第一篇：中西方節(jié)目主持人對(duì)比
中西方節(jié)目主持人對(duì)比
黃露
1006010138
10廣電班
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一、我國(guó)節(jié)目主持人的發(fā)展?fàn)顩r。
說起主持人的來源，還得追溯到1928年荷蘭對(duì)外廣播公司開播首個(gè)主持人節(jié)目“快樂的電臺(tái)”，自那以后，主持人這個(gè)行業(yè)才從西方逐漸興起。而相比之下，中國(guó)國(guó)內(nèi)節(jié)目主持人的出現(xiàn)則要晚上半個(gè)多世紀(jì)，一直是到1980年7月12日中央電視臺(tái)開播的《觀察與思考》首次正式打出“主持人”字幕時(shí)，主持人這一職業(yè)才正式在我國(guó)出現(xiàn)。發(fā)展至今，我國(guó)的節(jié)目主持人行業(yè)已經(jīng)經(jīng)過了三十幾年的風(fēng)風(fēng)雨雨，如今的主持人得到了很大的發(fā)展。
首先，主持人不再是最初充當(dāng)報(bào)幕員和播音員的機(jī)械式主持人了，而是具備采訪、播音、評(píng)論等能力于一體的“多功能”主持人。記得1978年元旦《新聞聯(lián)播》開播時(shí)，主持人播報(bào)新聞大多像“看圖說話”一般，新聞圖片上顯示的是什么，主持人就描述一遍，很少會(huì)涉及到圖片所隱含的新聞意義。而如今再看《新聞聯(lián)播》，主持人不僅要具備基本的新聞播報(bào)能力，有時(shí)候主持人還要去到現(xiàn)場(chǎng)采寫新聞，或者在演播室對(duì)新聞進(jìn)行評(píng)論。
其次，如今的主持人的主持聲音也不像之前那樣干澀、枯燥、平淡無味了，其主持的語言也變得溫柔細(xì)膩，充滿了人情味。比如柴靜，當(dāng)年她剛進(jìn)入央視主持《東方時(shí)空?時(shí)空連線》時(shí)，就因?yàn)樘^官方的生硬的主持風(fēng)格傷害過一些本就受過傷害的嘉賓，后來她意識(shí)到了這一點(diǎn)并加以改正，如今才成就了她“溫柔殺手”的稱號(hào)。
再次，主持人這個(gè)行業(yè)也不像當(dāng)初那樣高高在上，遙不可及，如今的主持業(yè)也學(xué)會(huì)了從受眾的需求出發(fā)，時(shí)不時(shí)與觀眾進(jìn)行些互動(dòng)，與受眾保持雙向聯(lián)系??
類似的變化有很多很多，從而也可以看出，我國(guó)的節(jié)目主持人發(fā)展?fàn)顩r在未來很長(zhǎng)一段時(shí)間內(nèi)還是很有發(fā)展前途的。我們一方面要看到這些年來節(jié)目主持人的積極發(fā)展?fàn)顩r，但也要看到國(guó)內(nèi)節(jié)目主持人與國(guó)外節(jié)目主持人的較大差距。在此，我將通過對(duì)比美國(guó)著名女性節(jié)目主持人奧普拉?溫弗瑞和有“東方奧普拉”之稱的魯豫的主持風(fēng)格來分析中西方節(jié)目主持人的差距。
二、人物介紹
奧普拉?溫弗瑞是一位天命之年、長(zhǎng)相平平，身材欠佳的黑人婦女，但就是這樣一位不起眼的人靠著其極具個(gè)性的主持能力，憑借著獨(dú)一無二的《奧普拉秀》一躍成為當(dāng)今世界上最具影響力的婦女之一。陳魯豫曾被評(píng)為“中央電視臺(tái)最受歡迎的十大主持人”稱號(hào)，她主持的《魯豫有約》更是根據(jù)她的采訪風(fēng)格特意打造的一檔明星主持節(jié)目。魯豫還因?yàn)樗稍L的幽默感和真誠(chéng)被稱為“東方奧普拉”。
三、奧普拉和魯豫之間的共同點(diǎn)。
1、兩位主持人都是以真誠(chéng)動(dòng)人的。
其他一些主持人，在進(jìn)行人物訪談時(shí)，并不是特別關(guān)心采訪對(duì)象的回答和心理，而是關(guān)心下一個(gè)問題問什么，這就明顯使得采訪對(duì)象覺得主持人并沒有將自己放在心上，采訪對(duì)象的回答也越來越無趣了。但是奧普拉和陳魯豫不同，她們雖然也會(huì)考慮接下來要問什么，她們更關(guān)心的是采訪對(duì)象的回答，并根據(jù)采訪對(duì)象的回答做出相應(yīng)的回應(yīng)。陳魯豫在《魯豫有約》中就會(huì)捉住采訪對(duì)象回答的一個(gè)亮點(diǎn)，并不時(shí)在之后的問答中再度提起，這就讓受訪嘉賓感覺主持人把自己的話聽進(jìn)去了。奧普拉更甚，在做節(jié)目訪談時(shí)，奧普拉常常不惜將自己的一些秘密作為“交換條件”，并和嘉賓一起抱頭痛哭或是仰天長(zhǎng)笑。這樣的真誠(chéng)，換做是誰，也都愿意說出那些本不愿說出的事吧！
2、兩位主持人進(jìn)行人物訪談時(shí)都善于營(yíng)造輕松的采訪氣氛。
我一直認(rèn)為，一名優(yōu)秀的主持人進(jìn)行采訪時(shí)并不是靠刻意的搞笑或者是牽強(qiáng)的幽默，好的主持人會(huì)讓受訪嘉賓感到自然的輕松，并會(huì)發(fā)出會(huì)心的微笑。奧普拉和陳魯豫就善于調(diào)節(jié)采訪現(xiàn)場(chǎng)的氣氛。比如，陳魯豫在采訪受訪嘉賓時(shí)在聽到嘉賓某些幽默的回答時(shí)放聲大笑。這種大笑并不是每一位女主持人都敢于做的。受到主持人的感染，嘉賓的情緒自然也就會(huì)放輕松。奧普拉的純真可愛更是為人所知，她在采訪嘉賓時(shí)會(huì)跟隨著采訪嘉賓的回答做出很夸張的肢體動(dòng)作或者是夸張的大笑。這些夸張的元素，讓再害羞的嘉賓也會(huì)放松心態(tài)的。
3、兩位主持人對(duì)節(jié)目的控制能力都很強(qiáng)。
雖說兩人在節(jié)目中的情緒經(jīng)常會(huì)隨著嘉賓的情緒波動(dòng)而波動(dòng)，但是兩人并沒有深陷其中，不能自拔，而把節(jié)目引導(dǎo)偏離軌道。她們所問的問題之間是由內(nèi)在的邏輯聯(lián)系的，因此，即使對(duì)于一個(gè)問題，主持人會(huì)有所發(fā)揮，但也不影響總體的節(jié)目進(jìn)程。
四、奧普拉和魯豫之間的不同點(diǎn)。
1、兩人的職業(yè)經(jīng)歷不同。
奧普拉是在電視臺(tái)熬10多年才遇到自己的伯樂，歪打正著被迫去主持一檔電視脫口秀節(jié)目，才從一名不稱職的新聞采寫記者成功蛻變?yōu)椤懊摽谛闩酢钡摹ｋm然她自己說這是歪打正著，但不能否認(rèn)，10多年電視記者的經(jīng)驗(yàn)讓她更加能夠摸清受眾的收視心理，做出更讓受眾接受的電視節(jié)目的。陳魯豫則不同，她是1993年從北京廣播學(xué)院畢業(yè)后直接進(jìn)入央視擔(dān)任主持人的，直接的就業(yè)帶來的最大問題就是經(jīng)驗(yàn)不足。也許是意識(shí)到了這點(diǎn)，在央視工作兩年后她便遠(yuǎn)赴美國(guó)，留學(xué)“充電”。直至學(xué)成歸來，才登上了事業(yè)的高峰。
2、主持涉及面不同。
和奧普拉相比，陳魯豫的主持內(nèi)容主要是注重節(jié)目人物的故事情節(jié)，但奧普拉不僅注重普通人物的故事，也注重國(guó)際重要敏感問題。奧普拉有很多期的采訪都是和關(guān)愛婦女兒童、抵制吸毒等社會(huì)重大敏感問題。由此看來，這也算是我國(guó)訪談?lì)惞?jié)目比較薄弱的問題。
3、陳魯豫的采訪語氣與奧普拉相比，溫柔有余，尖銳不足。
其實(shí)我眼中的奧普拉也是一個(gè)“性情中人”，她在采訪到悲傷的故事時(shí)，也會(huì)和嘉賓一起抱頭痛哭。但對(duì)于那些很敏感的問題，奧普拉從不馬虎。比如，在著名的“詹姆斯·弗雷自傳事件”中，奧普拉三次專題節(jié)目訪談弗雷，第一次受到弗雷戒毒故事感動(dòng)而向大眾大力推薦其自傳，第二次對(duì)弗雷自傳中的虛假情節(jié)進(jìn)行當(dāng)面質(zhì)問和嚴(yán)重質(zhì)疑，第三次則為自己的“嚴(yán)厲過火”向弗雷道歉。這三次采訪中，我們足以看出奧普拉的真誠(chéng)、負(fù)責(zé)。這些特質(zhì)正是西方節(jié)目主持人主持亮點(diǎn)，也是我們國(guó)內(nèi)的主持人不足的地方。
4、最后，我自認(rèn)為把陳魯豫稱為“東方奧普拉”并不是很適合。
畢竟，魯豫也是有自己的采訪特點(diǎn)的，比如在節(jié)目中她會(huì)安安靜靜地傾聽受訪者的訴說，絕不會(huì)從中打斷。她的安靜，正是她的特點(diǎn)。而現(xiàn)在她被安上奧普拉的標(biāo)簽，這對(duì)于她的采訪特點(diǎn)來說是一種抹殺。她是陳魯豫，絕不是第二個(gè)奧普拉。
五、總結(jié)中西方節(jié)目主持人的差距。
綜上所述，從對(duì)比中西方兩位著名女性節(jié)目主持人陳魯豫和奧普拉來看，以小見大地可以看出兩者之間還是有對(duì)比性的。
第一、我國(guó)節(jié)目主持人的新聞從業(yè)經(jīng)驗(yàn)和西方節(jié)目主持人是有差距的。西方國(guó)家的主持人很多都是從最基礎(chǔ)的新聞采寫工作干起，并且是在新聞基層磨練了數(shù)十年后才當(dāng)上主持人的，所以他們的經(jīng)驗(yàn)比較豐富，節(jié)目主持比較有深度。而我國(guó)的許多主持人都是直接從學(xué)校進(jìn)入主持行業(yè)，十分缺少基層的鍛煉。不僅對(duì)新聞?lì)I(lǐng)域沒有一個(gè)全面準(zhǔn)確的認(rèn)識(shí)，而且主持能力比較單一，不像西方許多主持人那樣全能。
第二、由于中西方主持人節(jié)目運(yùn)行機(jī)制的不同，而導(dǎo)致主持人個(gè) 性發(fā)揮和內(nèi)在環(huán)境不同。在西方，許多主持人不僅僅是主持人，還負(fù)責(zé)整個(gè)節(jié)目的策劃、選題、采訪和編稿等，所以在節(jié)目中，主持人不僅可以學(xué)到很多東西，而且還可以相對(duì)自由地發(fā)揮自己的個(gè)性特點(diǎn)。中國(guó)則不同，我國(guó)的許多主持人只會(huì)負(fù)責(zé)到節(jié)目的采訪和主持，自然，從中學(xué)到的東西是有限的。而且，我國(guó)主持人在主持中會(huì)受到采訪稿或者主持稿的束縛，不能夠暢快地表現(xiàn)自己的個(gè)性。
第三、中國(guó)節(jié)目主持人雖然與西方有所差距，但仍有自己的發(fā)展空間的。
第二篇：中西方文化對(duì)比
中西方文化對(duì)比
--對(duì)文化教化功能的再認(rèn)識(shí)
以前曾經(jīng)看過一則趣事，是說不同國(guó)家的人弄丟了一枚硬幣后的反應(yīng)，美國(guó)人只會(huì)搖搖頭，不再回想，日本人會(huì)回家做一番深刻的反思，德國(guó)人會(huì)在丟失硬幣的周圍仔細(xì)尋找。從這則趣事可以看出，不同民族的區(qū)別從根本上說是民族心理，而不同民族心理產(chǎn)生的根源是不同的民族文化。民族文化對(duì)民族心理的影響體現(xiàn)的就是文化的教化功能。
比如說，在中華傳統(tǒng)文化中，占主導(dǎo)地位的是強(qiáng)調(diào)倫理道德與群體意識(shí)的儒家文化，其次就是寧?kù)o恬淡的道家文化。因此，一個(gè)深受中華傳統(tǒng)文化全面教化的中國(guó)人，在青年時(shí)期追求立足社會(huì)與實(shí)現(xiàn)個(gè)人理想，采取的是入世、有為、貢獻(xiàn)社會(huì)的價(jià)值取向；而在老年退休，要求減輕或擺脫精神痛苦與求助心切之時(shí)，便傾向接受道家處世養(yǎng)生原則。
與歷經(jīng)數(shù)千年傳承的中國(guó)傳統(tǒng)文化相對(duì)應(yīng)的西方文化，也是世界文化寶庫(kù)中的豐厚遺產(chǎn)。但由于地理環(huán)境、歷史背景、發(fā)展過程等因素的不同，中西方文化呈現(xiàn)出巨大的差異。不同的文化潛移默化地影響著人們并經(jīng)過人的心理折射后形成了中西方不同的文化心理，體現(xiàn)在三方面：群體與個(gè)體，保守與求新，講“禮”與平等。
中國(guó)是一個(gè)以群體文化為主要文化特征的國(guó)家。中國(guó)人的群體意識(shí)來源于以農(nóng)耕為主的小農(nóng)經(jīng)濟(jì)生產(chǎn)方式。這種生產(chǎn)方式使得中國(guó)人習(xí)慣于集體作業(yè)，成為中國(guó)人典型的人生體驗(yàn)和一種約定俗成的典型情境，從而造就了中國(guó)人的群體文化心理。“四海之內(nèi)皆兄弟”、“在家靠父母，出外靠朋友”等說法，就是群體觀念的典型反映。而西方文化中的上帝信仰，使人更傾向于不依賴他人而通過自己與上帝之間的關(guān)系來指導(dǎo)自己行事為人。因此西方人推崇個(gè)體文化心理。
中庸之道對(duì)中國(guó)人的文化心理影響極大。中庸中的“中”字意味著“折中、調(diào)和、無過也無不及”，庸的意思是“平常”。《論語·率雍》也寫到：“中庸之為德也。其至矣乎。”在中國(guó)，標(biāo)新立異是不被肯定的，特立獨(dú)行的人往往被眾人所排斥。這種拒絕變化的儒家精神在中國(guó)造成強(qiáng)大的保守意識(shí)，使中國(guó)文化失去了創(chuàng)新的動(dòng)力。西方個(gè)體主義的文化心理強(qiáng)調(diào)個(gè)人的價(jià)值與尊嚴(yán)，強(qiáng)調(diào)個(gè)人的特征與差異，提倡新穎，鼓勵(lì)獨(dú)特風(fēng)格。正是這種追求“差異”和“多樣化”的“求變”心理，使西方人擁有了那種獨(dú)立創(chuàng)新的科學(xué)精神，推動(dòng)西方社會(huì)創(chuàng)造出豐富的精神和物質(zhì)文明。
中國(guó)人信奉尊卑有別，長(zhǎng)幼有序。孟子稱：“舜使契為司徒，教以人倫，父子有親，群臣有義，夫妻有別，長(zhǎng)幼有序，朋友有信。”（《滕文公上》）在中國(guó)，人與人交往時(shí)要受到各自地位和角色的制約，否則就是失禮。這種較強(qiáng)的等級(jí)觀念也在其語言表達(dá)形式上體現(xiàn)出來。漢語中當(dāng)幾個(gè)詞并列時(shí)許多情況下排列順序不是任意的，一般是按由尊到卑、由主到次、由大到小的次序排列，如君臣、父子、兄弟、姐妹、師徒、男女老少等等。中國(guó)人推崇“抑己尊人”的處世原則，談話時(shí)有意抬高他人地位而使自己顯得卑微，因此漢語中出現(xiàn)了大量的謙稱和敬稱。漢語自稱謙詞古代有：仆、小人、愚、鄙人等，近現(xiàn)代有：學(xué)生、晚輩等。自稱親人謙詞有：家父、家母、內(nèi)人、犬子等，敬稱對(duì)方親人有：令尊、令堂、令夫人、令愛等。而西方文化心理強(qiáng)調(diào)平等。平等意識(shí)滲透到西方社會(huì)的各個(gè)領(lǐng)域，西方人的行為、工作、娛樂、語言、政治等無不體現(xiàn)出平等觀念。因此，令中國(guó)人難以接受的是，在西方，子女對(duì)父母、學(xué)生對(duì)老師都可以直呼其名，晚輩或?qū)W生可以就一個(gè)問題或觀點(diǎn)與長(zhǎng)輩或老師爭(zhēng)得面紅耳赤，毫不顧忌后者的面子或權(quán)威。
通過以上對(duì)中西方人不同文化心理以及行為方式的比較，可以看出，文化的教化功能在于，不同的文化使不同民族的人們?cè)谒季S方式、行為習(xí)慣、價(jià)值觀念、審美趣味等方面體現(xiàn)出了諸多不同。文化雖無形，但它可以通過教化功能潛移默化地滲透到每一個(gè)有形的人身上。可以說，正因?yàn)槲幕哂薪袒δ埽澜缥幕亩鄻有圆诺靡员４婧腕w現(xiàn)。
第三篇：中西方酒文化的對(duì)比
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二、原創(chuàng)論文參考題目
1、(英語畢業(yè)論文)跨文化交際中的中美幽默的比較（開題報(bào)告+論文+文獻(xiàn)綜述）
2、(英語畢業(yè)論文)淺析王爾德《快樂王子》中基督教救贖的表現(xiàn)形式
3、(英語畢業(yè)論文)凱瑟琳?曼斯菲爾德《蒼蠅》反映的人性創(chuàng)傷分析
4、(英語畢業(yè)論文)會(huì)話含義理論在英文廣告中的應(yīng)用
5、(英語畢業(yè)論文)《霧都孤兒》中的童話模式解讀（開題報(bào)告+論文）
6、(英語畢業(yè)論文)對(duì)比研究中西家庭觀
7、(英語畢業(yè)論文)順應(yīng)理論視角下《紅樓夢(mèng)》中社交指示語的英譯研究
8、(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我
9、(英語畢業(yè)論文)多媒體技術(shù)在早期英語教育中的應(yīng)用
10、(英語畢業(yè)論文)從市場(chǎng)營(yíng)銷的角度論哈利?波特的成功
11、(英語畢業(yè)論文)基于《生活大爆炸》研究合作原則的違反12、13、14、15、16、述）17、18、19、20、(英語畢業(yè)論文)文化視角下的品牌名翻譯研究
(英語畢業(yè)論文)《羅密歐與朱麗葉》和《牡丹亭》中女性主義意識(shí)的對(duì)比研究(英語畢業(yè)論文)威廉?麥克佩斯?薩克雷《名利場(chǎng)》的道德研究
(英語畢業(yè)論文)Saussure’s Five Contributions to Linguistic Study and Its Modern(英語畢業(yè)論文)論《紅字》中海斯特的抗?fàn)幣c命運(yùn)(開題報(bào)告+論文)(英語畢業(yè)論文)從女性主義角度淺析《諾桑覺寺》(開題報(bào)告+論文)(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我(英語畢業(yè)論文)從瑪氏公司看英美文化對(duì)廣告的影響
(英語畢業(yè)論文)An Analysis of Racism in Of Mice and Men（開題報(bào)告+論文+文獻(xiàn)綜Applications21、22、23、24、(英語畢業(yè)論文)從生態(tài)女性主義角度解讀朱厄特的《白蒼鷺》(英語畢業(yè)論文)從審美視角分析中國(guó)古典詩(shī)詞的英譯(英語畢業(yè)論文)家庭教育對(duì)保羅的影響：品讀《兒子與情人》
(英語畢業(yè)論文)任務(wù)型教學(xué)模式在初中英語課堂教學(xué)中的現(xiàn)狀分析－－以xx學(xué)校初一學(xué)生為例（開題報(bào)告+論文）25、26、27、(英語畢業(yè)論文)模因論指導(dǎo)下的英語習(xí)語漢譯
(英語畢業(yè)論文)從語體學(xué)論《一九八四》中的反極權(quán)主義
(英語畢業(yè)論文)從《道連?格雷的畫像》透析王爾德的藝術(shù)人生觀（開題報(bào)告+論文+文獻(xiàn)綜述）
28、述)
29、(英語畢業(yè)論文)A Comparative Study of Feminism in Jane Eyre and Wuthering Heights(英語畢業(yè)論文)論艾略特《荒原》中的宗教信仰與價(jià)值觀(開題報(bào)告+論文+文獻(xiàn)綜（開題報(bào)告+論文+文獻(xiàn)綜述）30、31、(英語畢業(yè)論文)法國(guó)大革命對(duì)《西風(fēng)頌》創(chuàng)作的影響
(英語畢業(yè)論文)A Study of Angel Clare’s Multiple Personalities in Tess of the D’Urbervilles（開題報(bào)告+論文+文獻(xiàn)綜述）32、33、34、(英語畢業(yè)論文)論狄更斯《霧都孤兒》中南希的人物性格
(英語畢業(yè)論文)Effects of First Person Narration on Thematic Expression in Araby(英語畢業(yè)論文)Differences Between English and Chinese Euphemisms and Influences on Cross-cultural Communication
35、(英語畢業(yè)論文)超越和世俗——對(duì)《月亮和六便士》中Strickland和Stroeve的對(duì)比分析（開題報(bào)告+論文+文獻(xiàn)綜述+外文翻譯）
36、(英語畢業(yè)論文)順應(yīng)論視角中電影字幕漢英翻譯研究——以李安電影作品字幕翻譯為例（開題報(bào)告+論文+文獻(xiàn)綜述+外文翻譯）37、38、綜述）
39、(英語畢業(yè)論文)The Weakness of Human Nature in Gulliver’s Travels(開題報(bào)告+論文(英語畢業(yè)論文)中學(xué)英語任務(wù)型教學(xué)理論研究及應(yīng)用現(xiàn)狀評(píng)述
(英語畢業(yè)論文)《永別了武器》中戰(zhàn)爭(zhēng)對(duì)人類所造成的毀滅（開題報(bào)告+論文+文獻(xiàn)+文獻(xiàn)綜述)40、(英語畢業(yè)論文)中西方餐桌禮儀的文化對(duì)比分析（開題報(bào)告+論文）41、42、論文)
43、(英語畢業(yè)論文)從文本類型角度看企業(yè)外宣材料的翻譯（開題報(bào)告+論文）(英語畢業(yè)論文)從目的論角度看外宣翻譯—以年《政府工作報(bào)告》為例(開題報(bào)告+(英語畢業(yè)論文)《戀愛中的女人》歐秀拉和古迪蘭的性格對(duì)其愛情觀的影響（開題報(bào)告+論文）44、45、46、(英語畢業(yè)論文)辯證論視域下神似與形似的相互關(guān)系研究(英語畢業(yè)論文)中美婚姻價(jià)值觀對(duì)比（開題報(bào)告+論文）
(英語畢業(yè)論文)On the Aesthetic Connotation of the Death in For Whom the Bell Tolls by Hemingway（開題報(bào)告+論文）47、48、49、50、述）
51、(英語畢業(yè)論文)A Comparative Study of Oedipus Complex in Sons and Lovers and(英語畢業(yè)論文)從《刮痧》看中美家庭文化差異
(英語畢業(yè)論文)《抽彩》和《蠅王》的藝術(shù)魅力比較（開題報(bào)告+論文）(英語畢業(yè)論文)《嘉莉妹妹》中女主人公的服飾所反映的女性意識(shí)
(英語畢業(yè)論文)淺析王爾德《莎樂美》的唯美主義和成因（開題報(bào)告+論文+文獻(xiàn)綜Thunderstorm（開題報(bào)告+論文+文獻(xiàn)綜述）52、53、54、55、(英語畢業(yè)論文)文化差異對(duì)習(xí)語翻譯的影響(開題報(bào)告+論文)(英語畢業(yè)論文)《紅字》中女權(quán)主義意識(shí)探析（開題報(bào)告+論文）(英語畢業(yè)論文)對(duì)《斯佳麗》中生態(tài)女權(quán)主義的解讀(開題報(bào)告+論文)(英語畢業(yè)論文)A General Analysis of Mr.Xu Yuanzhong’s Translation Art of Language Variation in Classic Poems56、57、(英語畢業(yè)論文)論《紫色》的敘事現(xiàn)代性分析（開題報(bào)告+論文）
(英語畢業(yè)論文)從弗洛伊德的精神分析法分析《麥田里的守望者》霍爾頓?考爾菲德的成長(zhǎng)58、59、60、61、62、63、(英語畢業(yè)論文)從構(gòu)式視野下對(duì)英語圖式習(xí)語的解讀
(英語畢業(yè)論文)英漢習(xí)語翻譯中文化意象的轉(zhuǎn)換（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)英漢禮貌用語對(duì)比研究
(英語畢業(yè)論文)場(chǎng)獨(dú)立和場(chǎng)依存對(duì)不同主題閱讀材料的影響研究（開題報(bào)告+論文）(英語畢業(yè)論文)用目的論理論研究英漢電影名翻譯(開題報(bào)告+論文+文獻(xiàn)綜述)(英語畢業(yè)論文)從基因?qū)W的角度看多義詞的詞義關(guān)系（開題報(bào)告+論文+文獻(xiàn)綜述+
外文翻譯）64、65、66、67、68、69、70、71、(英語畢業(yè)論文)大學(xué)英語電影教學(xué)現(xiàn)狀及對(duì)策分析（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)論英語教學(xué)中交際法應(yīng)用的困境及其解決之道
(英語畢業(yè)論文)《紫色》中“家”的解讀（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)淺析《遠(yuǎn)大前程》中皮普的個(gè)人抱負(fù)與自我完善
(英語畢業(yè)論文)The Developments of Marriage View over Three Periods in the West(英語畢業(yè)論文)Euphemism in English advertisements(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我
(英語畢業(yè)論文)《簡(jiǎn)愛》和《藻海無邊》的女主人公的對(duì)比研究（開題報(bào)告+論文+文獻(xiàn)綜述）72、73、74、75、76、77、78、79、80、81、(英語畢業(yè)論文)從女性主義角度解讀《灶神之妻》（開題報(bào)告+論文）(英語畢業(yè)論文)商務(wù)英語中的縮略詞研究（開題報(bào)告+論文）(英語畢業(yè)論文)《隱形人》中格里芬的心理剖析（開題報(bào)告+論文）(英語畢業(yè)論文)Cultural Differences and Translation Strategies(英語畢業(yè)論文)解讀《愛瑪》中的女性主體意識(shí)（開題報(bào)告+論文）(英語畢業(yè)論文)從數(shù)字的聯(lián)想意義研究中西文化的差異(英語畢業(yè)論文)《茶館》英譯本的翻譯對(duì)比研究(英語畢業(yè)論文)《雙城記》中的象征手法分析
(英語畢業(yè)論文)從《肖申克的救贖》看體制化對(duì)個(gè)人的影響
(英語畢業(yè)論文)問題類型對(duì)TEM閱讀成績(jī)影響的實(shí)證研究（開題報(bào)告+論文+文獻(xiàn)綜述+外文翻譯）82、83、84、85、86、87、88、89、90、(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我(英語畢業(yè)論文)《兒子與情人》中扭曲的愛（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)自然主義在《野性的呼喚》中的體現(xiàn)（開題報(bào)告+論文）(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我(英語畢業(yè)論文)城市公共標(biāo)識(shí)翻譯技巧及問題分析
(英語畢業(yè)論文)Strategies of Translating Chinese Proper Nouns in Tourism Texts(英語畢業(yè)論文)Oscar Wilde’s Aestheticism on The Picture of Dorian Gray(英語畢業(yè)論文)淺談?dòng)⒄Z俚語（開題報(bào)告+論文+文獻(xiàn)綜述）
(英語畢業(yè)論文)《分期付款》中英語長(zhǎng)句的分譯策略（開題報(bào)告+論文+文獻(xiàn)綜述+
外文翻譯）91、92、(英語畢業(yè)論文)Analysis on Humors in Short Stories by Mark Twain(英語畢業(yè)論文)論奧斯卡?王爾德的矛盾性——從傳記角度解讀《奧斯卡?王爾德童話集》（開題報(bào)告+論）93、(英語畢業(yè)論文)Sino-US Cultural Differences——Through Comparison Between APPLE and OPPO 94、95、(英語畢業(yè)論文)論中西方思維方式的差異（開題報(bào)告+論文+文獻(xiàn)綜述）
(英語畢業(yè)論文)從文化翻譯學(xué)行為論看漢語國(guó)俗語的英譯過程——對(duì)林語堂和《吾國(guó)吾民》的個(gè)案考察（開題報(bào)告+論文+文獻(xiàn)綜述+外文翻譯）96、97、98、99、(英語畢業(yè)論文)《德伯家的苔絲》中的意象分析（開題報(bào)告+論文）(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我(英語畢業(yè)論文)目的論下英語廣告仿擬格的漢譯（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)艾倫金斯堡及其《嚎叫》之于二十世紀(jì)六十年代美國(guó)文化的影響（開題報(bào)告+論文）100、101、(英語畢業(yè)論文)《傲慢與偏見》與《勸導(dǎo)》中婚姻模式的對(duì)比研究(開題報(bào)告+論文)(英語畢業(yè)論文)漢語茶文化特色詞的英譯研究——以《茶經(jīng)》和《續(xù)茶經(jīng)》為例（開題報(bào)告+論文）102、103、綜述）104、(英語畢業(yè)論文)福克納筆下的“南方淑女”－－從互文視角解析凱蒂和艾米莉的邊(英語畢業(yè)論文)簡(jiǎn)愛和林黛玉的反叛性格對(duì)比分析
(英語畢業(yè)論文)在歸隱中相遇—論梭羅與陶淵明的詩(shī)意人生（開題報(bào)告+論文+文獻(xiàn)緣化形象特征（開題報(bào)告+論文+文獻(xiàn)綜述）105、106、107、108、109、110、綜述）111、(英語畢業(yè)論文)顏色詞的英漢翻譯研究(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我
(英語畢業(yè)論文)戰(zhàn)爭(zhēng)隱喻在體育新聞報(bào)道中的運(yùn)用（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)從《絕望主婦》看美國(guó)人的婚姻觀（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)目的論視角下新聞標(biāo)題漢譯英研究（開題報(bào)告+論文）(英語畢業(yè)論文)從語域理論角度分析商務(wù)發(fā)盤函的翻譯策略
(英語畢業(yè)論文)淺析《德伯家的苔絲》中的苔絲悲劇的成因（開題報(bào)告+論文+文獻(xiàn)
112、(英語畢業(yè)論文)不倫，還是不朽？－－從柏拉圖的哲學(xué)理論視角解讀《洛麗塔》（開題報(bào)告+論）113、(英語畢業(yè)論文)解讀羅伯特?彭斯的愛情觀——以《一朵紅紅的玫瑰》和《約翰?安德生，我的愛人》為例 114、115、116、117、118、119、(英語畢業(yè)論文)淺析英語體育新聞的漢譯策略（開題報(bào)告+論文）(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我(英語畢業(yè)論文)文化視角下的英漢習(xí)語對(duì)譯（開題報(bào)告+論文+）
(英語畢業(yè)論文)師生關(guān)系與學(xué)生英語學(xué)習(xí)積極性之關(guān)聯(lián)性探析（開題報(bào)告+論文）(英語畢業(yè)論文)《人性的污點(diǎn)》中主要人物的悲劇命運(yùn)與社會(huì)原因的分析(英語畢業(yè)論文)A Study of Beauty in Sound, Form and Meaning Displayed in Zhang Peiji’s Prose Translation 120、(英語畢業(yè)論文)托妮?莫里森《寵兒》中的主角賽絲的女性形象研究（開題報(bào)告+論文+文獻(xiàn)綜述）121、122、123、124、125、126、127、128、129、130、論文）131、+論文）132、133、(英語畢業(yè)論文)試析《旅游巴士》中的猶太文化內(nèi)涵（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)Western and Chinese Marriage Differences in Cross-cultural(英語畢業(yè)論文)從浪漫主義角度剖析《海上鋼琴師》在中國(guó)流行的原因（開題報(bào)告(英語畢業(yè)論文)論《圍城》的幽默語翻譯(英語畢業(yè)論文)Advertising and Its Application(英語畢業(yè)論文)中美電影文化營(yíng)銷的比較研究（開題報(bào)告+論文）(英語畢業(yè)論文)淺析英語廣播新聞的語言特色
(英語畢業(yè)論文)A Cultural Analysis of English and Chinese Names(英語畢業(yè)論文)論《傲慢與偏見》中婚姻選擇的經(jīng)濟(jì)動(dòng)因（開題報(bào)告+論文）(英語畢業(yè)論文)哥特元素在《寵兒》中的運(yùn)用（開題報(bào)告+論文）(英語畢業(yè)論文)小學(xué)英語課堂互動(dòng)式教學(xué)研究(開題報(bào)告+論文+文獻(xiàn)綜述)(英語畢業(yè)論文)論《老人與海》中圣地亞哥性格的雙重性
(英語畢業(yè)論文)文化雜糅背景下的身份訴求——解讀奈保爾的《半生》（開題報(bào)告+Communication 134、(英語畢業(yè)論文)《絕望的主婦》中的中產(chǎn)階級(jí)女性獨(dú)立意識(shí)的研究（開題報(bào)告+論
文）135、136、述）137、綜述）138、(英語畢業(yè)論文)從《無名的裘德》看哈代的現(xiàn)代性意識(shí)（開題報(bào)告+論文+文獻(xiàn)綜述(英語畢業(yè)論文)淺析《憤怒的葡萄》中主要人物的性格特征（開題報(bào)告+論文+文獻(xiàn)(英語畢業(yè)論文)學(xué)習(xí)動(dòng)機(jī)對(duì)大學(xué)生英語學(xué)習(xí)的影響（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)從美國(guó)總統(tǒng)就職演說看美國(guó)文化價(jià)值觀（開題報(bào)告+論文+文獻(xiàn)綜+外文翻譯）139、140、141、142、例 143、(英語畢業(yè)論文)英語系動(dòng)詞語義屬性及句法行為研究（開題報(bào)告+論文+文獻(xiàn)綜述+(英語畢業(yè)論文)從好萊塢電影看美國(guó)的文化霸權(quán)
(英語畢業(yè)論文)化學(xué)專業(yè)學(xué)生英語閱讀策略研究（開題報(bào)告+論文）(英語畢業(yè)論文)論童話《小王子》的象征創(chuàng)作（開題報(bào)告+論文）
(英語畢業(yè)論文)從動(dòng)態(tài)對(duì)等角度分析中國(guó)旅游景點(diǎn)名稱英譯——以中國(guó)廬山網(wǎng)為外文翻譯）144、(英語畢業(yè)論文)《嘉莉妹妹》和《名利場(chǎng)》中的女性的性格及命運(yùn)對(duì)比分析（開題報(bào)告+論文）145、述）146、(英語畢業(yè)論文)簡(jiǎn)?奧斯汀《諾桑覺寺》中人物對(duì)愛情和婚姻的不同態(tài)度（開題報(bào)(英語畢業(yè)論文)淺析《乞力馬扎羅的雪》的現(xiàn)代主義特征（開題報(bào)告+論文+文獻(xiàn)綜告+論文+文獻(xiàn)綜述）147、148、(英語畢業(yè)論文)Grammatical Analysis of Academic Writing(英語畢業(yè)論文)解讀奧斯卡?王爾德的《莎樂美》中的女性意識(shí)（開題報(bào)告+論文+文獻(xiàn)綜述）149、150、151、152、(英語畢業(yè)論文)論關(guān)聯(lián)理論在商業(yè)廣告翻譯中的運(yùn)用（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)探析《老人與海》的主題(英語畢業(yè)論文)從關(guān)聯(lián)理論看電影字幕的翻譯
(英語畢業(yè)論文)從歸化和異化的角度對(duì)《小婦人》的兩個(gè)中文譯本的比較研究（開題報(bào)告+論文+文獻(xiàn)綜述）153、(英語畢業(yè)論文)英語電影對(duì)白漢譯154、155、156、157、158、159、160、161、162、163、164、165、166、(英語畢業(yè)論文)分析《野性的呼喚》的生存原則—從美國(guó)自然主義觀的視角(英語畢業(yè)論文)社會(huì)語言學(xué)視角下女性語言的特點(diǎn)
(英語畢業(yè)論文)從電影《國(guó)王的演講》看平民情結(jié)（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)淺析《愛瑪》中簡(jiǎn)?奧斯汀的婚姻觀
(英語畢業(yè)論文)論西爾維婭?普拉斯詩(shī)歌中的死亡意象（開題報(bào)告+論文）(英語畢業(yè)論文)漢英翻譯中的多余詞現(xiàn)象
(英語畢業(yè)論文)淺議創(chuàng)新型口語教學(xué)在農(nóng)村中的實(shí)施
(英語畢業(yè)論文)美國(guó)牛仔形象演變和西部電影發(fā)展的研究（開題報(bào)告+論文）(英語畢業(yè)論文)《飄》兩個(gè)中譯本人名地名翻譯對(duì)比研究(開題報(bào)告+論文)(英語畢業(yè)論文)中醫(yī)術(shù)語翻譯方法研究
(英語畢業(yè)論文)莎士比亞《李爾王》中的女性角色塑造
(英語畢業(yè)論文)論《可愛的骨頭》中的多重象征（開題報(bào)告+論文）
(英語畢業(yè)論文)論接受理論對(duì)兒童文學(xué)作品的影響——以《快樂王子》中譯本為例（開題報(bào)告+論文）167、(英語畢業(yè)論文)從依戀理論看《呼嘯山莊》主人公希斯克利夫悲劇性格的形成（開題報(bào)告+論）168、169、170、171、翻譯）172、173、174、175、176、177、178、(英語畢業(yè)論文)論《勸導(dǎo)》中女性角色的地位（開題報(bào)告+論文）(英語畢業(yè)論文)《傲慢與偏見》中的婚姻觀（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)《威尼斯商人》中鮑西亞形象淺析(英語畢業(yè)論文)從《喜福會(huì)》中透視文化的沖突與融合
(英語畢業(yè)論文)An Analysis of the Problems on Chinese Early Childhood Education(英語畢業(yè)論文)從十字軍東征看中世紀(jì)宗教沖突（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)從關(guān)聯(lián)理論看《茶館》兩個(gè)英譯本中修辭格的處理（開題報(bào)告+論(英語畢業(yè)論文)論《簡(jiǎn)?愛》中伯莎?梅森的瘋癲（開題報(bào)告+論文）(英語畢業(yè)論文)The Application of Cooperative Learning in English Teaching(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我
(英語畢業(yè)論文)目的論在英語兒歌翻譯中的應(yīng)用（開題報(bào)告+論文+文獻(xiàn)綜述+外文文+文獻(xiàn)綜述+外文翻譯）179、(英語畢業(yè)論文)《傲慢與偏見》中婚姻觀對(duì)當(dāng)代中國(guó)的現(xiàn)實(shí)意義（開題報(bào)告+論文）180、181、182、183、184、185、186、187、188、(英語畢業(yè)論文)A Symbolic Analysis of Paradise Lost（開題報(bào)告+論文+文獻(xiàn)綜述）(英語畢業(yè)論文)從關(guān)聯(lián)理論角度看英語廣告語的修辭(英語畢業(yè)論文)淺析《戀愛中的女人》中勞倫斯的愛情觀(英語畢業(yè)論文)從思維方式差異看英語復(fù)雜句漢譯
(英語畢業(yè)論文)主位推進(jìn)模式在語篇翻譯中的應(yīng)用（開題報(bào)告+論文）
(英語畢業(yè)論文)從小說《百萬英鎊》中看對(duì)當(dāng)今社會(huì)的諷刺意義(開題報(bào)告+論文)(英語畢業(yè)論文)An Application of Schema Theory in Interpreting(英語畢業(yè)論文)《麥琪的禮物》主題與寫作手法分析(開題報(bào)告+論文)(英語畢業(yè)論文)女性主義視角下《白象似的群山》與《蒔蘿泡菜》中男性形象的對(duì)比研究（開題報(bào)告+論文+文獻(xiàn)綜述）189、(英語畢業(yè)論文)中西方悲劇愛情故事折射出的文化差異—《穆斯林的葬禮》與《荊棘鳥》之比較（開題報(bào)告+論文+文獻(xiàn)綜述）190、191、192、(英語畢業(yè)論文)《月亮與六便士》中查爾斯?思特里克蘭德的追尋自我(英語畢業(yè)論文)從語體學(xué)論《一九八四》中的反極權(quán)主義
(英語畢業(yè)論文)On Translation of Cultural Factors in News under Skopostheorie（開題報(bào)告+論文+文獻(xiàn)綜述）193、(英語畢業(yè)論文)Gothic Romance: Inheritance and Development of Medieval Romance－－ A Case Study of The Castle of Otranto 194、195、(英語畢業(yè)論文)中外大學(xué)校訓(xùn)對(duì)比研究（開題報(bào)告+論文+文獻(xiàn)綜述）
(英語畢業(yè)論文)The Application of Free Association in Literature Creation—Artistic Styles Presented in Mrs.Dalloway 196、文）197、198、199、200、(英語畢業(yè)論文)An Analysis of Youth Subculture through the Movie－－Trainspotting(英語畢業(yè)論文)論《呼嘯山莊》中希斯克里夫性格的雙重性(英語畢業(yè)論文)《追風(fēng)箏的人》中哈桑自我犧牲精神的研究(英語畢業(yè)論文)論中英思維方式差異對(duì)主語翻譯的影響(英語畢業(yè)論文)從艾米莉?狄金森與李清照的詩(shī)歌看女性文化差異（開題報(bào)告+論
第四篇：中西方飲食文化對(duì)比論文
The Differences Between Chinese
and Western Food Culture
系（部）：外語系 專 業(yè) 班： 姓 名： 學(xué) 號(hào)： 指導(dǎo)教師： 2011年 5 月
I
The Differences Between Chinese
and Western Food Culture 中西方飲食文化對(duì)比
I
Abstract
With the development of the economic globalization, China and the western countries are connected with each other more tightly and frequently.As an important entry point for people to exchange, it becomes very important to explore the differences between Chinese and western food.It can not only help us have a better understanding of the different culture of China and the west, come across cultural barriers, but also can train people?s adaptability of the communication in cross-cultural, effectively avoided the cultural misunderstanding when we have a communication.So analyzing and researching in the Western diet and cultural differences has a very important significance in Chinese food culture.It is very important to understand the differences.Moreover, it is useful to guide our practice when communicating with foreign friends.But actually the differences between Chinese and western food have a lot to do with the social and culture development.Culture is a kind of lifestyle that gathered together in a long time in the social life.And the life style including the ways of thinking and behavior.Although it has the universal features, it is also has the fundamental characteristics of the blood and geographic relationship, based on the formation of the nation as a whole unit.Food culture, the same to the nation as a unit, when a nation formed a fixed diet habit, diet tips and diet ideas, then become a culture.It is connected with the different geographical and historical conditions of China and the west.After all different cultures reflect different lifestyles.This paper tries to have inquiries into the difference from five aspects.It specifically expresses at the difference between Chinese and Western food objects,the difference in diet concept, differences in dietary patterns, the different utensils and etiquette, and differences in diet attribution.And this paper discusses the main characteristics the differences between Chinese and western food culture and the reasons for the differences.After that the paper has given the table manners of American as a example, such as bread plates are to the left of the main plate, beverage glasses are to the right;salad fork, knife and soup spoon are further from the main plate than the main course knife, fork and spoon;dessert utensils are either placed above the main plate or served with dessert.General Behavior: Chew with your mouth closed.Do not talk at an excessively loud volume.Refrain from coughing, sneezing or blowing nose at the table and so on.In short, analyzing and researching in the Western diet and cultural differences has a very
I important significance in Chinese food culture.It is not only in understanding the purpose of this fact in itself, but also it is more importantly and useful to guide our practice, based on the awareness-raising, improve food structure, get rid of food abuse, improve the food quality and guarantee people?s needs, in this kind of way to promote Chinese dining culture.Key words: China and the west culture;difference;concept;comunication
II
摘 要
隨著經(jīng)濟(jì)全球化進(jìn)一步發(fā)展，中西方聯(lián)系越來越頻繁。作為打開中西方人民交流的重要切入點(diǎn)，探討中西方飲食差異變的十分重要。其意義在于既能有助于深刻理解中西方文化中的不同之處，跨越文化交流障礙，又能培養(yǎng)人們?cè)诳缥幕浑H時(shí)的適應(yīng)能力，有效地避免交際雙方由于文化差異而產(chǎn)生的誤會(huì)。因此，分析和研究中西方飲食文化的差異對(duì)中國(guó)的飲食文化而言具有很重要的意義。此外，它有助于指導(dǎo)我們的實(shí)踐。但是不言而喻中西美食的差異與社會(huì)文化的發(fā)展密切相關(guān)。文化是人們?cè)陂L(zhǎng)期的社會(huì)生活中生活方式凝聚起來的總稱，其中生活方式又包括思維方式和行為方式，雖然文化具有普遍性特征，但它最根本的特點(diǎn)是以血緣和地緣關(guān)系為基礎(chǔ)，以名族為單位形成的整體。飲食文化，同樣以名族為單位，當(dāng)一個(gè)民族形成了固定的飲食習(xí)慣，飲食技巧和飲食觀念后，便構(gòu)成了一種文化。這也與中國(guó)和西方的不同地理和歷史條件息息相關(guān)，畢竟不同的文化反映不同的生活方式。
本文將從以下五個(gè)方面來說明中西文化的差異，它具體體現(xiàn)在飲食觀念的差異、飲食內(nèi)容的差異、飲食方式的差異以及不同的餐桌禮儀等。而本文不僅探討了中西方飲食文化上的差異，更簡(jiǎn)要分析了造成這一差異的原因。除此之外，本文還以美國(guó)的餐桌文化給出了一些例子，例如，面包盤是在主盤的左邊，飲料在主盤的右邊；沙拉叉、刀和湯匙要比主菜刀、叉、勺放的要遠(yuǎn)；甜點(diǎn)餐具上方放置或隨主板送達(dá)。一般吃東西的時(shí)候嘴巴緊閉；不要在餐桌上咳嗽、打噴嚏或在餐桌上吹鼻子等或者過分大聲說話。總之，分析和研究中西方飲食文化的差異對(duì)中國(guó)的飲食文化具有很重要的意義。它不僅在于了解這一事實(shí)本身，更重要的是用它來知道我們的實(shí)踐活動(dòng)，在提高認(rèn)識(shí)的基礎(chǔ)上，改善食品結(jié)構(gòu)，革除餐飲弊端，提高餐飲質(zhì)量，保證人們的生活需要，弘揚(yáng)中華文化的餐飲文化。
關(guān)鍵詞：中西方飲食文化；差異；觀念；交流
III
Contents
1.Introduction--------------------1 2.The differences between Chinese and Western food culture--------------------------3 2.1 The difference between Chinese and Western food objects--------------------------4 2.2 The difference in diet concept----------------------------6 2.3.Differences in dietary patterns-----------------------------9 2.4 The different utensils and etiquette----------------------11 2.5 Differences in diet attribution-----------------------------13 3.Nature of the differences between Chinese and Western food-----------------------16 4.Conclusion--------------------17 Acknowledgements--------------19 References------------------------20
IV 1． Introduction
With the development of the economic globalization, China and the western countries are connected with each other more tightly and frequently.As an important entry point for people to exchange, food culture plays a very important role.The differences between Chinese and western food have a lot to do with the social and culture development.Culture is a kind of lifestyle that gathered together in a long time in the social life.And the life style including the ways of thinking and behavior.Although it has the universal features, it is also has the fundamental characteristics of the blood and geographic relationship, based on the formation of the nation as a whole unit.Food culture, the same to the nation as a unit, when a nation formed a fixed diet habit, diet tips and diet ideas, then become a culture.It is connected with the different geographical and historical conditions of China and the west.After all different cultures reflect different lifestyles.In fact, food culture refers to the diet and lifestyle formed under certain historical or social conditions as well as the ideology formed on the basis of the aforesaid.During the history development of different countries and ethnic groups, different behavior patterns and lifestyles formed because the natural conditions and social environments were different.That is what people often refer to as customs.From the point of view of social observation and cultural study, the food culture of an ethnic group can fully embody its mentality, interest, belief and historical development.So, food culture can be seen as the most typical cultural feature of this ethnic group.The development and changes of food culture often reflect the evolution and progress of the society.The differences between Chinese culture and Western culture brought about the difference between their respective food cultures.Under two under different cultural backgrounds, obvious differences exist between Chinese food culture and western food culture, including perception, feature and the methods and materials.Therefore, it becomes very important to explore the differences between Chinese and western food.It can not only help us have a better understanding of the different culture between China and the west and come across cultural barriers, but also can train people?s adaptability of the communication in cross-cultural, effectively avoided the cultural misunderstanding when we have a communication.So analyzing and researching in the Western diet and cultural differences has a very important significance in Chinese food culture.It is very important to understand the differences.Moreover, it is useful to guide our practice when communicating with foreign friends.This paper tries to have inquiries into the difference from five aspects.It specifically expresses at the difference between Chinese and Western food objects,the difference in diet concept, differences in dietary patterns, the different utensils and etiquette, and differences in diet attribution.And this paper discusses the main characteristics the differences between Chinese and western food culture and the reasons for the differences.After that the paper has given the table manners of American as a example, such as bread plates are to the left of the main plate, beverage glasses are to the right;salad fork, knife and soup spoon are further from the main plate than the main course knife, fork and spoon;dessert utensils are either placed above the main plate or served with dessert.General Behavior: Chew with your mouth closed.Do not talk at an excessively loud volume.Refrain from coughing, sneezing or blowing nose at the table and so on.In short, analyzing and researching in the Western diet and cultural differences has a very important significance in Chinese food culture.It is not only in understanding the purpose of this fact in itself, but also it is more importantly and useful to guide our practice, based on the awareness-raising, improve food structure, get rid of food abuse, improve the food quality and guarantee people?s needs, in this kind of way to promote Chinese dining culture.2.The differences between Chinese and Western food culture
Once there is a saying that “Food is eating well-deserved for human life”, so food is an indispensable condition for the survival and development of human beings.There are two desires in life: one is feasting them to survive;and the other is the lust of men and women, which can help the mankind to carry on the family line.Facing the two desires, China pays more attention to the former, while the west tends to the latter.Such phenomenon affects the cultural trend.Diet is actually the contents of our daily lives, but why we call it culture? That is because the diet has special status in Chinese culture, and it also has a great distinction between China and the west.As one of the world ancient nations, China?s diet has a history almost as long as that of Chinese civilization.But in western countries, ancient thinkers devoted less attention to the food problem than the Chinese philosophers did, and there is even not aware of it to the “heaven” degree.With the opposite, they recognized and interpreted the world in the perspective of the lust or love of men and women more.Whether the awareness of original sin of Christianity, Adam and Eve legend, or ancient Greek philosophy(such as Plato?s dialogue)who considered the personal relationships “l(fā)ove” as the love of ontology of beauty, and regarded it as a reality thinking of philosophy, all these ideas become the basis of western philosophers? cultural thoughts.All these had potential effects on the development of western culture and westerners? characters.Receiving the influence of respective cultural tradition, the Chinese and western dietary culture has had different characteristics.The differences in concepts, targets, patterns, attribution and nature had reflected the different dietary culture in the different state characteristic;such characteristic has enriched the research value of dietary culture.Studying these cultural differences, we can find out a joint enhancing the communication between China and the west through a comprehensive study of the subject.It may be a great help to the communication of the Chinese and western cultures.The dining product as a result of factor and so on region characteristic, climatic environment, manners and customs influences, will appear in raw material, the taste, the cooking method, the food habit varying degree difference.Was precisely because of these differences, the dining product had the intense localization.Between China and the West culture?s difference has accomplished China and the West diet culture difference, but this kind of difference and gets along with people the philosophy from the West different thinking mode.The Chinese pays great attention “the beauty to unite”, the westerner pays great attention “humanist”.2.1The difference between Chinese and Western food objects
All diet cannot be done without vegetables.The word “dish” is for the sound in China, and it always has something to do with the plants.According to a survey of western plants scholar, there are 600 varieties of vegetables, six times more than in the west.In fact, the Chinese dishes, vegetable dish is usual food.Meat dish entered the normal diet only on holidays or higher living standards, so since ancient times, and there was a saying of “fresh vegetables”.“Common people eat fresh vegetables, fish only offered in the worship.” It is said that fresh vegetables are mainly to the civilian in general, only being able to eat meat only in worship.Vegetarian diet takes the dominant position in the normal structure.Chinese people consider the vegetables as the main dish;it has inextricably linked with the advocacy of Buddhists.They deem animals as “people” and plants have “no soul.” So, they advocate vegetarianism.Westerners do not seem to have such a good habit.They uphold a cultural origin of nomadic, seafaring nation.Living mainly by fishing and hunting, collection and planting are just the complement.There are more meat dishes in their lives.Feeding, clothing, and using are taken from the animals, and even Western medicine is derived from animals.When the westerners introduce the diet characteristics of their countries, they always feel that their diet is more reasonable on the mix of nutrition than China.The food industry is more developed, such as cans, fast food, although the taste is monotonous, but it saves time, and it also has good nutrition.Therefore, in their countries: people are generally healthier and taller than Chinese, and the people have strong shoulders and developed muscles;but Chinese people look short, their shoulders narrow and legs thin, their skin yellow and their body weak.The differences between Chinese and western food for Westerners to judge the merits of the two diet is not justified.Mr.Sun Yat-sen had profound study of the culture of food and incisive exposition.In his composing The Scheme for National Reconstruction, detailing the differences between Chinese and Western diet phenomenon, he concludes: “Chinese ordinary people drink green tea, and eat simple food such as vegetables and tofu for meal.Such kinds of food are the most healthy and beneficial according to the research of hygienist.Therefore, the remote people in china, whose diet are far from meat and wine, always live a long life.Also China has a big population, and Chinese people have enormous power to resist disease, but they never try the non-diet.“He added:” The Chinese vegetarians all eat tofu.Tofu is expected as the real meat in plants, as it has the nutrition that meat has.It is the meat without toxic materials.So the Chinese are vegetarian used to be a custom without the promotion of scholars.It is also a custom that the European and American drink thick Wine, eat meat and fish.So there was science promotion before and a severe law later, such as the United States Prohibition.And the transfer will not carry out in a short time.“Mr.Sun?s words tell out the scientific benefits of Chinese diet and disadvantages of Western diet.According to the characteristics of the significant differences between Chinese and Western diet targets, the Chinese character is called the plant character, while the Westerners? is animal character.In response to the cultural behaviors, Westerners love adventure, exploration, conflict;but the Chinese people only like to live banally.According to American expert on folklore Ruth?s opinions on the “cultural pattern” theory, Chinese culture is quite similar to the classical world Apollo-type character and Westerners? is similar to the modern world Faust-type.Indeed, the Westerners such as Americans in the development of the west, they put the whole family on the truck, and go out of the city in amid rumbling with the supplies.The Chinese people are always thinking about “home” and “roots”, despite the promotion that young people should take the world as home.But after a few decades, the overseas Chinese will come back to the mainland with crutch to seek their roots.This concept of return and such human spirit that can only be said to cooperate with the accumulation in the diet.Then it brings cohesiveness to the Chinese nation and then makes the human folk full of energy.Westerners think the food can make them feel full.therefore, eats large piece of meat;and Chinese cuisine is the “Taste” of it.Therefore, China is also showing great cooking in the random selected materials: many Westerners as something thrown away, are excellent raw materials in China, foreign chefs can not handle things the hands of a chef in China to can be miraculous.Demonstration of Chinese food in the materials used for the extensive arbitrary.West China is more than reasonable with emphasis on nutrition, there are more developed in the food industry, such as canned food, fast food, etc., although the taste is monotonous, but to save time, and good nutrition.Therefore, the body of their country than the Chinese people generally robust: tall, long legs, broad shoulders, muscular.The westerner thought that the cooked food is appeases hunger, therefore eats the bulk meat, the entire block chicken specially and so on “the hard vegetable”.But China?s cooked food is “eats the taste”, therefore China cooks on the needed materials also appears the enormous capriciousness: Many westerners regard as abandons the things, in China is the extremely good raw material, the foreign chef is unable the thing which processes, as soon as arrives in the Chinese chef hand, may melt mysteriously decayed.Indicates the Chinese diet in needed materials aspectvastness capriciousness.Today people in the UK eat a more varied diet than ever before.As well as the regional diets of England, Scotland, Wales, and Northern Ireland the many immigrant communities have introduced their cuisines to the previously unadventurous Britons: Chinese, Greek, Indian, Italian, Thai, American fast foods such as pizza, hamburgers and fried chicken have to some extent displaced the traditional fast food of fish and chips.Because of the climate and the Germanic origins of many of its early people, the UK has been a traditionally beer drinking rather than a wine drinking country.Nevertheless, in recent years, vineyards in the south of England have proved successful.In the west of England the traditional drink is cider, rather than beer.Over Britain as a whole, however, the traditional drink is tea.2.2 The difference in diet concept
The differences between Chinese and western diet cannot be ignored.Nobody will deny that the Western diet is a rational concept, regardless of the color of food, incense, flavor and shape, but nutrition must be assured.It cares about the intake of calories, vitamins, protein and so on during a day.Comparing with the Chinese diet, western diet tastes stereotyped, as simple as chewing the candle, but the sense tells them: We must eat them all because of the nutrition.And then they put it bluntly, just like refueling machine.The concept of western diet is compatible with the whole western philosophy.Metaphysics is the main feature of western philosophy.Such kind of philosophy brings vitality to western culture, so the natural sciences, psychology and methodology achieve a rapid development.In some other aspects, such philosophy proposition is a significantly obstacle, such as the dietary culture, which is the inevitable thing to drop behind, and just the metaphysics of methodology marks everywhere.In celebration, it stresses tableware, stresses the staple, stresses the servings, and stresses the color and shape mix of raw materials.But no matter how luxurious the grade is;from Los Angeles to New York, only one taste of steak, it is no art to speak of.And as dishes, the chicken is chicken;steak is steak, even in groups, which are also conducted in a shallow dish.In a dish of “French Muttonchops”, one side is potato mud, and muttonchops sits next to it, another side is allocation of cooking beans, and plus a few tablets of tomato.Color is on clear, but the tastes of the various materials are separated, not to reconcile, and the entire flavor is also simple and clear.Chinese diet is a sense of beauty diet.When people sample dishes, they often say this dish is “delicious”, and that dish is “not delicious”.But if you ask what is meant by “delicious”, why “tasty” and what are the aspects of “delicious”, I am afraid that it will be difficult to answer.This shows that which Chinese people hanker on a diet is just the “mood” that is difficult for one to say anything.Even using the “color, flavor, shape and implement “which people often said to make the” realm “reification, I am afraid it is still difficult to crown all.The beauty pursuit of Chinese cuisine is clearly overriding the rational pursuit.This concept of diet is also coinciding with the traditional Chinese philosophy.Chinese philosophy as a representative of oriental philosophy, its distinguishing features is the macro, visual, vague and evasive.Chinese cooking method is to reconcile, and the ultimate goal is to reconcile out of a beautiful taste.The main stress is measure and the overall co-ordination.It contains a wealth of dialectics of Chinese philosophy, and all these depend on the degree of the wonderful flavor and harmony of dish.The ever-changing within degrees decides the changeable of Chinese food, and it also decides the characteristics of Chinese food as well as the characteristics on each of the chefs.Chinese pay great attention to “the taste” of the food, while the Westerns has a kind of rational diet idea.No matter food color, smell and tastes, shape how, but the nutrition needs certainly to obtain the guarantee, is fastidious about one day to absorb how many quantity of heat, Vitamin, protein and so on.Even if the taste is stereotyped, must certainly eat, because has the nutrition.This diet idea is adapts with the Western entire philosophy system.Metaphysics is the Western philosophy main feature.The western philosophy studies the object principle of for the thing, principle of the thing often is the metaphysics principle, the metaphysics principle links up mutually, in constipation forming philosophy.This philosophy the culture brings the vitality for the West, caused it in the natural sciences, the psychology, the methodology to realize the development which progressed by leaps and bounds.But in another some aspects, this philosophy advocated that the big earth played the hindrance role, like diet culture.At the banquet, may be fastidious about the tableware, is fastidious about the needed materials, is fastidious about the service, is fastidious about raw material of the vegetable shape, color aspect matching;But no matter how luxurious upscale, from Los Angeles to New York, the beefsteak only then one kind of flavor, does not have art to be possible to say.As the cooked food, the chicken is the chicken, the beefsteak is a beefsteak, even if has matching, that is also carries on the plate, “the Buddhist ritual procedures mutton chop”, puts the mashed potatoes at the same time, side relies on the mutton chop, in addition matches at the same time boils the green beans, adds several piece of tomato then to become.In the color contrasts distinctively, but each raw material is mutually irrelevant in the taste, is well distributed, each is each taste, simple perspicuity.The Chinese is takes seriously “to eat” very much, “the food is what matters to the people” this proverb showed that we eat look equally and the day are important.Because our nationality for several thousand years are in the low productive forces level, the people always cannot eat to the full, therefore only will then have one kind uniquely to eat can regard in all diet culture, I thought that this will be probably stems from one kind of survival to need.If one culture eats regards as the most important matter, will then present two kind of phenomena: On the one hand will eat this kind the function will display the acme, not only maintenance survival, also will use its health maintenance, this will also be” uses medicines to build up one?s health was inferior the food will make up”cultural base;On the other hand, to eats excessive takes seriously, will cause the human to esteem to the delicacy the pursue.In China?s cookery, achieves the acme nearly to the delicacy pursue, down to makes a living the Chinese to the overseas, take the restaurant as industry, has become us the basis which settles down and gets on with life in the world!It is a pity, when we take the pursue delicacy the first request, we have actually neglected food most basic nutritional value, our many traditional food must pass through overheated fries in oil boils with the long time soft fire dumpling, causes the cooked food the nutrient content to receive the destruction, many nutrient contents lost in the processing process.Therefore as soon as speaks of the nutrition question, in fact touched the Chinese diet culture biggest weakness.The folk has a slang: “the food is what matters to the people, the food take the taste as first”.Is this kind to the delicacy the pursue, poured causes us to neglect the real sense which ate meal.The Chinese when tastes the cooked food, often will say that this TV dinner “delicious”, that vegetable “is not delicious”;However if further asked that anything calls “delicious”, why “delicious”, “delicious” in where, was not perhaps easy to talk clearly.This indicated that what Chinese to diet pursue is one kind explains “the ideal condition” with difficulty, even if is usually called “the color, smell and tastes with the people, the shape,” to come this kind “the boundary” the concrete application, perhaps was still very difficult to cover.the reason that the China diet has its unique charm, the key lies in its taste.But the delicacy production, lies in well distributed, must make food this taste, heats up the later ripe taste, in addition the ingredient and the supplementary material taste as well as the seasoning compromise the taste, interweaves the fusion coordinated in the same place, causes it to supplement mutually, the cooperation seepage, is in perfect harmony, in you have me, in me has you.The Chinese cooking is fastidious compromises the beauty, is the Chinese cooking art concise place.A vegetable shape and the color are the external things, but the taste is actually the intrinsic thing, heavy intrinsic, but decorates the semblance not desirably, but the heavy cooked food?s taste exposes the cooked food not excessively the shape and the color, this is precisely the Chinese US diet view most important performance.In China, the diet beautiful pursue has crushed the rationality obviously, this kind of diet view and the Chinese tradition?s philosophic thinking also tallies.As Eastern philosophy representative?s Chinese philosophy, its outstanding feature is macroscopic, direct-viewing, is fuzzy and is evasive.The Chinese dish manufacture method is the well distributed large ding, is finally must compromise one happy taste.This is fastidious is a discretion, is the overall coordination.It has contained the Chinese philosophy rich diagnostic method thought that all take the vegetable taste happy, harmonized ever changing as, within had decided Chinese dish enriching and was rich in the change, has decided the Chinese dish vegetable department?s characteristic and even each chef?s characteristic.2.3 Differences in dietary patterns The Chinese and Western dietary patterns can be very different, and these differences affect the national character.In China, a celebration, no matter what, there will be only one form, as sitting together, sharing one feast.Banquet uses round table, which has created a unity of form, which is courtesy, comity atmosphere.Cate are in the center of the table.It is the objects for people to appreciate and taste, and it is also an intermediate of communication.People toast each other and share the vegetables, which reflect the mutual respect between people in the face of the good things, also show the virtues of comity.Although from the health point of view, this approach has obvious deficiencies, but it is in our national “happy” mentality, it reflects the classical Chinese philosophy area of “and” impact for future generations.It is helpful to facilitate the collective emotional exchanges and consequently difficult to reform.The western-style banquets, although the food and wine are very important, but in fact they are just foil.The core of Banquet is friendship, by the conversation with the guests who sitting next to achieve the purpose of recreation.If making an analogous compare between the recreation of the banquets and dancing, it may be said that the Chinese banquet is like group dance, and the western banquet is like men and women dancing.This shows that communication purpose of Chinese banquet and western banquet are very obvious.Only the Chinese banquet is more popular in the communion, but western banquet shows guests reflected in the friendship between neighbors.The more obvious differences between Chinese and western dietary patterns is buffet dinner which is popular in the West.This method is to display all food, and everybody is picking not fixed in his or her places to eat.They walk freely.This approach would provide the emotional interaction between individuals;they never need to put every word on the table.This also shows a western personality and self-respect.However, all the eating without jamming lacks the real affective tone like the Chinese people.Some people want to put the buffet in the Chinese food, but I think it is not feasible.Zhang Qijun in the Principles of Cooking tells us the main reason: “First, buffet is not like drinking tea.Drinking tea is just the thing to you before you choose, and displayed in the cafeteria there is a large number of food to eat, so when you want to have it, it is cold yet.Chinese cuisine will serve hot, if cold, nothing to eat.Secondly, buffet dishes only can do hard dishes and beneficial dishes.Then you can access for large plots.And those most representative of the Chinese culinary arts, such as the tender and lighter dishes, are not in this show.Third, the buffet can do stewing pot;it means a big pot in terms of food.Any sophisticated cooking of a dish can only be cooked in a pot at two most, and it is not able to cook the dish for dozens of people.So it will not be delicious, never talking of the taste.Under such circumstances, it is clear that the use of buffet dinner will deny Chinese culinary arts.“The Chinese people are drinking around the table to show harmony and unity, but the buffet has broken such pattern.It raises the personal independence and self-mentioned at the first place.This is the opposite of the scale of the great unity of all Chinese traditional culture.2.4 The different utensils and etiquette
2.4.1 Cutlery to use
Chopsticks and knife and fork is the basic difference between Chinese and Western table manners.Zhejiang University, Professor Yu Xiu ling: East and West appear chopsticks and knife and fork eating the different tools and environment relationship.Bamboo chopsticks to have originated in the place.Northern China
wood, bamboo from southern China, ancestors from local materials, bamboo and wood have become the most primitive materials chopsticks chopsticks.The
emergence of a knife and fork than chopsticks much later.According to research by Professor Yu Xiu Ling, the original knife and fork and European origin living in ancient nomadic habits, they immediately carry knives of life, often cooked the meat, cut off to eat.About 15 centuries before and after the meal in order to improve posture, Europeans used the double-pointed cross.To the 18th century only the tip of a fork with four forks.Knife and fork and chopsticks, not only brought different eating habits, also affected the Eastern and Western concepts in life.Professor Yu Xiu Ling, eating into the system will inevitably bring a knife and fork, and chopsticks sitting around the table with family members must dine match.Beginning point of Western food, which derived from the West pay attention to independent, children grow up into the world after the independence of ideas and habits.The chopsticks brought together meals daily, highlighting the young and old sat together in the family unit, so that Asians have a relatively strong family values.When I reminded in the use of Chinese and Western dishes have different specifications.If not play with chopsticks when eating Chinese food(to them when the drumstick is a very rude way), but can not use chopsticks pointing to the person or make gestures.Of course, absolutely can not suck or the chopsticks chopsticks inserted in the rice, which is taboo(which seems to funeral incense is considered unlucky.)When using the knife and fork there are some taboos.Such as holding a knife and fork when not meddling.To speak or talk, knife and fork on the plate should only decency.Avoid using their own utensils for others bowl.Do not bend over picking up utensils fall.Do not cut off a good meal products, especially products with a soup meal, to eat a piece-by-all and more.2.4.2 Seating arrangements Western formal banquets are particular about the seating arrangements.Traditional Chinese dinner with square table.Door is on both sides of the partial blocks.Treat, the elderly, people with high status of the guest of honor sit or seat, men and women who sat down the owner or Peiqia Block, and the remaining customers in order to sit side seat.Westerners treat with a long table, men and women sit in the owner at both ends, then the guest of honor men and women and the general order of the guests seating arrangements, that men and women interspersed arrangement, subject to seat the hostess, the guest of honor sitting in the top right of the hostess, Main Binfu the top right of man of the house to sit, pay attention to “l(fā)adies first” Western gentleman, will show the attentions of the ladies.In China, respect for the left and right for the times;on respect, under second;in respect, partial for the times.In the West, respect for the right, left for the times.I particularly Western seat etiquette tips: The most graceful way is seated from the left seat.Do not put your elbows on the desktop, not Rocker foot.Can not withdraw in the middle of the meal(if things do need to leave should be whispered about greeting guests.)Dinner, sit up straight, back straight, neck elongation.Depend on the upper arm and back to back, abdomen, and a table for about a fist distance.Remember to head high with food, in the face of the food into the mouth, it is necessary to the food to the mouth to mouth opinions on the food rather than bent.2.4.3 Dining atmosphere Trouble on the table of Chinese and Western food on the table is static and the most fundamental difference between Chinese and Western table manners.Table climate differences, the Chinese table action, the Western table static.Chinese food for life to matter to music, show and great, the atmosphere of excitement is often breathtaking.Chinese people get a table, then in full flight, with each other for food, drinks upon, enjoy, delicacies, delicious cuisine.Banquet this way in order to reflect the enthusiasm and sincerity the owner, the table reflects the excitement of patrons from the heart?s delight.This “trouble” to some extent reflects the Chinese family from the warm, neighborhood harmony, unity and people?s “Harmony.” Westerners have a table to sit quietly dedicated to cutting their own dinner.Soup can not make noise, such as hot soup can be cooled before eating, do not blow through your mouth.Shut up when eating chewing.Do not lick their lips or smack sound.Guests can dine and talk about, but not only with a few acquaintances talk.If guests do not know about, they may first introduce myself.Others can not take the mouth interrupted his speech.Keep the volume level of the other party can hear.Chewing of food do not speak, even if someone speak to you, have to wait to answer after swallowing.2.5 Differences in diet attribution There are differences between Chinese and western diet attribution.Western diet tends to be scientific and rational, but the Chinese diet tends to be art and sentimental.During the underdevelopment era of diet, these two trends have only one aim – to live and never be hungry.And when the dietary culture is full developed, the tendency is shown in this different purpose: the former is in the development of nutrition, the latter is expressed as the stress on the flavor.Cooking is from diet;the origin of food is a life-sustaining nutrition.Therefore, the focus of western diet is only the extension of the original diet practicality.The emphasis on the flavor of Chinese cuisine caters the diet to the arts field.Mencius said: “Flavor in the mouth has the same interests”.“Interests” points out the key from nutrition to arts.Such interests are from the meaning of flavor.In China, eating is not meant to have enough.It is about nutrition.Sometimes we eat though we are full.We are overloaded with food.Why? Saying bluntly, it is to appreciate the art of cooking;and not saying it nicely, it is the temptation of “delicious” for the enjoyment of taste.Watching the rational diet in the west, it is not only waste, but also harmful to the men body.In fact, the herbalist doctors are also opposed to overeat, claiming “dietary restraint”.But the dialectics tell us Chinese people, occasionally the “overload” and once we are comfortable, we can absorb and store.Qigong masters at the situation of non-eat and non-drink at home is still in good spirits, although their weight loses, but it is intact on the human body;and it is the consumption of such storage.Herbalist doctor also advocates winter nutrition.It is also in order to store for keeping energy in the coming year.Chinese people?s views are more dialectical than the western diet propositions opposing overloaded stubbornly.It is closer to the science truth, and has been checked up for thousands of Chinese medicine practice.Psychologists Spinoza said: “The desire is human nature than other.” The human desire for delicious is the nature of human beings which is fully reflected.In process of the taste enjoyment, it is imbued with the shares of élan vital.Life should not be a yoke, but also not be a repressed desire.We can not use the absolute reason to regulate the behavior of all people.On the diet, it is not the purpose of “science” and “nutrition” and some delicious are excluded from the table outside.Only delicious things can satisfy people?s appetite and then give the arrival of physical and mental pleasure.Chinese diet shows the transformation about sentimental form to rational form from the old days till now, and cause the Chinese dietary culture brimming with imagination and creativity.The sensibility of Chinese culinary culture is a sublime sensibility, infiltrating rational sense, also the realization of the nature of life.In addition, gustatory enjoyment is one of the main objectives pursued of the human struggle.The art of Chinese cuisine is compatible with the development of human history in the process, more scientific than the progress of the western diet.As Zhang Qijun in his work Cooking Principles said: “The United States is unprecedented least affluent society, but till today, in essence it is still ?food to eat? stage.There are still some distances from entering the realm of art.” In China, The role of diet goes beyond the subsistence of existence, which is designed not only to have the physical presence, but also to meet people?s spiritual needs for pleasure.It is positive to enrich people?s life performance, and fine arts, music, literature, etc.which have the same level of significance to the improvement of life.Chinese diet tends to artistry, the so-called art realm.In fact, that is a complete leap from the necessity to freedom.It is characterized by randomness.For example, similar dishes, because of the differences in area, season, target, function and grade, it has different treatments on operation.Set braised fish for example, in winter deep colors are advised and tastes are advised strongly, but in summer it should be light color and flavor.And for the people in Zhejiang province, their dishes can be put up more sugar in the braised fish, and if facing Chuanxiang customers it should allocate spicy.It easy to see that if out of the arbitrary, there would be no cooking variety;we will lose the unique charm of Chinese cuisine.Whereas in the west, dishes in different areas and different seasons and facing different customers, is the same flavor, no changes.Although it is the most valuable banquet, which is just tableware known, conducted layout, and the vegetables remain the same as before.Moreover, as for materials, westerners think the food is to eat, eating special “hard vegetables” such as large piece of meat, chicken block.China?s cuisine is “taste”.The Chinese cooking in materials has shown tremendous arbitrariness: The things which many, many westerners consider as disposable things in China are excellent raw materials.Foreign cooks are not able to deal with things, but in the hands of a Chinese chef, it can get a magic result.Chinese cuisine is evident in the wide use of materials.Besides skills, an excellent cook, of course, can do more complicated dishes.But facing the real simple materials and condiments, the cooks are often able to produce delicious flavors.It is the arbitrariness of skills.In the surface, the menu seems to be scientific.Westerners always use menu to buy ingredients to produce dishes, but in comparison, it is the machinery, and often powerless facing the complex specific situation.Of course, this mechanical science is still can be said as science, but it is primitive science, and it is not the complete science.Chinese cooking talks about artistry, but it still fit the requirements among the ever-changing, it can be said such science is a real science.The characters of western food which lacks nutrition and artistic atmosphere have great distinction from the artistic realm of Chinese cuisine.3.Nature of the differences between Chinese and Western food
Differences in the nature of the Chinese and western diet are inosculated with the respective lifestyle and the pace of life.In the west, people do the duplication of pipeline operations, and implement piece-wage system, so the paces of their lives are so fast.People fall under the mechanical method either intentionally or unintentionally, and believe that “Work is work, and game is game.” Mechanical lives led to oneness of diet or a single blind about diet, and eat beefsteak and potatoes every day.Monotonous diet is the same as work, for which the purposes is to fulfill the “incident”, naturally with no interests, and all these have no word in terms of taste.But China is not, “The game is work, and the work is of a game”.Such life manner is also emerged in diet.A baker sells bread in the street, he likes using the rolling pole to beat the chopping board rhythmically when they knead flour.When the cooks fry a dish, even beating scoop, they also care the sense of rhythm during cooking.These would not work for any conveniences, but it increases the interests of workers.Only in such an atmosphere work will be meaningful, and it will have more creativity and artistry of Chinese cuisine.There still exist various differences between Chinese and western dietary cultures.But with the development of cultural communication between China and the west, along with the strengthening of communication between China and the west, China has imported various kinds of western food, known as the “KFC” “DICOS”, “McDonald”.This marks a new western dietary culture exchanges and infiltration.We believe that with the development of society, the cultural differences between Chinese and western dietary will no longer be the difference.4.Conclusion
Diet is absolutely necessary in the life of mankind, and even in the existence or development.Because of the differences between Chinese and western cultural traditions, the Chinese and western dietary cultures are different in concept, target, pattern, attribution and nature.We study these differences and then find out the points that can be digested, in order to facilitate the communication about cultures between China and the west.Western culture(in particular, modern American culture)can be said to be male and female culture.But the Chinese culture can be said to be a dietary culture.“As the reason of the cultural traditions, the western lives tend to men and women , Chinese people are dumping guidance on life in the restaurants.Thus the diet is rich in culture.Food culture in the west is not developed enough, but this underdevelopment itself is the result of the development of a culture, so it is still significant to study the dietary cultures of Chinese and Western diet.By the analysis of the differences between Chinese and western dietary cultures, we can comprehend the respective cultural traditions of China and the west.And we can also improve and create the culture of China.In short, analyzing and researching in the Western diet and cultural differences has a very important significance in Chinese food culture.It is not only in understanding the purpose of this fact in itself, but also it is more importantly and useful to guide our practice, based on the awareness-raising, improve food structure, get rid of food abuse, improve the food quality and guarantee people?s needs, in this kind of way to promote Chinese dining culture.By the text from this thesis, we can easily find that there still exist various differences between Chinese and western dietary cultures.But with the development of cultural communication between China and the west, along with the strengthening of communication between China and the west, China has imported various kinds of western food, known as the “KFC” “DICOS”, “McDonald”.These mark a new western food culture exchanges and infiltration.The impact brought about by economic globalization is stronger and deeper than the internationalization.Economic globalization is a double-edged sword, on one hand, it brings the vitality of economic growth, and on the other hand, the dominant culture is put into other countries through strong economic and infiltrated every corner of the globe.Therefore, the cultural communication focus on how to assimilate advantages of the other countries? culture, abandon its shortcoming, and learn how to transform and make it localized, all countries need to study the issue.So in the face of the dietary cultural exchange problems between China and the West, we should find each other?s advantages and draw the mutual advantages, as China can learn from the point that western diet stresses nutrition match, and make the Chinese cuisine more outstanding.China is a country with an ancient culture and is rich in cultural traditions.She feeds the 1.3 billion Chinese people, and Chinese culture is very inclusive;in the course of development it absorbs a lot of different cultures.Moreover, now China does more efforts to draw all the outstanding achievements in the World.China?s reform and opening up policy create the conditions on international relations and cultural exchanges.We need to use such an opportunity to absorb the excellent cultures from other countries, to develop and create China?s new culture.Acknowledgements
My deepest gratitude goes first and foremost to Miss Tu Huiqin, my supervisors, for her constant encouragement and guidance.I would not have survived all work without the constant support that she gave me.She has walked with me through the first stage of writing this paper.Without her consistent and illuminating instruction, this paper would not have reached its present form.I would also like to extend my sincere thanks to all my teachers at the English Department.Thanks to their instructive guidance and comprehensive education during the four year?s college life, I can acquire the opportunity to further study my English.References
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第五篇：中西方酒文化的對(duì)比
中西方酒文化的對(duì)比
摘 要
本文通過比較中西方酒的文化的源頭、釀酒原料、酒文化和飲酒方式等方面的不同來分析和比較中西方酒文化差異.本文不同于其他的調(diào)研，我主要著重于通過學(xué)習(xí)英語而了解酒文化的重要性。本文第一部分是引言，接下來兩部分是對(duì)比中西酒文化，第四部分是關(guān)于酒的創(chuàng)新技術(shù)，最后結(jié)束在一段總結(jié)中。通過這個(gè)論文，新鮮的著重點(diǎn)和方法為英語學(xué)習(xí)者提供了不一樣的文化觀點(diǎn)。酒文化源遠(yuǎn)流長(zhǎng)，品種繁多，是一個(gè)國(guó)家歷史發(fā)展和文化沉淀過程中不可缺少的一環(huán)。中西方文化價(jià)值觀存在著根本性的差異酒文化也是一樣。通過這一對(duì)比，從而進(jìn)一步闡述中西方文化差異特別是價(jià)值觀方面的差異。關(guān)鍵詞：國(guó)家，西方，酒文化，比較
Abstract
This paper studies the differences between Chinese wine culture and the Western wine culture.Different from previous research, this paper, wants to emphasize the importance of wine culture through studying English language.There are five parts in this paper.We start with a brief introduction to the background and objective of the course.Then we expound on the two parts of the comparison, and the fourth part is about innovation.We end this paper with a summary of the paper.The fresh focuses and methods will help some English learners with some points that they have not fully realized.Wine culture is one of the irreplaceable parts of a country’s historic development and cultural sediment.Through comparing the origin and the material and category of wine-making, drinking customs, the communicative functions and drinking culture between China and the West, this paper further compares the differences between Chinese and the western cultures, especially the value.Key Words: country, wine culture, compare
1.引言
文化是一個(gè)國(guó)家的靈魂，是一個(gè)民族凝聚力形成的關(guān)鍵，是落葉歸根的根源。文化的差異導(dǎo)致中外風(fēng)俗習(xí)慣的不同，引起中外人們思維方式的差異。無論是東方還是西方，酒在人們的日常生活中占有重要的地位。酒的歷史漫長(zhǎng)，隨之形成的酒文化也就源遠(yuǎn)流長(zhǎng)。酒就象血液一樣，在每個(gè)民族文化里流淌。然而源于中西方不同的文化背景，中西方酒文化亦顯現(xiàn)出不同的特征。在中國(guó)文化中，酒都是作為一種文化消費(fèi)，親朋聚會(huì)，淺嘗小酌可以營(yíng)造氣氛、增進(jìn)感情。《圣經(jīng)》記載道，耶穌基督在最后的晚餐下把葡萄酒分給門徒，并告訴他們，葡萄酒是自己的血，讓人們記住他是為了替人們贖罪而死的。在西方人眼中，酒是特殊的藝術(shù)品，擁有魅力和生命。面對(duì)這個(gè)充滿魅力和生命的神圣藝術(shù)品，西方人自然會(huì)熱愛它、飲用它，并且用心去欣賞和玩味。可以說，古今中外，酒已經(jīng)滲透到了包括政治、經(jīng)濟(jì)、文學(xué)、藝術(shù)、飲食、養(yǎng)生等各方面在內(nèi)的社會(huì)生活中。由此可見，在人類文化的歷史長(zhǎng)河中，酒不僅僅是作為一種物質(zhì)而存在，更是一種文化象征。它伴隨著人類文明的發(fā)展，不斷形成了自身獨(dú)特的文化——酒文化。酒作為文化的一種載體，與文化一樣，由于歷史背景、生活環(huán)境、宗教信仰、風(fēng)俗習(xí)慣和思維模式等的不同，在中西方呈現(xiàn)出其風(fēng)格迥異的民族特性。2．中西酒文化的共同點(diǎn) 2.1美好的歷史淵源
盡管中國(guó)和西方的國(guó)家有很多的不同之處，但我們不能忽略這其中的相同點(diǎn)。中國(guó)和西方國(guó)家在酒的起源方面都有著一個(gè)美麗的傳說。在中國(guó)，酒有5000年以上的歷史，在龍山文化時(shí)期（約5000年）就出現(xiàn)了，一些人都認(rèn)為杜康用引進(jìn)的新釀酒技術(shù)，是就占據(jù)了4000多年的歷史。當(dāng)然，也有些人為儀狄是釀酒第一人。但不管怎樣，對(duì)于釀酒的歷史，我們都是有著很清楚詳細(xì)的記錄。在西方，盡管他們沒有太多詳細(xì)的記錄著關(guān)于酒的歷史，但關(guān)于酒的起源仍有一個(gè)美麗的傳說流傳下來。古埃及認(rèn)為酒是由死者的庇護(hù)神奧里西斯發(fā)明 的，希臘人則認(rèn)為酒是由狄奧尼索斯帶到人間來的。在這些傳說中流傳最為廣泛的是“酒神造酒”說。酒神狄奧尼索斯是希臘神話中的神，相傳是眾神之父宙斯與底比斯公主塞密莉所生。天后赫拉出于嫉妒燒死塞密莉。宙斯把狄奧尼索斯救出縫在他的大腿里，使他獲得第二次誕生。后由女神伊諾及山林仙女們撫養(yǎng)長(zhǎng)大，流浪于小亞細(xì)亞色雷斯和希臘，到處傳授種植葡萄和釀酒的技巧。2.2酒所象征的精神 酒是一種藝術(shù)，它以其水的外形，火的性格，滲透在人類生活的每一個(gè)角落、人類文化的每一個(gè)方面。它在世界文化中也有著驚人的相似之處。在文學(xué)和藝術(shù)的領(lǐng)域，酒的精神無處不在，并且深深影響著文學(xué)人士在各方面的造詣，是自由，藝術(shù)和美麗相結(jié)合。毫無疑問，酒在中國(guó)人的生活和文化中占據(jù)了重要的位置。酒與大對(duì)數(shù)中國(guó)文人有著密不可分的聯(lián)系，它也是普通國(guó)人生活中密不可分的一部分。古代帝王的宴會(huì)也離不開酒作為招待，各種各類的酒也成為祭祀物品中的一個(gè)重要部分。當(dāng)然，中國(guó)很多知名的詩(shī)人或藝術(shù)家都會(huì)在酒后創(chuàng)造出很多杰作。例如：唐代詩(shī)人李白，他很是愛飲酒，并因此寫出很多不朽的詩(shī)。早期的作家都愛好飲酒，認(rèn)為飲酒是消磨時(shí)間的雅致方法。除此之外，品酒也是飲酒的一部分。人們發(fā)明多種游戲來進(jìn)行一系列的飲酒活動(dòng)，包括歷史知識(shí)，文學(xué)，音樂和詩(shī)歌。在古代打戰(zhàn)前，將軍會(huì)用酒和肉來宴請(qǐng)自己的士兵。如果贏得了戰(zhàn)役，會(huì)被獎(jiǎng)賞上等好酒。如果有戰(zhàn)士戰(zhàn)死沙場(chǎng)，同僚會(huì)把酒灑在那一片土地上，以此作為祭奠。最后，思想意識(shí)形態(tài)上流傳下來的相似之處催生出浪漫主義，并發(fā)展為主流思想。在西方，神人用神酒來對(duì)抗著文明世界。他厭惡文明世界的產(chǎn)物，在他看來，文明世界里的人都渴望與沉醉在肉體和精神里。美國(guó)西部的人認(rèn)為，一個(gè)人最大的成功包括沉醉。謹(jǐn)慎與熱情的沖突貫穿于西方的歷史，正如美國(guó)人對(duì)于酒的敬仰。西方浪漫主義哲學(xué)也由此產(chǎn)生。在美國(guó)東部，酒文化對(duì)浪漫主義產(chǎn)生很大的影響，盡管浪漫主義沒有太多理論上的哲學(xué)立據(jù)，但是他們主張要隨時(shí)保持現(xiàn)實(shí)的態(tài)度。3．中西酒文化的不同點(diǎn) 3.1中國(guó)酒文化 3.1.1祭祀與酒
由于酒是一種特殊的飲料，它能使人興奮，使人麻醉，飲酒就成為有別于其他飲食行為的特殊行為。飲酒行為必然受到政治、經(jīng)濟(jì)、習(xí)俗、道德等特定條件的制約，并表現(xiàn)出人類精神活動(dòng)的特點(diǎn)，如風(fēng)俗習(xí)慣、倫理道德、審美情趣等。因此，酒文化現(xiàn)象往往是人類精神生活的反映。酒文化的產(chǎn)生與發(fā)展，受到許多因素的影響，是一個(gè)歷史的過程。如農(nóng)業(yè)發(fā)展在酒文化演進(jìn)中的基礎(chǔ)作用、科技進(jìn)步對(duì)釀酒工藝的促進(jìn)、手工業(yè)發(fā)展對(duì)酒具質(zhì)地和形成的制約、自然地理?xiàng)l件對(duì)釀酒業(yè)的微妙作用等等，都反映出酒文化是人類歷史的一部分，它受到其他文化的影響，并與它們相互交融。
人類對(duì)神的信仰，也顯示了對(duì)神靈所代表的自然力的崇拜。祭祀，是人們向神祗祈福求做的重大儀式。隨著社會(huì)的發(fā)展和文明的進(jìn)步，祭祀的政治意義日益加強(qiáng)，帝王的祭祀儀式作為朝廷大典。成為國(guó)家重要政治活動(dòng)。不論是郊祀，還是宗廟里德祭祀，都是王朝的的大事，禮儀十分隆重。酒在祭祀活動(dòng)中，起著獨(dú)一無二的作用。酒以成禮，因此，凡是祭祀，除要供獻(xiàn)牛羊等牲畜及五谷瓜果外，還要敬獻(xiàn)酒鬯。
而飲酒之風(fēng)的盛行，刺激了釀酒業(yè)的發(fā)展，但若飲酒漫無節(jié)制，則不僅有害于飲酒者一己之身，而且會(huì)帶來許多社會(huì)問題。古人對(duì)此早有認(rèn)識(shí)，因此禁酒的歷史與造酒和飲酒的歷史一樣悠久。歷代王朝禁酒，不外乎三個(gè)原因，一是以國(guó)君為代表的統(tǒng)治集團(tuán)，因縱酒可能會(huì)導(dǎo)致統(tǒng)治腐敗，君臣之間會(huì)因酒失禮，大臣之間會(huì)因酒失和，從而危及政權(quán)的鞏固，也害怕庶民百姓酗酒滋事，引發(fā)爭(zhēng)訟毆斗，不利于社會(huì)安定，影響統(tǒng)治秩序。二是古代農(nóng)遷業(yè)生產(chǎn)常因頻繁的天災(zāi)人禍而遭致破壞，糧食驟然減產(chǎn)是常有的事，而釀酒要消耗大量的糧食，特別是遇到饑荒之年，政局不穩(wěn)，若把糧食消費(fèi)于造酒，就會(huì)加劇政局的不穩(wěn)定。三是為了防止百姓造酒賣酒獲取厚利，而由官府專賣，保以使國(guó)家壟斷造酒的利潤(rùn)。我國(guó)歷史上的魏晉時(shí)代，是個(gè)既動(dòng)蕩不安又自由瀟灑的時(shí)代。與人一般不同的是，魏晉文人中不少人則是以暢飲，豪飲以至狂飲，酗酒，從狂飲，酗酒直至將命搭上。3.1.2酒器和酒的種類
中國(guó)酒文化包羅萬象，豐富多彩，主要包括以下內(nèi)容∶一，中國(guó)酒品種的形成和發(fā)展。按照經(jīng)營(yíng)上的習(xí)慣，中國(guó)的酒分為黃酒、白酒、果酒、露酒啤酒和葡萄酒六大類。其中每一大類又可以根據(jù)產(chǎn)地、原料、工藝特點(diǎn)、酒色、酒味、酒曲等區(qū)分為更多的種類。例如，白酒可以根據(jù)香型區(qū)出五種∶醬香型、清香型、濃香型、米香型、其他香型。而且，同一香型的酒，由于產(chǎn)地自然條件的差異、工藝操作細(xì)節(jié)的不同、其香氣和風(fēng)味會(huì)各有特色。中國(guó)的酒文化淵遠(yuǎn)流長(zhǎng)，雖然歷史最長(zhǎng)的當(dāng)屬黃酒，但最能代表中國(guó)酒的莫過于白酒了，從某種角度可以說中國(guó)的酒文化酒是白酒文化。因?yàn)樵谥袊?guó)的諸多酒種中，她歷史悠久、工藝成熟、至今為止仍是世界上產(chǎn)量最大的蒸餾酒。中華文明產(chǎn)生在黃河流域，這里土壤肥沃、氣候溫和，很早成為農(nóng)業(yè)大國(guó)。中國(guó)五谷類糧食產(chǎn)量大、品種多，糧食在滿足了人們食用的功能，還有剩余，這為糧食釀酒奠定了基礎(chǔ)。而被稱為西方文明搖籃的希臘地處巴爾干半島，三面環(huán)海，境內(nèi)遍布群山和島嶼，土壤相對(duì)貧瘠，屬于典型的地中海式氣候。不利于糧食作物的生長(zhǎng)，谷類作物產(chǎn)量低，僅能滿足食用，很難有富余的用來釀酒。而更喜歡沙礫土壤的葡萄，以其耐旱性和對(duì)地中海式氣候的適應(yīng)性而在希臘廣泛種植，葡萄酒滿足了西方人對(duì)酒類的需求。中國(guó)人歷來就十分重視酒器的使用，“就其用途而言，可分為貯酒器、盛酒器、賣酒器和飲酒器四大類”。在遠(yuǎn)古時(shí)代，由于生產(chǎn)力發(fā)展水平比較低，人們所用來飲酒的器具主要是一些天然的材料，并非特制而成，比如獸角、葫蘆等。隨著生產(chǎn)力的不斷提高及釀酒業(yè)的逐步發(fā)展，酒器的材料和種類也繁多起來，像陶制酒器、青銅制酒器、漆制酒器、玉制酒器以及后來的金銀酒器、玻璃酒器和不銹鋼酒器等等，每一種酒器都有其不同的類型，比如青銅制酒器中就有尊、壺、皿、鑒、瓿等。有些酒器甚至是不同的動(dòng)物形狀，像羊、虎、牛、兔等；也有些酒器上繪有人物、山水、故事等，其種類繁多，造型各異。讓人眼花繚亂。當(dāng)然，這些形狀各異、色彩繽紛的酒器使人們?cè)陲嬀频耐瑫r(shí)也能得到美的享受，同時(shí)也反映出了中國(guó)藝術(shù)文化的獨(dú)特魅力。2.1.3中國(guó)的特色酒
說道中國(guó)的特色酒，就必定會(huì)聯(lián)想到青稞酒，因?yàn)榍囡剖遣刈宓哪信仙俣枷矚g飲用的一種傳統(tǒng)飲料。在藏語中，婚禮就叫“喝青稞酒”，這同漢族人管婚禮叫“吃喜酒”意義是相似的。
一般人到藏民家去作客，熱情的主人都會(huì)在你一進(jìn)門就遞上一滿杯青稞酒，讓客人先喝上一口，隨即再添滿，再喝一口，連續(xù)添三次，最后要滿杯喝完。藏族將此稱為“三口一杯”。客人完成這“三口一杯”。主人會(huì)非常高興。客人不喝，那是不禮貌的，主人會(huì)以為小看他們。假如客人確實(shí)是因?yàn)椴粫?huì)喝酒而沒有喝成這“三口一杯”，就可用無名指蘸點(diǎn)酒，將酒彈向右上方三下，主人仍會(huì)高興地接受。“三口一杯”后，客人就可隨意。與主人告別時(shí)，按藏族習(xí)俗，還得干上一滿杯青稞酒。
據(jù)記載，青稞酒的釀制技術(shù)，還是唐朝時(shí)文成公主進(jìn)藏帶去的。青稞（一種高原生長(zhǎng)的麥子）煮熟后，拌入酒曲，裝入陶罐或木桶中，封嚴(yán)發(fā)酵，幾天后加入水，再放一兩天后就可飲用。青稞酒酒精含量約10度，屬低度酒，顏色清淡，味道酸中帶甜，人稱“西藏啤酒”。3.2西方酒文化 3.2.1酒的種類和酒器
縱觀各類酒品不難發(fā)現(xiàn)，東方以釀造米酒為主，而西方則以啤酒和葡萄酒為主。在西方文明的起源中，主要的農(nóng)作物是麥類，眾多考古發(fā)現(xiàn)表明，早在遠(yuǎn)古時(shí)代，巴比倫人就已用小麥制成啤酒，遠(yuǎn)古埃及人也有如何釀造啤酒的記載。在西方國(guó)家葡萄的產(chǎn)量和品質(zhì)都首屈一指。在這樣的條件下，西方的人們可以大量地用葡萄釀制并享用葡萄酒，所以古代西方盛行“啤酒和葡萄酒文化”。
西方的酒器雖然沒有中國(guó)這么豐富，但也有其特色，而且，西方人講究在不同的場(chǎng)合，飲用不同的酒，要選用不同的灑杯，像葡萄酒杯、白酒杯、白蘭地酒杯及香檳酒杯等。此外，西方酒杯的制作講究輕薄透明，因此其酒器多為玻璃和水晶制品，以便于欣賞酒的色澤，進(jìn)而判斷出酒的檔次高低。西方人喝酒時(shí)習(xí)慣玩弄酒杯，讓酒在杯中回旋，因此，西方酒杯的外形大都是窄口寬肚，不僅美觀大方，而且輕巧實(shí)用，在保留酒香的同時(shí)還避免酒的溢出。由此可見，中國(guó)的酒器形象、優(yōu)美；西方的酒器輕巧、方便，雖然差別比較明顯，但各有其文化特色。現(xiàn)如今，隨著社會(huì)的不斷發(fā)展，中國(guó)傳統(tǒng)的酒器已經(jīng)少見，西方的酒器開始在中國(guó)受到歡迎，這也是我們提倡的文化融合的一種體現(xiàn)。3.2.2西方的酒吧文化
Bar多指美式的具有一定主題元素的酒吧，如體育吧。而Pub和tavern多指英式的以酒為主的酒吧。它最早起源于美國(guó)西部大開發(fā)時(shí)期，最初，在美國(guó)西部，牛仔和強(qiáng)盜們很喜歡聚在小酒館里喝酒。由于他們都是騎馬而來，所以酒館老板就在館子門前設(shè)了一根橫木，用來拴馬。后來，汽車取代了馬車，騎馬的人逐漸減少，這些橫木也多被拆除。有一位酒館老板不愿意扔掉這根已成為酒館象征的橫木，便把它拆下來放在柜臺(tái)下面，沒想到卻成了顧客們墊腚的好地方們，受到顧客的喜愛了。
據(jù)說，當(dāng)時(shí)美國(guó)中西部的人騎馬出行時(shí)，路過街邊的小店，就把馬拴在門口的一根椐木上，進(jìn)去喝一杯酒順便休息一下，然后繼續(xù)上路。這樣的小店就被稱之為BAR。它們?yōu)槌鞘兄行量喙ぷ饕惶斓娜藗兲峁┮粋€(gè)放松身心和朋友聚會(huì)的場(chǎng)所。在這種酒吧中最重要的就是電視機(jī)，經(jīng)常播放新聞節(jié)目、電視連續(xù)劇以及像棒球和足球這類體育節(jié)目。許多酒吧會(huì)放置一臺(tái)大熒幕的電視機(jī)，用他們招攬顧客。它是一種大眾閑暇消費(fèi)的活動(dòng)空間，也是一種欣欣向榮的文化新景觀，更是泡吧者釋放壓力的港灣。
酒吧是一個(gè)自由的地方，西方人喜歡一群人邊喝酒邊高談闊論，一邊喝著，一邊聊著，人與人之間都是平等、自由地進(jìn)行交流和溝通，他們相互尊重彼此的看法。酒吧文化實(shí)質(zhì)上是西方文化的重要表現(xiàn)形式，酒吧就是其文化表現(xiàn)力的標(biāo)準(zhǔn)模式，它屬于一種新型的娛樂文化。歐洲人說：要找人，不在辦公室或家里，到酒吧去；不在酒吧，肯定在去酒吧的路上。這句話聽起來夸張了點(diǎn)，但確實(shí)體現(xiàn)出酒吧在西方人生活中的重要地位。西方絕大部分人都把酒吧當(dāng)成社交、娛樂和飲食的場(chǎng)所。西方人的交往聯(lián)系，往往是在酒吧里進(jìn)行的，而不像中國(guó)人喜歡把朋友帶到自己的家里。西方人士的許多重要的聚會(huì)，如生日聚會(huì)、結(jié)婚紀(jì)念聚會(huì)等都是在酒吧舉行。在英國(guó)，在以冷漠著稱于世的英國(guó)社會(huì)里，酒吧文化的形成被看作是為了促進(jìn)社會(huì)交往。因?yàn)椋藗冊(cè)谂抨?duì)的時(shí)候，可以和身邊同樣等待買酒的人交談。而想要了解英國(guó)生活和文化核心，酒吧是必不可少的。所有的鄰里交往、朋友相聚基本上都是在酒吧中進(jìn)行的，在酒吧喝啤酒也是溶入社會(huì)的一個(gè)簡(jiǎn)單易行的方式，平常克制保守的英國(guó)人在酒吧里表現(xiàn)另一個(gè)張揚(yáng)，并且表現(xiàn)得淋漓盡致。而美國(guó)酒吧是用餐或者和朋友們喝一杯的好地方。他們通常會(huì)提供一份包羅了漢堡、牛排、沙拉和各種小吃的內(nèi)容全面的菜單。許多酒吧還會(huì)以提供各種進(jìn)口的葡萄酒、啤酒以及裝在附帶龍頭的酒桶里的地方啤酒等廣泛選擇為特色。在白天，如果電視里正在播放一場(chǎng)體育比賽的總決賽，酒吧里會(huì)十分吵鬧。在晚間，酒吧會(huì)播放生動(dòng)的音樂，可以跳舞或者只是作為背景音樂。4．中西酒的創(chuàng)新 4.1酒器
伴隨著釀酒業(yè)的發(fā)展和社會(huì)生產(chǎn)力的進(jìn)步，酒器也有陶器、青銅器、木器，發(fā)展到金銀器、瓷器、種類日益豐富，技術(shù)不斷進(jìn)步，成為我國(guó)酒文化的重要組成部分。在春秋戰(zhàn)國(guó)時(shí)期，青銅冶鑄的發(fā)展，出現(xiàn)了一些新的酒器，其用途也逐步擺脫作為禮器的雍容華貴，而向較為實(shí)用的日常生活用具的方向發(fā)展。及至現(xiàn)代，除了陶瓷酒具外，還有玻璃、金屬、塑料等質(zhì)地的酒器，具有貯酒、盛酒、溫酒、飲酒等不同用途，不僅造型上風(fēng)格多樣，大小型號(hào)上也是千差萬別，以滿足人們飲酒的需要。
我國(guó)酒器的發(fā)展演變，不僅反映出我國(guó)手工業(yè)技術(shù)的發(fā)展歷程，也反映出我國(guó)釀酒業(yè)的進(jìn)步和飲酒習(xí)慣額的演變。酒器本身，又把雕塑、工藝、美術(shù)集于一體，達(dá)到了審美與實(shí)用的統(tǒng)一，因而一些酒器成為超絕的工藝精品和罕世的藝術(shù)瑰寶，在中華民族的文化之園中，閃爍著特有的光彩。正如好馬要配以好鞍，才能體現(xiàn)一匹坐騎的完美一樣。自古以來，人們飲酒時(shí)都喜歡用上好的酒具。在他們看來只有好的酒具才能配得上這人間的瓊漿玉液。也許在每個(gè)人的心里，追求完美才是最真實(shí)的感覺，所以才會(huì)有“葡萄美酒夜光杯”的千古名句。
在中國(guó)封建社會(huì)，上好的酒具不但是財(cái)富的象征，更是身份和社會(huì)地位的象征，因此我們今天能夠看到的那些上好的古代酒具，幾乎都是那個(gè)時(shí)代的有錢人和王公將相所使用的。明代，瓷制品的生產(chǎn)技術(shù)持續(xù)發(fā)展，所以這時(shí)的酒器便以青花，斗彩，祭紅最具特色。而到了清代，在瓷器酒器中具有清代特色的，如琺瑯彩，素三彩，青花玲瓏瓷及各種仿古瓷都十分著名。從明清時(shí)期到新中國(guó)成立，錫制酒器在民間被廣為使用，這種錫制的酒具主要是用作溫酒的器具。酒具的發(fā)展演變史，也是中國(guó)酒文化的一個(gè)縮影，縱觀酒具的發(fā)展演變，便可看到中國(guó)酒文化在其中的點(diǎn)點(diǎn)滲透。
酒器的選擇，讓飲者對(duì)酒充分享受。選擇讓香氣匯聚杯口的郁金香型高腳杯、讓酒充分舒展的潷酒器、乃至為葡萄酒溫度而專門設(shè)計(jì)的溫度計(jì)，無不表現(xiàn)出西方人對(duì)酒的尊輕，他們的飲酒禮儀都是為更好的欣賞美味而制定的。4.2釀酒技術(shù)
酒是一種客觀存在的物質(zhì)，中西方酒文化差別在物質(zhì)層面下的表現(xiàn)：在酒的用料與品類下，中國(guó)最具特色、最著名的是用糧食釀造的糧食酒，西方則是用葡萄釀的葡萄酒；在釀造工藝下，中國(guó)講究料、水、曲三者統(tǒng)一，采用固態(tài)、復(fù)式發(fā)酵法，西方以料為核心，采用液態(tài)、單式發(fā)酵法。
法國(guó)葡萄公廠區(qū)蒙彼利埃和波爾多,為了改進(jìn)紅葡萄酒質(zhì)量,采用了一個(gè)新設(shè)備,在葡萄破碎前進(jìn)行全部熱處理的新方法。這一工藝有三個(gè)優(yōu)點(diǎn)葡萄經(jīng)過熱處理,可浸出葡萄皮上的色素和香氣葡萄通過熱處理,可破壞多酚氧化酶葡萄通過熱處理,可去掉葡萄上的塵土和一部分果膠。但通過熱處理的葡萄必須立刻冷卻,進(jìn)行發(fā)酵。在正常的年景,這個(gè)葡萄熱處理方法可明顯地改進(jìn)葡萄酒的質(zhì)量和色澤。4.3品酒
飲酒要觀色、聞香、品味，調(diào)動(dòng)各種感官享受美酒；品飲順序，從較淡的酒到濃郁的酒。在一般情況下，無論什么酒，其酒的香氣與酒液都是融合的，所以喝起來會(huì)給人一種渾然一體的感覺。如果把酒液直接暴露在空氣當(dāng)中，過一些時(shí)候，酒的香氣就會(huì)有所散失，這時(shí)留下來的酒液便會(huì)讓人感覺寡味難飲。由此看來，盡管飲者對(duì)酒的口味會(huì)有不同的感覺與選擇，但一些鑒別好酒的基本標(biāo)準(zhǔn)，大體上應(yīng)該是一致的。
一般來說，鑒別酒的好壞。主要是從酒的色，香，味三大指標(biāo)來加以評(píng)定。
葡萄酒，不但在全球流傳較廣，也是果酒中最為常見的一種。不同品種的葡萄酒其風(fēng)格也各不相同。白葡萄酒的顏色雖然一般說來近似于無色，但由于果肉原料的顏色差別，也使得白葡萄酒在顏色上具有淺黃，麥稈黃，淺黃略帶微綠，金黃等不同的顏色差別。由此說來，深黃和褐黃顏色的葡萄酒并非優(yōu)良的白葡萄酒。那么同樣道理，由于葡萄酒品種的關(guān)系，紅葡萄酒的顏色也分為自然地深寶石紅，寶石紅，石榴紅，洋蔥皮紅，紫紅等不同的顏色，而其中酒色清新潤(rùn)澤的一定是上品，除此之外，干白葡萄酒以酒液澄清透明為佳，干紅葡萄酒則以色澤紅亮為上，說到葡萄酒的口味，應(yīng)該是潔凈舒順，和諧完整而爽口清快的。白葡萄酒清新純?nèi)幔欢鹌咸丫七€應(yīng)該兼?zhèn)涓侍穑彳浐妥虧?rùn)等特點(diǎn)以及酸甜適口的風(fēng)味；干白葡萄酒酸味突出而甜味不顯；半干葡萄酒則必然略帶甜味；干白葡萄酒入口新鮮柔和且清淡爽口，既有水果的清香又有陳酒的醇香；干紅葡萄酒，則酒味濃而不烈，醇和協(xié)調(diào)，不澀不燥，且無刺舌之邪味，富有濃郁的酒香。
一杯好的酒向我們傳達(dá)了這樣的生活態(tài)度---樂于分享并努力追求豐富的生活，這無疑是最令人向往的人生體驗(yàn)，對(duì)奢華的孜孜追求，會(huì)使那些能夠切實(shí)感受并分享它的人們，或?yàn)樗磉_(dá)的意義中不可或缺的一部分。而名酒在給予我們味覺、視覺、嗅覺諸多美好感受的同時(shí)，也讓我們領(lǐng)略到奢華最為強(qiáng)烈的直觀體驗(yàn)，一次完美的奢華體驗(yàn)。往往會(huì)將人們的生活濃縮成一份美好的記憶。而人們將用那些體驗(yàn)奢華的片段來紀(jì)念和珍藏生命中最重要的時(shí)光，這也將成為歲月巔峰的銘記而被留在歷史中。5.結(jié)語
酒是上帝給與的一份最美好的禮物。
在中國(guó)，酒常常被當(dāng)做一種工具。所謂醉翁之意不在酒，在乎山水之間也。山水之樂，得知心而寓之酒，人們更多的依靠飲酒而追求酒之外的東西。青梅煮酒是為了論證誰是英雄；杯莫停的將進(jìn)酒，為的是與爾同消萬古愁；竹林里狂歌的七賢，為的是借酒避難。酒在中國(guó)人眼里更多的是當(dāng)作一種交際的工具，更在意飲用他后帶來的美妙作用。而在西方，飲酒的目的往往很簡(jiǎn)單，為了欣賞酒而飲酒，為了享受美酒而飲酒。當(dāng)然，在西方葡萄酒也有交際的功能，但人們更多的是追求如何盡情的享受美酒的味道。
酒是一種客觀存在的物質(zhì)，是一種文化。酒文化作為一種特殊的文化形式，滲透到社會(huì)生活的各個(gè)領(lǐng)域，在聚會(huì)中酒是必需品，中西方對(duì)于這種必需品有其不同的解讀。以往的差別性探究主要傾向于酒文化的物質(zhì)層面以及與古代詩(shī)歌、古代政治、酒令和飲酒禮儀的不同進(jìn)行討論。而分析和比較中西方酒文化的差異更有助于我們了解酒文化背后所隱藏的風(fēng)格迥異、豐富多彩的文化和民族意義，有助于人們成功地進(jìn)行跨文化交際和文化交流，更好地為英漢國(guó)家的文化交流起到積極的促進(jìn)作用，最終更有利于整個(gè)世界人民的和諧和發(fā)展。參考文獻(xiàn)
Patrick Matthews.2000.Real wine: the rediscovery of natural winemaking.Mitchell Beazley.Patrick McGovern.2000.Ancient wine: the search for the origin of viniculture.Princeton University.康明官，2003，《酒文化問答》。北京：化學(xué)工業(yè)出版社。
萬曉艷，2009，從跨文化交際的角度解讀中西方酒文化，《甘肅科技縱橫》。
王宇，2009，論酒神狄奧尼索斯對(duì)西方文化的影響，《遼寧師范大學(xué)學(xué)報(bào)》，第32卷第1期。
朱迪，2005，《帶一只酒杯去巴黎》
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