everyone in the dorm to a dinner party.一天，跟我住同一幢宿舍楼的一个女孩儿邀请全楼的人去参加一个晚宴。
I've no idea where she managed to buy the food, or how she had enough money. 我不知道她在哪儿买的那些吃的，也不清楚她怎么会有足够的钱。
And she dressed like a model.而且她穿得像个模特儿。
I don't know why she was bothering with university!我真不知道她干嘛还要费那劲儿上大学！I've got to know lots of interesting people and I now enjoy myself as well as study hard.现在我结识了许多有趣的人，既努力学习，也快乐地生活。
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。
大学跨文化英语 综合教程I Unit 7 Tiger Mother课文翻译
Text AReading & DigestingTiger MotherAmy Chua1 A lot of people wonder how Chinese parents raise successful kids.The fact is that Chinese parents do things that seem unimaginable to Westerners. I think there are three big differences between the Chinese and Western parenting.2 First, I’ve noticed that Western parents are extremely anxious about their children’s self-esteem. Chinese parents aren’t. T hey assume strength,not fragility, and as a result they behave very differently.3 For example, if a child comes home with an A– on a test, a Western parent will most likely praise the child. The Chinese mother will gasp in horror and ask what went wrong. If the child comes home with a B on the test, some Western parents will still praise the child. If a Chinese child gets a B, parents would be screaming. Te angered Chinese mother would then get dozens of practice tests and work through them with her child for as long as it takes to get the grade up to an A.4 Chinese parents demand perfect grades because they believe that their child can get them. If their child doesn’t get them, the Chinese parent assumes it’s because the child didn’t work hard enough. That’s why the solution to it is always to punish and shame the child.5 Second, Chinese parents believe that their kids owe them everything.The reason for this is a little unclear, but it’s probably a combination of Confucian filial piety3 and the fact that the parents have sacrificed and done so much for their children. The understanding is that Chinese children must repay their parents by obeying them and making them proud.6 My husband once said, “Children don’t choose their parents or even choose to be born. So it’s the parents’ responsibility to provide for them.Kids don’t owe their parents a nything.” T his strikes me as an unfair deal for the Western parents.7 Third, Chinese parents believe that they know what is best for their children and therefore override all of their children’s own desires and preferences. It’s not that Chinese parents don’t care about their children;instead, it’s just an entirely di fferent parenting style.8 For example, Lulu was about 7, working on a piano piece by a famous French composer. Te piece is really cute, but it’s also incredibly dif ficult for young players because the two hands have to keep different rhythms.9 Lulu couldn’t do it. She worked on it nonstop for a week, but whenever she tried putting her hands together, one always hit into the other, and everything fell apart. Finally, the day before her lesson, Lulu announced that she was giving up and stomped off.10 “Get back to the piano now,” I ordered.11 “You can’t make me.”12 “Oh yes, I can.” I said.13 Lulu got angry and grabbed the music score and tore it up. So then I decided to make a deal with her. If she didn’t have Te Little White Donkey perfect by the next day,I told her I would sell her toys. When she still kept playing the music wrong, I told her she was purposely working herself into a frenzy because she was secretly afraid she couldn’t do it. I told her to stop being lazy and cowardly.14 My husband saw what I was doing and told me to stop insulting Lulu. I felt I was just motivating her but he thought threatening Lulu was unhelpful. Also, he said, maybe Lulu really just could n’t do the technique.Maybe he was right, but I had my way.15 I went back to Lulu and continued to push her. I lost my voice yelling,but still there seemed to be only negative progress, and even I began to have doubts.16 Then, out of the blue, Lulu did it. Her hands suddenly came together— her right and left hands each doing their own thing.17 Lulu realized it the same time I did. I held my breath. She tried it again. Then she played it more confidently and faster, and still the rhythm held. A moment later, she was beaming.18 “Mommy, look —it’s easy!” Af ter that, she wanted to play the piece over and over and wouldn’t leave the piano. Tat night, she came to sleep in my bed and we joked about the progress.19 Western parents worry a lot about their children’s self-esteem. But as a parent, one of the worst things you can do for your child’s self-esteem is to let them give up. Yet, there’s nothing better than learning you can do something you thought you couldn’t.20 Western parents try to res pect their children’s individuality, encouraging them to pursue their true passions, supporting their choices, and providing positive nurturing environment. By contrast, the Chinese believe that the best way is preparing them for the future and letting them see what they’re capable of. All parents want to do what’s best for their children. The Chinese just have a totally different idea of how to do that.参考译文虎妈蔡美儿许多人对于中国父母如何培养出优秀的子女充满好奇。
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。
跨文化交际英语阅读教程unit02课后翻译
Checking Is Believing参考译文：验证为实网络随时在拓展，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。
Reading BThis freedom is, of course, in sharp contrast to traditional media. Publishing companies, for example, can be very selective about their authors. Such companies have high standards and will only publish a book if the author is well qualified and experienced in the subject area. Publishers get other experts to review a book before it is printed and further improvements to the book are made by editors and book designers employed by the publishing companies. Editors frequently make suggestions to make the book longer or shorter and to improvethe au thor’s use of language to make the writing clearer and more easily comprehensible to readers. Designers handle the layout of a book, including the cover, photographs and other graphics and even the font type and style of the text.参考译文：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。
【免费下载】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 o f history that clearly demonstrates people and cultures have been troubled by a pers istent inability to understand and get along with groups and societies removed by sp ace, ideology, appearance, and behavior from their own. What is intriguing about m any of human civilization's failure is that they appear to be personal as well as globa l. The story of humankind 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 isolationism or even armed conflict.It is obvious that increased contact with other cultures and subcultures makes it i mperative for us to make a concerted effort to get along with and to try to understa nd people whose beliefs and backgrounds may be vastly different from our own. Th e ability, through 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 neighborhoods but could be the decisive factor in maintaining world pea ce.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。
跨文化英语阅读教程Unit 1课后翻译
Unit 1 The Texts: Piracy in the Twenty-First Century参考译文：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。
Reading BAs many Western companies once discovered to their cost, investing in Southeast Asia before the advent of secure intellectual property rights was an expensive proposition. To enter these markets, Western companies had to disclose to authorities details not only of their products, but also of the processes whereby their products were created. The result, all too often, was rapid and blatant copying of goods which were not protected against copyright abuse of this kind.参考译文：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。
Reading CThere are numerous examples of such copyright piracy from the past. The American chemical giant Du Pont, for example, introduced into one Asian country its famous Londax herbicide, which kills weeds in rice fields. The company had invested millions of dollars in the research and development of this product, and plough ed another US$25 million into opening a local production plant. Less than one year afterwards, however, very cheap bottles of a fake Londax were openly on sale. The only difference between the fake and real items — other than the price — was that the fake was called Rondex and came in a blue rather than green bottle. However, as it was so much cheaper than the original, it effectively destroyed Du Pont’s investment. It also made the company much less willing to invest in R&D (research and development) of new chemicals. The “recipe” for Londax should have been treated as the intellectual property of Du Pont. For another company to make unauthorized use of it was stealing, just as surely as if they had stolen Du Pont’s machines or any other physical property.参考译文：盗用知识产权的例子不胜枚举。
新编跨文化交际【warm up】 原文及翻译
1、【communication across cultures】Chapter One Conceptual Foundation【跨文化沟通】第一章概念的基础Why study intercultural communication?为什么学习跨文化交际?There is a folk tale that comes to us from the foothills of the Himalayas. A man was trying to explain to a blind friend what colors are. He began with the color White.有一个民间的故事,来自于喜马拉雅山的山麓。
一名男子试图解释一个盲人朋友的颜色是什么。
他开始与雪白的颜色。
“Well,”he said, “it is like snow on the hills.”“嗯,”他说,“这就像雪在山上。
”“Oh,”the blind man said, “then it must be a wet and dampish sort of color, isn’t it? ”“No, no,”the man said, “it is also the same color as cotton or wool. ”“Oh yes, I understand. It must be fluffy color. ”“No, it is also like paper.”“哦,”盲人说,“那一定是湿,微湿的颜色,不是吗?”“不,不,”那人说,“这也是相同的颜色,棉或羊毛。
”“哦,是的,我明白了。
一定是毛茸茸的颜色。
”“不,它也像纸。
”“Then it must be a crackling or fragile color,”said the blind man. “No, not at all. It is also like china.”“那一定是脆皮或脆弱的颜色,”瞎子说。
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 1 How to Live Wisely课文翻译
Reading & DigestingHow to Live WiselyRichard J. Light1 Imagine you are Dean for a day. What is one actionable change you would implement to enhance the college experience on campus?2 I have asked students this question for years. The answers can be eyeopening. A few years ago, the responses began to move away from “improve the history course” or “change the ways labs are structured.” A di fferent commentary, about learning to live wisely, has emerged.3 What does it mean to live a good life? What about a productive life? How abouta happy life? How might I think about these ideas if the answers conflict with one another? And how do I use my time here at college to build on the answers to these tough questions?4 A number of campuses have recently started to offer an opportunity for students to grapple with these questions. On my campus, Harvard, a small group of faculty members and deans created a non-credit seminar called “Reflecting on Your Life.” Here are three exercises that students find particularly engaging. Each is designed to help freshmen identify their goals and reflect systematically about various aspects of their personal lives, and to connect what they discover to what they actually do at college.5 For the first exercise, we ask students to make a list of how they want to spend their time at college. What matters to you? This might be going to class, studying, spending time with close friends, perhaps volunteering in the off-campus community or reading books not on any course’s required reading list. Then students make a list of how they actually spent their time, on average, each day over the past week and match the two lists.6 Finally, we pose the question: How well do your commitments actually match your goals?7 A few students find a strong overlap between the lists. Te majority don’t. T hey are stunned and dismayed to discover they are spending much of their precious time on activities they don’t value highly. Te challenge is how to align your time commitments to reflect your personal convictions.8 In the core values exercise, students are presented with a sheet of paper with about 25 words on it. The words include “dignity,” “love,”“fame,” “family,” “excellence,” “wealth,” and “wisdom.” They are told to circle the five words that best describe their core values. Now, we ask, how might you deal with a situation where your core values come into conflict with one another? Students find this question particularly difficult. One student brought up his own personal dilemma: He wants to be a surgeon,and he also wants to have a large family. So his core values include the words “useful” and “family.” He said he worries a lot whether he could be a successful surgeon while also being a devoted father. Students couldn’t stop talking about his example, as many saw themselves facing a similar challenge.9 The third exercise presents the parable of a happy fisherman living a simple life ona small island. Te fellow goes fishing for a few hours every day. He catches a few fish,sells them to his friends, and enjoys spending the rest of the day with his wife and children, and napping. He couldn’t imagine changing a thing in his relaxed and easy life.10 Let’s tweak the parable: A recent M.B.A. visits this island and quickly sees how this fisherman could become rich. He could catch more fish, start up a business, market the fish, open a cannery, maybe even issue an I.P.O.Ultimately he would become truly successful. He could donate some of his fish to hungry children worldwide and might even save lives.11 “And then what?” asks the f isherman.12 “Then you could spend lots of time with your family,” replies the visitor. “Yet you would make a difference in the world. You would have used your talents, and fed some poor children, instead of just lying around all day.”13 We ask students to apply this parable to their own lives. Is it more important to you to have little, be less traditionally successful, yet be relaxed and happy and spend time with your family? Or is it more important to you to work hard, perhaps start a business, or even make the world a better place along the way?14 Typically, this simple parable leads to substantial disagreement. These discussions encourage first-year undergraduates to think about what really matters to them, and what each of us feels we might owe, or not owe,to the broader community — ideas that our students can capitalize on throughout their time at college.15 At the end of our sessions, I say to my grou p: “Tell me one thing you have changed your mind about this year,” and many responses reflect a remarkable level of introspection. Three years later, when we ask them again, nearly all report that the discussions had been valuable, a step toward turning college into the transformational experience it is meant to be.参考译文如何智慧地生活理查德·J·莱特想象一下你要当一天的院长。
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。
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unit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?history?that?clearly?demonstrates?people?and?cultures?have?been?tro ubled?by?a?persistent?inability?to?understand?and?get?along?with?groups?and?s ocieties?removed?by?space,?ideology,?appearance,?and?behavior?from?their?own. ?What?is?intriguing?about?many?of?human?civilization's?failure?is?that?they?ap pear?to?be?personal?as?well?as?global.?The?story?of?humankind?is?punctuated? with?instances?of?face-to-face?conflicts?as?well?as?international?misunderstandin g--major?and?minor?quarrels?that?range?from?simple?name-calling?to?isolationi sm?or?even?armed?conflict.?It?is?obvious?that?increased?contact?with?other?cultures?and?subcultures?mak es?it?imperative?for?us?to?make?a?concerted?effort?to?get?along?with?and?to?t ry?to?understand?people?whose?beliefs?and?backgrounds?may?be?vastly?differe nt?from?our?own.?The?ability,?through?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?neighborhoods?but?could?be?t he?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。
大学跨文化英语综合教程IUnit2OveremphasisonIndependence课文翻译
大学跨文化英语综合教程IUnit2OveremphasisonIndependence课文翻译Reading & ReflectionOveremphasis on IndependenceEun Y. Kim1 During a vacation to Hawaii, my husband and I noticed an elderly man struggling to push a cartful of groceries. It was hot and humid, and he looked very tired and feeble.I was reminded of my father back in Korea.We cautiously approached the man and politely asked whether he needed any help. He responded rather angrily, “Do I look so weak that I can’t care for myself?” An American friend of mine had a similar experience. He went to a two-day business conference, and at the airport he ran into a woman who had attended the same conference. She was petite and was carrying heavy luggage, so he asked whether he could help her. She quite defensively and decisively stated, “I can do it myself.” Te guiding principle of many Americans is “I’ll do my thing, and you do yours.”2 Although I admire Americans’self-reliance and self-help attitude,their overemphasis on independence causes unnecessary fuss over basic issues, from how to raise a child to how to retire. As soon as my son was four months old, people suggested that he sleep in his own bedroom. They also suggested that I leave him alone at night and ignore him if he cried.In many families in Asia, young couples can afford only a one-bedroom residence. They don’t have the luxury of giving a baby their own room, and even if they do, most don’t want to leave their babies alone. It would be interesting to study whether babies learn to be independent because they are left alone intheir own bedrooms and not given attention when they cry.3 From an Asian point of view, Americans’ individualism is an attempt to deny a natural social structure that exists among humankind. Some people who are obviously in need of help do not ask for it out of fear of being labeled as too dependent. A former professor who was suffering from cancer confessed that his biggest challenge was asking for help. He had been independent all his life. His children had an image of him as an independent man, and he didn’t want that to change. I can fully empathize with the man, because I used to be like him. But I came to learn that interdependence could enrich my life in serendipitous ways.4 My willingness to depend on others helped me make great friends.I could not afford a car in my early years of graduate school. Being independent, I tried to take city buses and school shuttles to go to church,to shop for groceries, or to attend meetings. Gradually when friends offered me a ride home, I began to take them up on their offers. Occasionally,I invited them over for homemade Korean meals, which they gladly accepted, giving us more opportunities to develop a friendship. In this way,we slowly became close friends.5 Willingness to accept others’ help can also benefit those who offer the help. Mary White, a sociologist at Boston University, states that allowing ourselves to be nurtured confers value on the caretaker by giving that person an opportunity to display the valued skill of nurturing. Besides,people who give help become more interested in the people they help.Even within a family, interdependence brings family members closer together, whereas independence can create a sense of self-righteousness and distance. Also, independent people tend to be lesssympathetic toward those who need help. InAfrica, there is a saying that men become men through other men.6 In international business, letting go of pride and asking for help can improve negotiations. One of the mistakes Americans make in negotiating with Asians is that they often present themselves as proud and strong who can do anything. They act as if they can survive and conquer alone. But if they were willing to let go of some of their independence, they could develop allies instead of enemies. An American lawyer who lived and worked in Japan said that when he shared his worry about specific contract terms and conditions with the Japanese, many of them were more than willing to help him. Another American businessman talked about reaching a deadlock in a negotiation session with some Korean partners. When the two sides took a break, he said to one of his Korean partners, “You hold my destiny in your hand.” And he meant it. A fter the break, the Korean negotiators were much more gentle and agreeable, and he learnt that sharing his feelings was his best negotiation strategy.7 Admitting that we need help does not mean admitting weakness.Rather it displays the strength to acknowledge that we need the resources around us. As an Asian saying goes, “If you share your happiness, it will be doubled. If you share your unhappiness, it will be halved.”参考译文过分强调独立金恩英在夏威夷度假期间，我和我丈夫注意到一位年长的男士正费力地推着满满的一车货物。
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。
大学跨文化英语综合教程IUnit8ATasteofCulturalDifferences课文翻译
大学跨文化英语综合教程IUnit8ATasteofCulturalDifferences课文翻译A Taste of Cultural DifferencesHarry Triandis1 Many individuals are likely to have been exposed to only one culture. Even after exposure to many cultures, we are most likely to use the framework of our own culture (for example, the West or the East)to interpret events. To broaden one’s perspective, let me describe some surprising cultural differences.2 If you read stories about Asian and African cultures, you will get an idea of life that is very different from the one you get from thinking about Europeans or North Americans. For example, in a village in Thailand,friendliness, gentleness, and good humor are typical attributes of the people in the village. Face-to-face con?ict is usually avoided by not saying something unpleasant. For example, you would not say: “Your house is burning.” Instead you would say: “Why don’t you go and see your house?”In the village, women whose husbands had taken additional wives,although they were greatly disturbed, said nothing to their husbands. They did not want to put anyone on the spot!3 In this culture, conflict is usually followed by one of the people leaving the scene without explanation, confrontation, or argument. As a result, many families dissolved with little ceremony. Te polite way to say“no” to a requ est is to giggle; that communicates the person’s intentions perfectly.4 Throughout the world, religion governs the lives of many people.However, the extent to which this is true varies enormously from culture to culture. In Japan, for instance, onlyabout a fifth of the population takes religion seriously. In fact, some raise their children the Shinto way(according to traditional Japanese religion), marry the Christian way,and have Buddhist funerals. Religion is a matter of taste, similar to eating Chinese food or pizza. By contrast, in America and India, the majority of people take religion very seriously.5 Beliefs in main religions are often mixed with traditional beliefs,and frequently scientific beliefs are mixed in as well. For example, people will recognize that lightning is caused by electricity but will explain that phenomenon by saying that god has discharged it. Common traditional beliefs are sometimes spiritual: Te event is explained by a spirit that was mad, happy, angry, disturbed, or satisfied. Illness is not considered a major problem; instead it is viewed as a spiritual event. For example, enemies have put a spell on the sick person.6 Traditional healing is widely used in Africa than is modern medicine and the o bvious question is “why?”. While there are only about 100psychiatrists for 342 million people in Africa, there is little Western medicine (75 percent of the population do not know how to read or write)so it is not surprising that the vast majority of the population depends on traditional healing methods.7 These methods are derived from spiritual beliefs that all things have a soul in them. Stones, leaves, trees, rivers and even the earth itself are thought to be inhabited by spirits. People believe that illness occurs when a spirit is upset or when some of the natural relationships among the spirits have been disturbed. It thus is up to a traditional healer, who has the a bility to “control” the spirits.8 Do not look down on these healers; they are by no meansineffective.They havestudied their powers for as long as nine years. In some cases they have their own “association” that awards certif icates and makes them promise that they will not harm their future patients. During their studies,traditional healers generally learn to be good observers and to become familiar with the benefits of using plants for health purposes. They learn how to see what is wrong with their patients, and they take extensive medical history courses. They also know how to identify and use plant substances. These scientists have classified about 350,000 known plants,but the systematic study of the effects of such plants has only just begun.9 African healers learn about plant attributes and uses from their teachers, who in turn learned from traditions developed over 1,000 years of trial and error. They are quite skilled in their use of plants for healing,though they do make occasional mistakes with dosage.10 In observing other cultures, it is useful to keep in mind that we see the world less “as it is” and more “as we are.” Depending on the experiences we have had and the habits that we have acquired, we see events quite differently.参考译文感受文化差异哈里·特里安迪斯许多人可能只接触过一种文化，即使接触了许多不同的文化，我们大多还是会用自己的文化框架(例如西方文化或东方文化)去解释事情。
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。
跨文化阅读教程Unit Five Aristocratic Spirit
参考答案：Judge Learned Hand says it is not the freedom to do whatever we want. That is not the kind of liberty he is talking about. Instead, he says, liberty is more about toleration. He says a person with the spirit of liberty in them does not believe they are always right. They accept that they may be wrong so they allow others to have their own opinions. A person with the spirit of liberty in them tries to understand other people and to think about what other people want and need. They do not automatically think that something is bad if it is bad for them. Instead, they think about whether the thing might be good for others or might be something that others feel is important. Finally, he says, referring to Jesus, the spirit of liberty is the idea that the needs and ideas of the poorest and weakest will be paid attention to just as much as the needs and ideas of the richest and most powerful.
大学跨文化英语 综合教程I Unit 7 Panda Dad课文翻译
Panda DadAlan Paul1 I have watched the news about the Tiger Mom debate with growing annoyance, and one simple question remains unasked:Where are the dads?2 I am a father of three who has been an active parent for years,thanks to my wife’s demanding career and my own flexible job. I refuse to believe that all Chinese mothers are tigers.3 When my kids were very young, we moved to Beijing. My time in China gives me an unusual insight into what author Amy Chua claims to be the best way of parenting and also “the Chinese way.”4 During our first weeks in Beijing, we attended a talent show at our children’s British school and watched Chinese students perform musicals, while their Western classmates simply sang the ABCs. It was enough to make anyone ponder the way we are raising our kids.5 But time in China also taught me that there are many questions about the Chinese education system, such as lack of creativity and innovation. Further,having seen a “Tiger” in action, I do not believe it is the best way to raise independent, competent and confident adults.6 Call me the Panda Dad; I am happy to parent with love, but not afraid to show some claw. Tough I have had primary child-care duties, I too have always worked, sometimes juggling demanding deadlines and a busy family schedule.It has also been a plus for our children to be independent and see their parents working while also being very involved in one another’s lives.7 Generally speaking, moms tend to be more detail-oriented, and order driven, while dads often care less about the mess, and can live with a bit more chaos. If my wife and I switched positions, life would certainly be more orderly. But she accepts my style of parenting because I am in charge of the day-to-day stuff while she is working.8 Kids raised with more independence have an opportunity to develop their own personalities and interests. Our home is like a university where you can get a great education but you have to do your own work. A typical night is: one kid has a big project due, another has a school play, the third has soccer practice;mom is working late because there is a problem at work; and I am trying to organize all and put the kids to bed before starting my projects.9 It’s not the hyper-orderly household that Amy Chua portrays, but the kids are constantly learning to take responsibility for their own homework, play time and everything else. Doing so allows them to take genuine pride in their accomplishments. They need to succeed for their own benefit, not to prove that their parents are successful.10 Living in Beijing, I watched Western and African kids running and playing in the streets while their Chinese classmates spent long hours practicing the violin, piano or Chinese writing. When they were done, they picked up an iPad to play video games. It looked like a sad, lonesome way to grow up and nothing I would want in my children. And of course it’s not the only style of Chinese parenting, but just what I observed.11 It’s easy to understand the Chi nese drive for perfection in children: it is a huge nation with a long history of people thriving, while in modern America there is a sensethat our nation is becoming flat and that people are not trying to better themselves.12 It’s understandable to dem and perfection, but it is wrong to force a child to constantly adapt to your standards and to be overprotective. Also not allowing play time or sleeping at friends’ houses brings on more isolation. T his will deny them the ability to make friends and interact. These are the very skills that kids should learn for success as a functioning adult. They are far more important than being able to play the piano. Kids need more unstructured play, not less.13 Sleepovers help children learn to sleep anywhere, in any bed, and with any pillow. They learn the life of their friends and have the chance to play more with friends.14 I, Panda Dad, suggest that you change your way of thinking that you can pick your children’s friends, interests and musical passions. T herefore, they will grow up to be highly functioning, independent, self-confident young Chinese boys or girls.15 And so will society.熊猫爸艾伦•保罗有关“虎妈”论战的新闻，我是越看越恼火，而且，有一个很简单的问题一直没有提及：爸爸们在哪呢？我是三个孩子的父亲。
大学跨文化英语 综合教程I Unit 4 Pretty Girl 课文翻译
Reading & DigestingPretty GirlRick BraggNever give up on anything, least of all a dog.1 Her name was perfect.2 She came to them in the dead of night, in the cold. She was more than half dead, starved down to bones, her hair completely eaten away by mange. She had been run off from more than one yard when she finally crept into an empty doghouse in the trees beyond mother’s yard. At least she was out of the wind.3 They found her, my mother and brother, in the daylight of the next day. They could not even tell, at first, she was a dog.4 “And it broke my heart,” my mother said.5 They did not call the vet because she knew what the vet would do.The dog was too far gone to save; any fool could see that. My mama lives in the country and has to run off two wandering dogs a week, but this time,she said, “I just couldn’t. She couldn’t even get up.” How do you run off a dog that cannot stand?6 The broken-down dog had stumbled on two people who hate to give up on anything, even a month-old newspaper. They save batteries that have not had a spark of anything in them for a long, long time. My mother keeps pens that stopped writing in 1974. My point is, there is always a little use, a little good, a little life left in anything, and who are they to decide when something is done for good.7 My brother Mark looked at her, at her tragic face, and named her.8 “Hey, Pretty Girl,” he said.9 It was as if he could see beyond the ruin, or maybe into it. I don’t know.10 Her hips were bad, which was probably why she was discarded in the first place, and her teeth were worn down. Her eyes were clouded. But Mark and my mother fed her, gave her water, and bathed her in burned motor oil, the way my people have been curing the mange for generations.They got her looking less atrocious, and then they called the vet.11 The vet found she had heartworm. She was walking dead, anyway, at her age. It was then I saw her, still a sack of bones. It would be kindness, I told my mother, to put her down. She nodded her head.12 A month later, I pulled into the driveway to see a beautiful white German shepherd3 standing watch at the front of the house. It was not a miracle; her ailments did not magically cease. But together, my mother and brother had tended her and even let her live in the house. She ate people food and drank buttermilk out of an aluminum pie tin. She was supposed to last, at most, a few weeks or months. She lived three more years —decades, in dog years — following my brother to the garden to watch for snakes and listen for thunder.13 “I prayed for her,”my mother said. “Some people say you ain’t supposed to pray for a dog, but …”14 And then after the gif of years, Pretty Girl began to fail and died. She is buried in the mountain pasture.15 The garden is already planted. Some things were planted according to science,according to soil and weather. And some things were planted according to lore, the shape of the moon, and more. That is fine with me.There are things we cannot explain, things beyond science, like how a man could name a ravaged and dying dog and have her rise inside that,somehow, to make it true.参考译文Reading & Digesting漂亮姑娘瑞克·布拉格什么都不要丢弃，尤其是一条狗。
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Unit 1 The Texts: Piracy in the Twenty-First Century参考译文：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。
Reading BAs many Western companies once discovered to their cost, investing in Southeast Asia before the advent of secure intellectual property rights was an expensive proposition. To enter these markets, Western companies had to disclose to authorities details not only of their products, but also of the processes whereby their products were created. The result, all too often, was rapid and blatant copying of goods which were not protected against copyright abuse of this kind.参考译文：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。
Reading CThere are numerous examples of such copyright piracy from the past. The American chemical giant Du Pont, for example, introduced into one Asian country its famous Londax herbicide, which kills weeds in rice fields. The company had invested millions of dollars in the research and development of this product, and plough ed another US$25 million into opening a local production plant. Less than one year afterwards, however, very cheap bottles of a fake Londax were openly on sale. The only difference between the fake and real items — other than the price — was that the fake was called Rondex and came in a blue rather than green bottle. However, as it was so much cheaper than the original, it effectively destroyed Du Pont’s investment. I t also made the company much less willing to invest in R&D (research and development) of new chemicals. The “recipe” for Londax should have been treated as the intellectual property of Du Pont. For another company to make unauthorized use of it was stealing, just as surely as if they had stolen Du Pont’s machines or any other physical property.参考译文：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的着名除草剂，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。
Reading DIt was not only products that were vulnerable — protecting a brand n ame in the Asian market was once nearly impossible. Even Kellogg’s, the manufacturers of the original Kellogg’s Corn Flakes, found themselves competing with a product superficially similar to their own: Kongal Cornstrips, which even came in a near-identical box. Unfortunately, as in the Du Pont case, Kellogg’s chances of successfully prosecuting the copyists were virtually zero, because local law did not adequately recognize the concept of copyright protection.参考译文：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。
Reading EFortunately, the situation is now much improved following various rounds of negotiations within the World Trade Organization. Nonetheless, international companies must remain vigilant against violation of their intellectual property rights. There are always those who will seek to profit from someone else’s research efforts, financial investment and market goodwill. Innovation will be killed if its rewards cannot be protected by the law.参考译文：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。
Reading FText 2_______________________________________________ You hear a lot about copyright and intellectual property (IP) nowadays, usually from one point of view: that of the copyright holder. That’s not an accident —there’s a lot of money to be made fromso-called “intellectual property” rights, and many people will want to convince you that intellectual property rights are necessary and good, rather than being a giant rip-off for consumers across the planet. What you’ll most likely be told is that intellectual property rights need to beprotected, otherwise no one will “innovate.” Why invent something if someone else makes all the money from it and you get nothing?参考译文：课文二如今你经常会听到“知识产权”这个词——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？Reading GWhile this is a real problem that needs to be addressed, it’s also a limited way of looking at innovation. Innovation is a cooperative process, a social process that builds upon the work of countless other people. It’s natural for people to innovate, and to work creatively together to find solutions to problems and challenges. Seen from this perspective, protecting IP slows down innovation, because people cannot use each other’s ideas, or even similar ideas, without paying a lot of money or risking a lawsuit.参考译文：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。