菊花与刀 英文概要
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鲁思·本尼迪克特，美国人类学家，文化心理学派代表人物之一。生、卒于纽约。1909年毕业于瓦萨尔学院，获文学士学位。1919年入哥伦比亚大学,师从F·博厄斯学习人类学,1923年获博士学位并留校任教，历任讲师、副教授、教授，1936～1939年任人类学系代理主任。本尼迪克特长期在北美印第安人部落中从事实地调查，对原始宗教、神话和民间传说等都作过专题研究。她把文化的内在精神称为文化形貌或文化模式，强调对文化进行整体性考察，重在发现文化的基本观念而不是对各文化特质的关系作功能分析。她把心理分析的观点引入人类学的文化研究中，与M·米德等人创立了博厄斯学派中的一个支派，即文化心理学派（又称民族心理学派或文化与人格学派）。她把通常用于个人的心理分析概念应用于群体研究上，认为每种年代久远的文化发展都赋予其成员特定的“心理定向”和判断事物的能力，即文化决定思维方式。她反对种族主义，但认为不同民族存在文化模式差异并有优劣之分；人类学家进行文化比较研究，有助于增进有文化差异的民族间的彼此了解。她的成名作《文化模式》(1934)和《种族──科学与政治》(1940)反映了上述思想。 她的另一著作《菊花与刀──日本文化的诸模式》(1945)，则创造性地把文化人类学的研究领域拓展到对现代社会的民族性(国民性)研究，突破了人类学传统的实地调查法，具有深远的影响。她的其他著作还有《科契提印第安人的故事》(1931)、《祖尼印第安人的神话学》(1935)等。
一个美国人写的关于日本文化方面的书
不过不为日本认可
Patterns of Japanese Culture is an influential study of Japan by Ruth Benedict begun in 1944 at the invitation of the Office of War Information in order to understand and predict the behavior of the Japanese in World War II . The book was influential in shaping American ideas about Japanese culture during the Occupation of Japan, and popularized the distinction between guilt cultures and shame cultures.
Although it has received sometimes harsh criticism, the book has continued to be influential. Two anthropologists wrote in 1992 that there is "a sense in which all of us have been writing footnotes to [Chrysanthemum] since it appeared in 1946".
The book also affected Japanese conceptions of themselves when it was translated into Japanese in 1948. In 2005, fifteen years after it was translated into Chinese, the book became a bestseller in the People's Republic of China when relations with Japan soured.
Research circumstances
This book which resulted from Benedict's wartime research, like several other OWI wartime studies of Japan and Germany, [4] is an instance of "anthropology at a distance," that is, study of a culture through its literature, newspaper clippings, films and recordings, and extensive interviews with German-Americans or Japanese-Americans. These techniques were made necessary when anthropologists were unable to visit Nazi Germany or wartime Japan. As one later ethnographer pointed out, however, although "culture at a distance" had the "elaborate aura of a good academic fad, the method was not so different from what any good historian does: to make the most creative use possible of written documents." [5] These anthropologists were attempting to understand the cultural patterns that might be driving the aggression of once friendly nations, and hoped to find possible weaknesses or means of persuasion that had been missed.
Americans found themselves unable to comprehend matters in Japanese culture. For instance, Americans considered it quite natural for American prisoners of war to want their families to know they were alive, and to keep quiet when asked for information about troop movements, etc., while Japanese POWs, apparently, gave information freely and did not try to contact their families. Why was that?
[edit] Criticism
One critic[who?] has written that The Chrysanthemum and the Sword is "long since... discredited since Benedict had no direct experience in Japan" and described it as "considered shallow and overtly racist".
C. Douglas Lummis has written: "After some time I realized that I would never be able to live in a decent relationship with the people of that country unless I could drive this book, and its politely arrogant world view, out of my head."[6]
Lummis, who went to the Vassar College archives to review Benedict’s notes, wrote that he found some of her more important points were developed from interviews with Robert Hashima a Japanese-American native of the United States who was taken to Japan as a child, educated there, then returned to the U.S. before World War II began. According to Lummis, who interviewed Hashima, these circumstances helped introduce a certain bias into Benedict's research: "For him, coming to Japan for the first time as a teenager smack in the middle of the militaristic period and having no memory of the country before then, what he was taught in school was not 'an ideology', it was Japan itself." Lummis thinks Benedict relied too much on Hashima, who he said was deeply alienated by his experiences in Japan. "[I]t seems that he became a kind of touchstone, the authority against which she would test information from other sources." [6]
简单的那就看前三段
田彭康复：[答案] The Chrysanthemum and the Sword: Patterns of Japanese Culture is an influential study of Japan by Ruth Benedict begun in 1944 at the invitation of the Office of War Information in order to understand and predict the behavior of the Japanese in World ...
乳源瑶族自治县19541582556： 菊与刀的简介 - ？
田彭康复： 全文分为十三个部分展开论述,第一章提出问题之后,第二章研究了日本人性格的现象:战争中的日本人.本尼迪克特抓住了日本民族的两大典型性格表现,一是天皇的神最不可侵犯,二是被俘虏的日本人与美军的高度合作.她毫不避讳地谈到...
乳源瑶族自治县19541582556： 菊与刀是谁写的,是谁翻译的!？
田彭康复： 《菊花与刀——日本文化的诸模式》(The Chrysanthemum and the Sword) (美) 鲁思本·尼迪克特(Ruth Benedict)著 孙志民 马小鹤 朱理胜 译 庄锡昌 校 我看的版本是 九州出版社 版本的...
乳源瑶族自治县19541582556： 菊花与刀的综述 - ？
田彭康复： 《菊花与刀》是了解日本和日本人的公认最佳读本.研究日本的经典性著作,被日本学术文化界誉为“现代日本学的鼻祖”.解析日本民族精神、文化和日本人性格的名作.1944年本书作者鲁思·本尼迪克特应美国政府之邀,对日本文化进行研...
乳源瑶族自治县19541582556： 《菊花与剑》这本书的作者是谁? - ？
田彭康复： 《菊花与剑》,通译为《菊花与刀》,作者鲁思·本尼迪克特,美国人,女性.本书是解析日本民族精神、文化和日本人性格的名作.1944年本书作者鲁思·本尼迪克特应美国政府之邀,对日本文化进行研究以便为制定对日政策提供帮助和科学...
乳源瑶族自治县19541582556： 哪一版的《菊花与刀》翻译的比较好,最接近作者原意?？
田彭康复： 晏榕翻译的那版还不错
乳源瑶族自治县19541582556： 我想买《菊花与刀》或《菊与刀》,请问哪个出版社,谁翻译的比较好啊? - ？
田彭康复： 你好我刚研读完鲁思的 《菊与刀》 武汉出版社的 日本人四书,本人认为极佳,融合了 菊与刀,日本论,武士道,五轮书,实在为研究日本的精品.(而且内有浮世绘插图).楼主可以去当当看看此书.
乳源瑶族自治县19541582556： 《菊花与刀》属于社会学倾向的研究著作吗 - ？
田彭康复： 菊花与刀属于社会学倾向的研究著作. 本书是解析日本民族精神、文化和日本人性格的名作.1944年本书作者鲁思·本尼迪克特应美国政府之邀,对日本文化进行研究以便为制定对日政策提供帮助和科学依据.1946年,作者将研究成果整理成...
乳源瑶族自治县19541582556： 根据《菊花与刀》 怎样写篇文章,只要提纲就行..谢谢？
田彭康复： 首先,菊花是刚毅的,然而菊花仍然经不住刀的摧残....从而反映出社会生活中好人总是得不到好报,,,然后我们要防止这种现象的发生
