课文翻译 英美报刊阅读教程中级本 第五版 端木义万 Lesson20.docxVIP

— PAGE \* Arabic 1 — 课文翻译 英美报刊阅读教程中级本 第五版 端木义万 Lesson20 Lesson 20 East Versus West  东西方观念和思维的差异  classmates chime in.  同学插话。  That kind of collectivism confirms the commonly held belief that learning by organic induction is more effective than rote memorization.  这种集体主义证实了有机归纳学习比死记硬背更有效的普遍信念。  Why do you find, in a music conservatory, a lot of Asian would-be concert pianists but comparatively few Asian opera-singers-in-training?  为什么在音乐学院会有很多想成为钢琴家的亚洲人，而受训的亚洲歌剧演员却相对较少?  Theres a physical limit to how many hours a day a person can sing, Nisbett says, but not to how many hours one can practice sonatas.  尼斯贝特说，一个人每天唱歌的时间有生理上的限制，但练习奏鸣曲的时间没有生理上的限制。  He attributes these differences to history.  他将这些差异归因于历史。  East Asian agriculture was a communal venture in which tasks like irrigation and crop rotation had citizens acting in concert.  东亚农业是一种公共事业，其中灌溉和作物轮作等任务需要公民协同行动。  In contrast, Western food production led to more lone-operator farmers and herdsmen. 相比之下，西方食品生产导致了更多的孤独的农民和牧民。  Greek democratic philosophy emphasized the individual; the Reformation stressed a personal connection to God; the Industrial Revolution made heroes of entrepreneurs. 希腊民主哲学强调个人;宗教改革强调个人与上帝的联系;工业革命造就了企业家的英雄。  But in Asia, Confucius said virtue hinged upon appropriate behavior for specific relationships, say, among siblings, neighbors or colleagues.  但在亚洲，孔子说，美德取决于对特定关系的恰当行为，比如在兄弟姐妹、邻居或同事之间。  These tidy generalizations are not without critics.  这些整齐的概括并非没有批评。  A San Francisco State University professor who edits the Journal of Cross-Culture Psychology, David Matsumoto, holds that while Nisbett attaches his observations to fascinating raw data, he takes some conclusions too far.  旧金山州立大学(San Francisco State University)教授、《跨文化心理学杂志》(Journal of Cross-Culture Psychology)主编大卫?松本(David Matsumoto)认为，尼斯贝特将自己的观察结果与引人入胜的原始数据结合起来，但他的一些结论有些过头了。  In cross-cultural work researchers are too quick to come up with some dee