出版时间:2009-1 出版社:北京大学出版社 作者:(美)萨莫瓦尔,(美)波特,(美)麦克丹尼尔 著 页数:415
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前言
在《世界传播学经典教材》第一辑出版后,读者和学界同仁一直在期盼着本丛书的延续。自1949年施拉姆出版《大众传播学》,第一次提出大众传播学框架之后,传播学之名便在美国得以创立,一门独立的学科正式诞生。这个学科的研究方法扎根于美国的实证学派,核心理论以充分吸收其他社会科学的精华见长。从研究的范围而言,此后的美国“主流”学者的大多数著作一般可根据传播的四种类型(人内传播、人际传播、组织传播、大众传播)进行划分。具体到大众传播研究,所关注的对象则集中在5w(传播者、内容、媒介、受众、效果)上。本套丛书的初衷就是在传播学多样化发展的今天,为学人们献上能够反映这一学科全貌的重要著作,提示人们重视这些学术上的成就。传播学源于人类最本能、最简单、最基本的生活实践。虽然传播学作为一个学科的诞生主要得益于电子大众媒介的扩散和应用,但历史上人类传播的实践是这个学科得以萌芽和成长的基础。传播学者们关注来自山顶洞的火光,来自美索不达米亚平原的泥版,来自尼罗河边的莎草纸,来自西奈山上的羊皮卷,来自中国的甲骨简牍,来自印度的贝叶……人类整部文明历史都可以视作为传播学的诞生而进行的筹备。学者们的研究使得我们对媒介本质和传播规律的认识上升到知识层面,从而对人类文明的发展有了更深刻的洞见。传播学在中国经历了引进、消化、吸收、本土化的发展过程。中国接受、研究和发展传播学理论,最初的几步相当迟缓。20世纪70年代末,传播学的学术层面才开始进入中国人的视野。1978年7月,上海复旦大学新闻系出版了新闻学刊物《外国新闻事业资料》,在创刊号上发表了介绍传播学的译文——《公共传播》(Mass Communication)(当时使用的是“公共传播”的译法,而不是后来的“大众传播”)。1982年5月,美国传播学学者施拉姆(wilbur Schramm)访华。随后,在中国社会科学院新闻研究所召开了中国第一次全国性的传播学研讨会。这些事件从一个侧面反映了中国传播学发展的路径与历程。
内容概要
本书旨在增进人类的人际交流能力和跨文化交流能力,讲述了文化和交流之间的独特关系,特别是来自不同文化背景的人如何交流思想、感情和信息。 本书适用于那些在工作或生活中碰到了跨文化交流问题的人.其中既包括不同国家间的跨文化交流,也包括国内不同文化间的交流,具有很强的实用价值。 本书自出版以来,一直是美国该领域最流行的教科书之一。
作者简介
萨莫瓦尔,美国圣迭哥州立大学(San Diego State University)传播学院教授。跨文化传播研究和写作方面的权威人物。他在国内和国际会议上发表了一百多篇学术论文,出版著作有13部之多。他与理查德·波特合著的传播学专著多次再版。萨莫瓦尔热心社会活动,长期担任政府和私人
书籍目录
序言第一章 交流与文化:声音与回响 跨文化交流的挑战 跨文化的接触 国际接触 新技术和信息系统 增长的人口 全球经济 国内接触 定义一些术语 跨文化交流 主流文化 副文化 人类信息交流的要点 交流的定义 交流的原理 文化 文化的基本功能 文化的要素 文化的定义 文化的特点 文化是习得的 文化是共享的 文化是代代相传的 文化建立在符号系统之上 文化是发展变化的 文化是个综合体系 学习跨文化交流 个人的独特性 定型观念 客观性 本书预览 小结 思考与实践 小组讨论题第二章 文化的深层结构:现实的根源 文化的深层结构 深层结构的规范含有文化中最重要的信仰 深层结构的规范讯息最持久 深层结构的规范被人们感受最深 深层结构的规范支撑文化身份 家庭 家庭的重要性 ……第三章 世界观:对生与死的文化解释第四章 文化与个人:文化身份第五章 对现实的多种看法:文化价值观第六章 词语与含义:语言与文化第七章 非言语交流:行为、空间、时间和沉默传达的讯息第八章 文化对语境的影响:商务情境第九章 文化对语境的影响:教育情境第十章 文化对语境的影响:卫生保健情境第十一章 具备跨文化交流能力:改进跨文化交流结语 我们身处何地?将走向何方?
章节摘录
UNITED STATES HISTORYAny discussion of American history must begin with an analysis of the people who cre-ated the United States. It is these first immigrants who set the tone for what was to fol-low from 1607 to the present. The power and influence of these first settlers is clearlypointed out by McElroy when he notes, "Never before in history has a society made upchiefly of self-determining, self-selected immigrants and their descendants come intobeing in a place that offered so much opportunity for gain for those who would workfor it."161 McElroy also maintains that "primary American cultural beliefs derive from"these initial settlers and that they "began the process of distinguishing American be-havior from European behavior, which during the next eight generations led to the for-mation of a new American culture."162 What McElroy is suggesting is that much ofwhat we now call American culture can be traced to a distinctive population that ar-rived at the outset of this country's history——a population that arrived believing inmany of the values that continue to endure in the U.S., such as hard work, improve-ment, practicality, freedom, responsibility, equality, and individuality.163 These first settlers, who were predominantly Anglo-Saxons, brought with themsome English values, the English system of law, and the basic organization of com-merce that was prevalent during the sixteenth century. Just as these first settlers werebeginning to stake out a culture, they were almost immediately confronted with awave of non-Anglo-Saxons arriving through migration. And as we noted earlier, these"new citizens" continue to arrive even today. This ongoing influx of immigrants, bothlegal and illegal, has produced what is sometimes referred to as the first multiculturalnation in the world. Although cultural integration did not come easily during the early stages of the for-mation of the United States, the shared desire of the American people to be separatedfrom what was known as the Crown and Divine Right, as well as from the Church ofEngland, provided the impetus to seek unity. This impetus led, in part, to the binding ofthe English settlers with Germans, Irish, and other ethnicities into a social fabric ampleenough to contain Catholics, Congregationalists, and Methodists and to unite North,South, East, and West within a national framework. Americans wanted to separatealienable rights——those that could be voluntarily surrendered to the government——frominalienable rights, those that could not be surrendered or taken away, even by a gov-ernment of the people. 164 The fundamental American proposition became "life, liberty,and the pursuit of happiness" for each individual, whose liberties had to be securedagainst the potentially abusive power of government. The desire to escape the Crownand the Church of England also gave rise to what is commonly referred to as the doc-trine of separation of church and state, which prohibits the government from support-ing any single form of religion or from blocking anyone from practicing their desiredreligion.165 This doctrine is currently at the forefront of U.S. political activity, as ques-tions of abortion rights, school prayer, and governmental-sponsored displays of the TenCommandants are debated at the highest levels of government.
编辑推荐
《跨文化交流(第6版)》自出版以来,一直是美国该领域最流行的教科书之一。
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