英语毕业论文(全英文)-On-the-Cultural-Translation-of-Chinese-Poetry-From-the-Perspective-of-Peter-N

On

the

Cultural

Translation

of

Chinese【Abstract】As

a

type

of

classical

Chinese

literature

with

a

long

history,

the

ancient

Chinese

poetry

has

long

attracted

the

attention

of

scholars

at

home

and

abroad

and

been

translated

by

them.

This

paper

attempts

to

make

a

tentative

study

on

Peter

Newmark’s

theory

in

the

culture

translation

of

Chinese

poetry.

It

proves

that

the

theory

plays

a

key

role

in

the

culture

translation

of

Chinese

poems.

【Key

Words】Peter

Newmark;communicative

translation;semantic

translation;

poem

translation

As

a

type

of

classical

Chinese

literature

with

a

long

history,

the

ancient

Chinese

poetry

has

long

attracted

the

attention

of

scholars

at

home

and

abroad

and

been

translated

by

them.

For

different

translators,

the

translated

versions

and

methods

are

quite

different.

Based

on

his

own

past

research

and

some

other

transdisciplinary

knowledge,

Peter

Newmark,

the

famous

English

translation

theorist,

has

put

forward

the

principles

of

“semantic

translation”

and

“communicative

translation”.

1.

The

Characteristics

of

Poem

TranslationPoem

translation

is

quite

different

from

the

translations

of

novels,

dramas,

proses

and

film

scripts.

This

is

determined

by

its

own

characteristics.

Then

what

are

its

characteristics?

Generally

speaking,

there

are

three

prime

aspects.Firstly,

poem

emphasizes

on

the

beauty

of

tempo

and

metre.

A

beautiful

poem

must

have

much

attractiveness

between

the

lines.

When

you

hear

some

reading

the

charming

poem,

it

seems

that

you

are

listening

to

a

beautiful

song.Secondly,

from

a

lingual

perspective,

the

languages

of

poem

is

quite

succinct

and

the

information

in

one

unit

structure.

Its

structure

is

rather

different

from

some

common

lingual

structures,

due

to

the

requirement

of

its

metre,

rhythm

and

form.Finally,

a

poem

is

the

most

senior

form

of

literature,

its

metre,

form

and

idea

becoming

integration.

The

lack

of

anyone

of

them

will

lead

to

the

destruction

of

the

whole

poem.

What’s

more,the

significance

should

be

read

between

the

lines,

because

the

lines

consist

of

many

constituents

of

imagination

when

the

author

produces

the

poem.

That

is

to

say,

we

can

always

see

the

beauty

of

obscurity

from

poems.

The

understanding

and

feeling

towards

a

poem

depends

on

the

appreciator,

time

and

space.2.

About

Peter

Newmark’s

Translation

Theory

According

to

Peter

Newmark,

communicative

translation

attempts

to

produce

on

its

readers

an

effect

as

close

as

possible

to

that

obtained

on

the

readers

of

the

original.

Semantic

translation

attempts

to

render,

as

closely

as

the

semantic

and

syntactic

structures

of

the

second

language

allow,

the

exact

contextual

meaning

of

the

original.

In

theory,

there

are

wide

differences

between

the

two

methods.Communicative

translation

must

emphasize

the

effect

rather

than

the

content

of

the

message,

and

semantic

translation

would

be

more

informative

but

less

effective.

Semantic

translation

attempts

to

recreate

the

precise

flavor

and

tone

of

the

original

and

it

relates

to

the

“expressive”

function

of

language,

whereas

communicative

translation

responds

to

the

representational

and

vocative

functions.

Thus

for

“Wet

Paint!”,

the

communicative

translation

“Don’t

touch

the

wet

paint”

is

mandatory;

the

semantic

translation(‘paint

is

wet’)

would

be

more

informative

but

less

effective.

3.

A

Study

on

the

Cultural

Transference

of

Chinese

Poetry

3.1

Appellation

CultureAppellation

culture

is

a

dual-property

semiotic

system

which

concerns

with

appellation

and

involves

both

linguistics

and

culture.

It

is

a

semiotic

system

because

it

is

marked

by

words

or

phrases

in

languages.

The

evolution

of

Chinese

history

and

the

continuous

blending

among

nationalities

in

ancient

China

has

given

rise

to

a

complex

Han

culture.

Appellation

culture

is

a

good

case

in

point.

Appellation

can

be

divided

into

relative

appellation

and

association.

A

relative

appellation

is

a

cultural

symbol

produced

by

marriage

system.

After

long-term

cultural

sediment,

it

has

become

well

established.

In

ancient

China,

the

complex

marriage

system

finally

led

to

a

complicated

relative

appellation

system,

which

inevitably

causes

troubles

in

translation.E.g.2

未谙姑食性，先遣小姑尝。Verginial:

I

decide

that

not

my

mother-in-law.But

my

husband’s

young

sister

shall

have

the

first

taste.Xu

Yuanchng:

To

meet

my

mother-in-law’s

taste,

I

send

her

daughter

the

first

share.Fletcher:

But

what

kind

of

taste

auntie

likes,

I

don’t

know,So

send

to

my

sister-in-law

the

first

share.In

ancient

China,

there

was

a

traditional

custom,

which

meant

to

turn

cousinship

into

marriageship.

In

other

words,

a

girl

was

supposed

to

marry

the

son

of

her

mother’s

brother,

thus

she

would

call

her

husband’s

parents,

i.e.

her

father-in-law

and

mother-in-law

uncle

and

aunt

or

auntie.

Fletcher,

obviously,

has

been

confused

by

the

surface

meaning

of

“姑”,

hence,

he

translates

this

word

semantically

as

“auntie”.

Although

the

girl

calls

her

husband’s

mother

aunt,

she

has

to

present

as

a

daughter-in-law

and

look

at

the

“aunt”

as

mother-in-law

and

serve

her

everyday

after

the

marriage.

This

is

determined

by

the

feudal

marriage

system.

Thus,

Fletcher

has

made

a

semantic

translation.But

here

the

“auntie”

only

acts

as

a

“signifier”.

A

good

way

to

deal

with

it

is

to

uncover

its

veil

and

make

the

readers

see

clearly

its

face,

to

reveal

the

word

in

its

true

colours.

After

analyzing

and

consulting

reference

books,

this

is

not

a

difficult

task.

The

best

way

is

to

take

a

communicative

translation.

Both

the

first

two

translators

have

done

in

this

way.

“姑”is

translated

communicatively

as

“mother

in

law”.

Under

this

condition,

the

TL

readers

will

understand

the

poem

in

a

full;

otherwise,

they

must

be

confused

about

the

relationship.

Now

let’s

take

another

example:E.g.3

嫦娥应悔偷灵药，碧海青天夜夜心。Zhang

Tingchen

&

Wei

Bosi:

Chang

E

must

regret

having

stolen

the

magic

elixir——In

that

blue

ocean

of

a

sky:

endless

thoughts,

night

after

night.Sun

Dayu:

Chang’e

should

now

sorely

regretFor

stealing

the

herb

of

fay,So

she

hath

to

face

all

alone

the

blue

skyAnd

the

sea

immense

night

and

day.Bynner:

Are

you

sorry

for

having

stolenThe

potion

that

has

set

you.Over

purple

seas

and

blue

skies,To

brood

through

the

long

nights?Chang’e

is

a

fairy

lady

in

a

Chinese

legend

who

swallowed

elixir

stolen

from

her

husband

and

flew

to

the

moon.

Here,

in

order

to

let

the

TL

readers

get

to

know

the

legendary

figure

in

Chinese

culture,

both

Chinese

translators

have

taken

the

semantic

translation

and

transcribed

it

into

“Chang’e”,

the

alphabetic

correspondence

of

“嫦娥”.

Since

the

original

verse

is

a

narrative,

in

which

“Chang’e”

functions

only

as

a

sign

of

a

person,

it

is

hard

for

readers

to

fully

understand

the

figure

in

the

poem.

So,

this

kind

of

transcription

is

quite

all

right.Meanwhile,

Bynner,

starting

from

the

western

thinking

mode,

has

communicatively

translated

the

verse

by

using

the

second

as

if

in

a

dialogue

with

God

or

someone

else.

This

kind

of

tone

may

bring

the

TL

readers

kindness

and

make

them

feel

as

if

they

are

participating.

But

this

can’t

yet

explain

who

“嫦娥”is.

This

shows

that

sometimes

when

the

differences

between

the

two

languages

can’t

be

understood

by

TL

readers,

they

should

be

eliminated

by

sensible

translators.

3.2

Culture

about

Weights

and

MeasuresWeights

and

measures

were

very

complicated

before

the

unity

by

the

Qin

Dynasty.

Each

country

followed

its

own

system

of

weights

and

measures.

After

the

unity

of

the

country,

Qin

also

standardized

them.

Such

a

system

is

handed

down

from

generation

to

generation.

Nevertheless,

they

are

unknown

or

unfamiliar

to

foreigners.

Although

the

Tang

Dynasty

reached

in

a

peak

in

cultural

influence

abroad,

some

of

the

cultural

concepts

are

unknown

to

foreigners.

Now

let’s

see

the

following

instances:E.g.4

桃花潭水深千尺，不及汪伦送我情。Obata:

The

Peach

But

it

cannot

compare,

O

Wang

Lun,With

the

depth

of

your

love

for

me.E.g.5

一片孤城万仞山。Wen

Shu:

On

a

steep

high

mountain

the

lone

garrison

town

standsZhang

Tingchen

&

Wei

Bosi:

Amid

the

massive

mountains

lies

the

solitary

sliver

of

a

townSun

Dayu:

And

a

lone

pile

lies

by

a

mount

a

hundred

furlongs

highXu

Yuanchong:

The

lone

Great

Wall

lost

amid

the

mountains

proudFletcher:

‘Mid

peaks

so

high

our

tiny

town

to

sight

is

almost

lostSuch

units

as

“尺”

(in

its

ancient

meaning),

“仞”have

no

equivalence

in

Anglo-American

culture

or

modern

Chinese

culture.

According

to

A

Dictionary

for

Ancient

Chinese

Words,

both

of

them

are

measures

of

length,

height

or

depth.

In

ancient

Chinese,

1尺≈0.26m;

1仞≈6.4chi(current)≈2.4~2.5meter.

So

“万仞”≈24000meter~25000m.

Even

people

in

China

today

may

not

know

these.

We

may

translate

them

semantically

as

260m

and

24000m,

but

which

may

make

the

translated

versions

lost

their

original

charming

and

become

more

complicated.

Therefore,

Obata

chooses

another

way,

he

adapts

and

makes

the

thought

and

cultural

content

of

original

more

accessible

to

reader.

In

his

version,

“尺”is

replaced

by

“fathom”,

a

word

familiar

to

foreigners.

1尺≈0.26m,

then

1000尺≈260m;

1fathom≈1.8m,

then

1000fathoms≈1800m.

Thus

it

seems

the

two

figures

differ

largely

from

each

other,

but

after

all,

the

“千尺”

here

is

in

its

exaggerated

meaning.

In

this

way,

the

readers

can

get

the

rough

meaning

of

a

great

depth

conveyed

by

the

original

poem.While

in

the

second

version,

Sun

Dayu

has

semantically

translated

“仞”into

“a

hundred

furlongs”.

He

used

a

similar

unit

in

Anglo-American

culture

for

replacement.

1furlong≈201m,

then

100furlong≈20100m.

This

is

almost

equal

to

the

height

of

“万仞”.

The

domesticating

method

here

has

not

merely

made

the

TL

readers

understand

the

grandeur

of

the

mountains

the

author

wanted

to

convey,

but

also

given

them

a

perceptual

knowledge

of

this

point.

Thus

we

can

see

that

Mr.

Sun

has

really

given

much

thought

to

the

matter.As

for

the

other

versions,

they

should

be

categorized

under

communicative

translation.

Although

the

key

cultural

word

has

been

sacrificed,

all

the

versions

have

become

clear

enough

to

be

accepted

by

TL

readers.From

the

above

examples,

we

see

that

semantic

translation

is

not

always

the

only

valid

method.

Sometimes

communicative

translation

may

also

help

to

translate

those

words

that

are

heavily

culture-loaded.

However,

when

it

is

imperative

to

retain

the

culture,

semantic

translation

should

be

considered,

that

is,

we

can

translate

the

words

literally

and

then

add

a

note.

In

versions

that

aim

to

introduce

Chinese

culture,

it

is

necessary

to

use

this

method.3.3

Time

CultureTime

culture

refers

to

some

culture

that

is

related

to

time

or

the

techniques

to

express

time.

During

the

development

of

Chinese

history,

ancient

Chinese

invent

their

own

special

methods

to

express

time.

Using

lunar

calendar

to

calculate

months

is

a

good

case

in

point.

That

is

to

divide

a

year

according

to

the

twenty-four

solar

terms.

In

this

way,

people

can

easily

depict

what

the

climate

or

scenery

is

like

during

a

period

of

time.E.g.6

烟花三月下扬州

Yang

Xianyi

&Gladys

Yang:

In

the

mist

and

flowers

of

spring,He

goes

down

to

Yangzhou.Sun

Dayu:

In

this

flowery

April

clime,For

thickly

peopled

Yangzhou.Xu

Yuanchong:

For

Yangzhou

in

spring

green

with

willows

and

red

with

flowers.According

to

Best-Known

Tang

and

Song

Four-Line

Poems,“烟花”

is

a

phrase

to

depict

the

spring

that

is

filled

with

the

mist-like

willow

catkin

and

the

brocade-like

flowers,

that

is

to

describe

a

splendid

spring.

Here

in

the

verse,

it

is

used

to

modify

“三月”.

“三月”in

the

lunar

calendar

refers

to

the

third

month,

the

period

almost

from

the

pure

Brightness

till

soon

after

Grain

Rain.

This

period

of

time

is

nearly

equal

to

the

fourth

month

of

the

year,April.

During

this

time,

flowers

blossom

and

the

trees

begin

to

put

forth

new

leaves.”Against

such

a

background,

starting

from

the

TL

culture,

Mr.

Sun

Dayu

communicatively

translates

it

into

“flowery

April”.

Thus,

the

TL

readers

can

easily

imagine

the

flowery

scenery.

The

same

strategy

has

been

adopted

in

the

others.

From

the

readers’

angle,

the

other

two

translators

have

succeeded

in

avoiding

confusion

to

the

TL

readers

by

omitting

“三月”.

Otherwise

the

TL

readers

will

wonder

why

it

says

it

is

spring

and

flowery

since

it

is

obviously

cold

in

March?

By

omission

of

“三月”,

the

two

versions

appear

clearer

in

meaning

and

easier

to

understand.

From

the

above

several

examples,

we

may

draw

a

conclusion

that

communicative

translation

is

mainly

adopted

to

transfer

the

culture,

especially

in

appellation

culture

and

culture

about

weights

and

measures,

while

semantic

translation

is

added

to

render

some

culture

in

Chinese

poetry.

But

no

matter

which

method

a

translator

adopts,

he

must

render

the

original

accurately

and

accurately

convey

the

true

information

to

the

TL

readers.All

in

all,

Peter

Newmark’s

translation

theory

applies

successfully

to

the

English

versions

of

ancient

Chinese

poems.

It

proves

that

all

translations

must

be

in

some

degree

both

communicative

and

semantic.

Both

semantic

translation

and

communicative

translation

are

necessary

in

translation.

The

theory

plays

a

key

role

in

the

English

translation

of

Chinese

poems.

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[1]

Graham.

A.C.

Poems

of

The

Late

T’ang

[M].

Britain:

Penguin

Books

Ltd,

1965.[2]

Steiner,

George.

After

Babel:

Aspects

of

Language

and

Translation.

Oxford:

Oxford

[3]

Liu,

James.

J.Y.

Art

of

Chinese

Poetry

[M].

Chicago:

The

University[4]

Newmark,

Peter.

Approaches

to

Translation

[M].

Shanghai:

Shanghai

Foreign

Language

Education

Press.

2001.[5]

丛滋杭.

中国古典诗歌英译理论研究[M].北京：国防工业出版社.2007.[6]

吕叔湘.

英译唐人绝句百首[M].

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孙大雨.古诗文英译集[M].

上海：上海外语教育出版社.1996.TheComparisonofFamilyEducation英语毕业论文----中美家庭教育的比较[Abstract]Inthelastfewyears,withthedevelopmentofdiatheticeducationhasstrickenrootintotheheartsofthepeople,thefamilyeducationhasbeenahotspotofsociety,inwhichtensofthousandsoffamilies#39;vitalbenefitsandurgentneedlie.Because,goodfamilyeducationiscloselyrelatedtochildren#39;squalityandbehaviour,andrelatedtothefutureofourcountry.Atpresent,thesituationoffamilyeducationisgood,largenumberofparentsandschoolshavecreatedsuccessfulexperience,evenmanyparentsstudythefamilyeducationknowledgeinitiatively,theeducationalideahasundergonetheprofoundchange.Nevertheless,thefamilyeducationisstillaweaklink,particularly,AstheWesterneducationalthoughtispenetratingthroughtheEastandfacingthetraditionalandmodernthoughtaboutfamilyeducation,theChineseparentsaretornbetweenthetwochoices.Therefore,developingfamilyeducationiseitheranopportunity,orachallenge.Moreover,ChineseandtheWesternfamilyeducationeachhasitsowngoodpoints,butindifferentaspects,theeducationalmethodsaredifferent,soweneedtounderstandthedifferencesbetweenChineseandWesternfamilyeducation,makeupforone#39;sdeficiencybylearningfromothers#39;strongpoints,andpushforwardthefamilyeducationalmodernizationinstantaneously,inthatcase,Chinawillhavetheinestimableprospects.[keywords]familyeducationchinaandthewesttraditiondifferencecomparison[摘要]近几年来，随着素质教育的深入人心，家庭教育已经成为当今社会关注的一个热点，是千万家庭的切身利益和迫切需求所在。因为，良好的家庭教育直接关系到了孩子的素质和品行，更关系到祖国的未来。就中国目前来看，家庭教育的发展态势良好，一大批家长、学校创造了成功的经验，更有许多学生家长主动学习家庭教育知识，教育观念发生了深刻变化。但是尽管如此，家庭教育仍是一个薄弱环节，尤其是随着西方教育思想的传入，中国家长面对传统与现代家教思想，表现出无所适从的无奈。因此，对于开展家庭教育，既是机遇，又是挑战。而且，中西家庭教育各有千秋，在不同方面，教育方法也不同，所以我们就需要深刻了解中西家庭教育的差异，取长补短，并且不失时机地推进家庭教育现代化，这样中国的未来才具有不可估量的发展前景。[关键词]家庭教育，中西，传统，差异，比较Fromancienttimestomoderntimes,familyeducationhasbeenplayinganimportantroleinthenationaleducationalcause.Agreatman-XiaopingDengsaid,“Thebasisofacountry#39;smodernizationliesintalents,thebasisoftalentsliesineducation,andthebasisofeducationliesinfamily.Chinaisacountrywithemphasisonthehomeeducation.Theoutstandinghomeeducationinthedeepeducationculture.”Thefamilyeducation,theschooleducationandthesocialeducationarethethreebigpropsofeducation.Theyareindispensable.Nowadays,increasingattentionhasbeenpaidtofamilyeducationbythemodernsociety,anditgetsahotspotofsociety,whichiscloselyrelatedtotensofthousandsoffamilies#39;vitalbenefitsandurgentneed.Atpresent,familyeducationmaintainsagoodmomentumofgrowthinChina.ItgetsmoreandmoreimportanttoChinesefamilies.Throughouttheages,manymenofinsightworkdelightlyinthefieldofhomeeducation,andaccumulatequitesubstantialachievements.AndChinaisanorientalcountrywithalonghistory,itsdeepeducationalcultureincludestheelementsofexcellentfamilyeducation.Asweallknow,China’sancienteducatinalthoughtwantthroughtheancientfamilyeducationalfield.[“FamilyInstructionofYan”,ZhituiYan,SouthernandNorthernDynasties]Forexample:moralinstructionsfirst;therespectforold;thecarefortheyoung;thecultivationofmoralcharacter;examplesetting;thedeterminationofbeingstrong;learnedprofoundknowledge,carefulconsideration;andsoon.Theseoutstandingthoughtsaregobacktoancienttimes.Nevertheless,therearestillalotofproblemsemergingoutinthatfamilyeducation,whichisstillweak.Theeducationexpertconcerned,whomadethelong-termpursuitofinvestigations,thoughtthat2/3familyeducationisimproper.Alltheanalysisjustifiestheconclusion:thefirst,malignanteventseruptunceasingly.Itnotonlyindicatestheimportanceoffamilyeducation,butindicatestheimportanceandnecessityofcarryingonscientificfamilyeducation;thesecond,incurrenthomeeducation,thereisstillerroneouszone.Itmaybesummarizedas“threeexcess”and“oneexcessiveheight”:thatis,quitesomeparentsareexcessivelyconcernedwiththechildren,excessivelyreatrainandnosedintothechildren#39;saffairs,excessivelychatterandcriticizethechildren,andsomethingexcessiveisexpectedofthechildern.Theseproblemsareinneedofimmediatesolution;Thethird,underthemarketeconomycondition,thereisthemultipleconceptofvalue,theonlychildcommunitygrowsaswellasthedivorcefamiliesincreaseandsoon,allthisbringsaboutmanyunprecedentednewsituationsandnewproblems;Thefourth,ruralpopulationaccountfor80%,thecountrysidehousingdisperses,theconditionisbad,guardian#39;sculturalqualityissomewhatlow,thecountryside#39;sfamilyeducationhasbecomethekeyanddifficultpointndevelopingfamilyeducation.Andatthesametime,withthedevelopmentofeducationalcause,WesterneducationalthoughtspenetrateslowlythroughtheEast.Whenfacingthetraditionalandmodernthoughts,chineseparentsareatalossastowhattochoose.Therefore,directingatsomebadphenomena,weregarditasnecessarytomakeacomparisonbetweenchinesefamilyeducationandwesternfamilyeducation.But,beforethecomparison,weneedtoknowaboutthesocialbackgroundofChinaandWesternCountries.Asweallknow,ChinaisasocialistcountryandmostWesterncountriesbelongtocapitalistcountries.And,theyhavedifferenthistoryandcultures.ChinaadvocatesConfucianismandthewesterncountriesadvocatetherevivalofliteratureandart.Butthemostimportantpointisthattheirattitudetowardsthepositionoffamilyinstitution#39;spositionisalsodifferent.Inchina#39;straditionalfamily,parents#39;authoritativeconsciousnessplaysaleadingrolewhilewesterncivilizationsmainlyemphasizestruggle,equality,democracyandhumanrightshomeOfcourse,homeeducationisakindofhumanity#39;seducationalpractice.ChinaandtheWesternfamilyeducationhavemanythingsincommon.Generallyspeaking,itcanbesummedupasfollows1st,emphasisislaidonfamilyeducation.Nomatterwhichcountryyoucomefrom,whatnationalityyoubelongtoallthinkthefamilyisaperson#39;sfirstschool,andtheparentisthefirstteacher.EitherChinaorWesterncountries,eithertheancienttimesorthemoderntimes,familyeducationisalwaysinthemostfundamentalposition.2nd,familyeducationshouldbestartedsincechildhood,performthedutypromptly.FamilyinstructionofYansaidthat,“Theparentsshoulddothemissionarywork,whentheinfantisyoung.Judgingfromhisfacialexpression,weknowwhetherheisangryorhappy,thengiveinstructions.”[“FamilyInstructionofYan”,ZhituiYan,SouthernandNorthernDynasties]Because“it’seasytoconcentrateachild’sattention.Afterhegrowsup,hisattentioniseasilydispersed,soachildmustbecaughtearly.”Deweyalsothoughtthefamilyeducationshouldbeexecutedearly.3rd,parents#39;unsuilableroledivisionineducationbringsaboutsomebadresults.EitherinChinaorintheWestmotherisalmostdescribedinmanyculturesasthemainfosterer,andthenfatherplaysonlyapart.Thefatheristhemainundertakerwhoteachesthechildtoknowtherationalityeducation.Motherisresponsibleforchild#39;sfoodanddrinkindailylife,thematerialguarantee,theemotionalsatisfactionandsoon,isalsothemainundertakerofchild’semotionalcultivation.Itsresultisthatthechildholdshisfatherinaweandvenerationandcausesthepoorrelationbetweenchildandfather,andthusaffectschild#39;sperfectdevelopment.4th,payattentiontothetrainingthechildren’slongingforknowledge,valuereading.TheChineseparentsofancienttimes,fullyrealizedthistruth,theyguidedthechilderninreadingtheFourBooksandtheFiveClassicswhentheyareyoung,allthevariousschoolsofthought,stimulatedtheirdesireforseekingknowledge.Thewesternparentsalsofocusonfamilyreading.Thechildernmustlistentosectionofstoriesbeforesleeping,andthisisafinetraditionofWesternfamilyeducation.5th,attachimportancetoteachingbypersonalexampleaswellasverbalinstruction.Theparentsarechild#39;smodels,usuallyasimplemovementismoreeffectivethantheinculcationoftenthousandinstructions.However,thetraditionalfamilyeducationinChina,onaccountoftherespectivedifferencesinmoreaspectsisdifferentfromthatintheWest.Theyhavetheirowncharacteristicsbetweenregionsandcultures.Tobeginwith,thetendencyofeducationisdifferent.TheChineseparentslayemphasisonsocialenlightenment,ignorethegrowthofchildren.TheChineseparentstakethesocialcompatibleenlightenmentseriously,butoftenneglectthedevelopmentofchildren#39;scharacteristics,theyoftentrainthechildrenunderestablishedforms,andlaydownthebroadroadfortheirgrowth.Thewesternparentsprovidethechildrenaenvironmentforgrowthresistanttothem,andfostertheirtenaciousindividualityandthegoodconduct,andtheychoosetheirideaandwayofcultivationaccordingtothechangeofsocietyandthecharacteristicofchildrenphysicalandmental.Secondly,thevalueoffamilyeducationisdifferent.ThefunctionofChina’sfamilyeducationisforcedbytheChina’straditionalculture.TheChinesetraditionalConfuciancultureemphasize“thecultivationofone’smoralcharacter,therunningofone’sfamily,theadministrationofastate,thepeaceandsecurityoftheworld”.Inthisdirectionalthought,thefamilyeducationisbestowedonthedirectsocialsignificance.Inaddition,theChinesetraditionalculturealsoregardsthefamilyeducationandchildren#39;sindividualgrowthasthedirectcorrelativecausesandeffects.TheChineseparentscareaboutthereputationineducatingthechild,thinkingeducatingthechildtobecomeausefulpersonistheirachievement,butifnot,theparentsfeelshameful.Theeducation#39;sgoalisforearningtheirliving,forhonor.Thewesternfamilyeducationisdifferentfromchinaintheeducationalgoal.Educationisnotthepreparationforearningtheirliving,butforsurvival.“Thelearnededucation”theyemphasizehasthevalueofmoldingone’smind,onekindofvaluewhichhasnothingtodowiththeutilityortheoccupationconsiderationPerhapsmanyChineseparentsdenythispoint,andthinkthatIamtalkingnonsenseanddonotrespecttheelder.Butthefactisactuallyso.Asisknown,theparentsusuallydiscusstheirownchild,andcompareotherchildwiththeirownchild.Especially,thechild#39;sstudyisconsideredastheobjectofcomparison.Ihaveaneighbor,whosechildjustgoestotheelementaryschool.Butthechildhascarriedhisbigbagtomakeuphislessoneverydayandeverywhere.Because,myneighborhadchatswithhisfriendoneday,andhisfriendtoldhim,hischild,whohadnotgonetoschool,couldknow300ChineseCharacters,butalsocouldreadtheancientpoetry,andletthechildperformonthescene.Toldofthis,myfriendwasstimulated.Duetohischildissameagewiththatchild,hewasmuchmoreanxious,andbroughtabooktotestthechild’sintelligenceaccordingtothewayinthisbook.Besidesthese,ifother’schildwonthefirstprize,hewouldhavethenightmareintheevening,becausehischildalwayscameatthe20thofthelistintheelementaryschool.Whenthechildgoestocollege,theparents’comparisonismoreintense.“Whichuniversitydoesyourchildattend?”IfthechildstudiesinQinghua,BeijingUniversity,orotherfamousuniversities,theparentswilltakeaprideintheirchild;ifthechildhasnotbeenmatriculatedinafamousuniversity,theparentswillfeelsadandashamedoffacingrelatives.Aboveall,wecanknowChineseparentsputtheirfacesinthefirstplace.Andinthewesterncountries,thesethingsneverhappen.AnAmericanfriend,whoisonlygraduatedfromaspecializedmiddleschool,worksinasmallstore.Inmyopinion,heisalmostbelowthelife’s“thesafetyline”,andhaslittletobeproudof.Buthisparentsappreciateactuallyhimmuchmore.Why?Becausehetakespartinthepianoperformanceinthecommunityfrequently,andobtainstherewardmanytimes.ThemaindifferenceisthatthecollegechosenbytheChinesechildrenisusuallyfamousone,andtheWesternchildrenchoosethecollegeaccordingtotheirownlikes,insteadoftaking“famousortopcollege”asthedecisionfactor.AllthisshowsthatthecomparisonoftheChinesefamilyisoftenagainstudies,theaspectisunitary,andthecomparisonoftheWesternfamilyoftenpaysgreatattentiontothecomprehensivequality.TheChinesefamilylikestocomparetheirownchild#39;smeritswithotherchild#39;sshortcomings,inwhichtheparentsmayseekself-consolation.Thewesternfamilyoftenintrospecttheirownchild#39;smeritsandsuccess,isnotaccustomedtoseekingtodoothersdown.Tosummarize,China#39;sfamilyoftenwantstohighlightownimage,disparagesothersunintentionallyinthecomparison;thewesternfamilyoftenpaysgreatattentiontohisownself-respect,self-possession,ownhappy.Infact,Westernfamilydoesnotmakethecomparisonpainstakingly,buttheChinesefamily’scomparisonhasbrought