试谈中美文化中不同的时间价值观

下面是小编给大家整理的试谈中美文化中不同的时间价值观，本文共10篇，欢迎大家借鉴与参考，希望对大家有所帮助。

篇1：试谈中美文化中不同的时间价值观

试谈中美文化中不同的时间价值观

时代的发展使跨文化交际成为一种需要.由于民族不同,文化各异,所以中国人跟美国人的时间价值观也各不相同.了解中美文化不同的时间价值观, 懂得不同民族的.文化差异可以帮助我们有效地同美国人进行跨文化交流,避免失误,以促进跨文化交际的成功.

作 者：张西玲  作者单位：宝鸡文理学院外语系 刊 名：西安联合大学学报 英文刊名：JOURNAL OF XI'AN UNITED UNIVERSITY 年，卷(期)： 4(3) 分类号：B1 关键词：中国   美国   时间价值观  

篇2：中美文化的不同英语作文

文化差异何其大 美国为何难以理解中国

Do the events that led to the outbreak of the first world war carry lessons for the Sino-American relationship? A century ago it was the ascent of Germany under Kaiser Wilhelm I thatunsettled the world; today a rising China is roiling east Asia. Then, as now, domestic politicson both sides played a role; one that is too easily neglected.

导致一战爆发的事件对中美关系有什么启发意义吗?一个世纪以前，德国在威廉一世(Kaiser Wilhelm I)领导下的崛起让世界感到不安;如今，中国的崛起让东亚感到不安。当时和现在一样，对立双方的国内政治都发挥了作用——这是一个太容易被人们忽视的因素。

Why did Britain and Germany – linked by trade, dynastic ties, culture and religion – findthemselves at war in August 1914? In part, as historian Paul Kennedy has argued, it wasbecause London’s liberal ideology contributed to its perception of a growing German threat.

198月，存在贸易、王朝纽带、文化和宗教联系的英国和德国为何开战?从某种程度上来说，正如历史学家保罗肯尼迪(Paul Kennedy)所指出的，那是因为伦敦的自由主义意识形态强化了其关于德国威胁日益加剧的认识。

Filtered through liberalism’s lens, Germany looked militarist, autocratic, mercantilist and statist– and contempt for the country’s political culture added to London’s disquiet. When the warbegan, it quickly came to be seen as a liberal crusade against “Prussianism”.

透过自由主义“棱镜”，德国给人看到的是军国主义、独裁、重商主义和计划经济——而对该国政治文化的鄙视也增加了伦敦的不安。当战争爆发时，人们立刻将之视为一场讨伐“普鲁士主义”的自由主义战争。

In this respect, today’s Sino-American rivalry resembles the pre-1914 Anglo-Germanantagonism. The speed of China’s growth worries US policy makers, as do the geopoliticalimplications of its economic transformation.

从这个方面来说，当今的中美对抗类似于1914年以前的英德对抗。中国的发展速度让美国政策制定者感到担忧，其经济改革对地缘政治的影响同样让美国不安。

Across the American political spectrum, China’s success is attributed to its failure to play bythe rules of free trade – for instance, its habit of manipulating the value of its currency andengaging in industrial espionage. Market-oriented liberalism is the dominant ideology in theUS and, as in pre-1914 Britain, it shapes policy makers’ image of their supposed adversary.

在美国政界上下看来，中国的成功得益于其没有遵守自由贸易规则，例如惯于操纵汇率，以及从事工业间谍活动。以市场为导向的自由主义是美国的`主要意识形态，而正如1914年前的英国一样，它决定了政策制定者对他们所以为的对手的印象。

American leaders view China as a nation whose undemocratic political system raises doubtsabout both the scope of its foreign policy ambitions and its trustworthiness as a diplomaticpartner. Moreover, China’s combination of political authoritarianism and state-directedcapitalism causes unease because it challenges the supposed universality of the Americanmodel of liberal democracy and free-market capitalism.

在美国领导人的眼里，中国不民主的政治体制令人怀疑其外交政策雄心的范围，以及其作为外交合作伙伴的可信赖性。此外，中国政治威权主义与国家资本主义的结合令人不安，原因是它挑战了美国模式的自由主义民主和自由市场资本主义的所谓普适性。

Aaron Friedberg, a Princeton University professor, says that for Americans, “the success of amainland [Chinese] regime that blends authoritarian rule with market-driven economics is anaffront.” For members of the US foreign-policy elite, the Chinese threat is not so muchgeopolitical as ideological.

普林斯顿大学(Princeton University)的阿龙弗里德伯格(Aaron Friedberg)教授表示，在美国人看来，“中国大陆政权将威权统治和市场导向的经济学结合在一起所取得的成功是一种侮辱”。对美国上层外交政策制定者来说，中国威胁更多是意识形态层面的，而不是地缘政治上的。

Powerful external and domestic forces are putting the US and China on the road toconfrontation. China aspires to be the regional hegemon in east (and southeast) Asia. The US– the incumbent hegemon, having dominated the region since 1945 – is blocking its path.

各种强有力的内外因素正把美中推上对抗之路。中国渴望成为东亚(以及东南亚)地区的霸主，而自1945年以来主导该地区的现任霸主美国则拦在路上。

Yet America’s predominance in east Asia contributes little to the security of a nation whosegeography and unsurpassed military capabilities would anyway make it close to invulnerable.The US is the most secure great power in history – even more so if you factor in thedeterrent effect of nuclear weapons. The true cause of American insecurity is not animminent encroachment on its territory but the risk that US alliances – especially with Japan –will draw it into a regional conflict.

然而，在东亚地区的主导地位并不会让美国更安全——不管怎样，美国所处的地理位置和拥有的无可匹敌的军事能力让其处于一种近乎无懈可击的状态。美国是历史上最安全的大国——如果你考虑到核武器的威慑作用，就会更肯定这一点。美国真正的不安全因素不是其疆域会遭到入侵，而是同盟关系——尤其是美日同盟——将其拖入地区冲突的风险。

The US wants to maintain its east Asian dominance to keep the region’s markets open toAmerican goods and its people open to liberal ideas. China threatens this openness, on whichAmerica’s security is wrongly believed to depend.

美国希望保持在东亚地区的主导地位，以让该地区的市场继续向美国商品开放，其民众继续接受自由主义思想的熏陶。中国威胁到了这种开放，而美国的安全被错误地以为依赖于这种开放。

The liberal assumptions embedded in American foreign policy put the US at odds with China,and also heighten Beijing’s mistrust of Washington’s intentions and ambitions. The spiral ofanimosity that threatens to culminate in a confrontation between the two countries is inlarge part a creation of American policy.

美国外交政策中蕴含的自由主义思想导致美国与中国立场不一致，也加深了北京方面对华盛顿意图和抱负的不信任感。这种不断增长的、有可能在两国对抗中达到顶峰的敌意，在很大程度上是美国政策导致的。

As China’s rises, Washington has a last clear chance to avoid the looming Sino-Americanconflict.

在中国的崛起过程中，美国有最后的避让机会，可以避免不断迫近眼前的中美冲突真正爆发。

This would entail making real concessions on Taiwan and on China’s territorial claims in the Eastand South China Seas. It would also involve a commitment that Washington would notinterfere in China’s internal affairs.

这需要美国在台湾xx以及中国涉及东中国海和南中国海的领土主张上做出真正的妥协。此外美国也需承诺不干预中国内部事务。

America’s political culture – based on exceptionalism, liberal ideology, and openness – is a bigobstacle to coming to terms with a resurgent China. So is the fact that the foreign-policy eliteremains wedded to American primacy, and refuses to accept that this will inevitably slip awaybecause of the relative decline of US power.

美国建立在例外主义、自由主义思想和开放观念等基础之上的政治文化，是影响美国接受复兴的中国的一大障碍。另一个障碍是，美国外交政策圈子中的精英们依然痴迷于“美国主导地位”，并拒绝接受这种地位随着美国实力相对衰落必将丧失的观点。

History is also a problem.

历史也是一个问题

US policy makers are quick to invoke what they take to be the lessons of the 1930s whileoverlooking the causes of the first world war. David Calleo, a professor at Johns Hopkins, hasobserved that what we should learn from the earlier conflict “is not so much the need forvigilance against aggressors, but the ruinous consequences of refusing reasonableaccommodation to upstarts”.

美国政策制定者迅速摆出他们从上世纪30年代事件中归纳的教训，却无视一战的起因。约翰斯-霍普金斯大学(Johns Hopkins University)的戴维卡莱奥(David Calleo)教授指出，我们应该从更早那场冲突中学到的主要教训，“不是必须警惕侵略者，而是拒绝合理包容新崛起者将带来破坏性后果”。

If the US wants to avoid a future conflict with China, it cannot allow liberal ideology toobstruct a reconciliation with an ever more powerful China. That is the real lesson of 1914.

如果美国想要避免未来与中国发生冲突，就不能让自由主义意识形态妨碍它与越来越强大的中国修好。这是1914年带给我们的真正教训。

篇3：中美文化的不同英语作文

The difference between chinese and western culture

With the rapidly challging word, people throughout the world have found it increasingly necessary to minimize the rate of misunderstanding due to miscommunication in their contacts with another. In the oast most human beings were born, lived, and died within a limited geoographical area, never encountering people of other cultural backgrounds. It might be said that technological advances have been most effective in creating the borderless word, the global community. As our world shrinks and its inhabitants become interdependent, people from remot cultures increasingly come into contact on a daily basis. It is no longer hard to find situations in which membes of ince isolared groups of people. Now these people may live thousands of miles away or right next door to each other. So all the people are faced with the challenge of understand this world. So when the east meet west, there are many problems. Some problems are listed as follows.

First of all, the way of eating. All huaman beings have certain basic needs. Our fundamental needs for things that keep us alive. This is the physioligical need. All individuals must eat in order to survive. But what people eat, when they eat, and the manners in which they eat are all patterned by culture. No society views everything in its environment that is edible and might provide nurishment as food. Americans eat oysters but not snail. The French eat snails but not locusts. The Jews eat fish but not pork. The Hindus eat pork but not beef. The Russiand eat beef but not snake. We all have ideas about what kinds of food are good to eat. We also have ideas about what kinds of food are bad to eat. As a result, people from one culture often think the food that people from another culture eat are disgusting or nauseating. Dislike is not the only reason why some culture will not eat a certain food. In some clture, certain foods are taboo. Sometimes the food taboos may be so strong thrat just the thought of eating forbidden foods can cause an indivdual to feel ill. We can also find culture difference in way of bring up children treating the early, greeting each other, saying and spending money before other people do in everyday, but in some English-speaking countries, people do not agree with us. We chinese may enjoy something that is not usually consider as edible by the English-speaking people. Generally we perfer to have thing hot and much emphasis on the taste. We eat from one plate when we are eating with others, and we like to seat one by one, and in the shape of a round. On the opposite, some English-speaking contries, most of the people like to seat in two rows, two people face to face. They have their own plate. On the aspect of table manners, there are many differences between chinese and English-speaking people. For example, in some Englishi-speaking countries, 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. When eating bread rolls, break off a piece before buttering. Use the knife only to butter the bread, not to cut it. They should not start eating before your host does or instructs to do so. At larger meals, it is considered okay to start eating once others have been served. When finished, place the knife and fork together at five o’clock with the fork on the left. It is considered rude to answer the telephone at the table. If need to take an urgent call, excuse self and go outside. Try to eat all the food you are served. But in China, the table manners are different. Chinese traditionally eat rice from a small bowl held in the left hand. The rice bowl is raised to the mouth and the rice pushed into the mouth using the chopsticks. Some Chinese find it offensive to scoop rice from the bowl using a spoon. If rice is served on a plate, as is more common in the West, it is acceptable and more practical to eat it with a fork or spoon. The thumb must always be above the edge of the bowl. The host should always make sure the guests drinks are sufficiently full. One should not pour for ones self, but should offer to pour for a neighbor. When your drink is being poured, you should say “thank you” and tap fingers on the table to show appreciation. When people wish to clink drinks together in the form of a cheer, it is important to observe that younger members should clink the edge of their drink below the edge of an elder to show respect.

Secondly, the way of communication. Form birth to death, communication plays an integral part in our life. There are some language problems, including the different styles of using language such as direct, indirect; expansive, succinct; argumentative, conciliatory; instrumental, harmonnizing; and so on. These different styles can lead to wrong interpretations of intent and evaluation of insincerity, aggreeiveness, deviousness, or arrogance, among other. The misinterpretation nonverbal signs and symbols such as gestures, postures, and other body movements. It is a definite communication barrier. But it is possible to learn the meanings of these observable message,usually in informal rather ways. It is more difficult to understand the less obvious unspoken codes of the other cultures. Language, as the carrier of culture, is created during the process of human beings’ productive labor and serves as the tool of communication to convey the message between people. However, it has been endowed with magic and power in particular language acts. As the old saying goes, troubles come out of the tongue. Superstitious people think that the language itself can bring about fortune or misfortune so that taboos to restrict the use of language are created. Anyone who violates them will get punishment, whereas those who faithfully obey the restrictions of language taboo will get protection. Furthermore, linguistic taboos change with the development of society .The paper firstly analyzes the evolution of linguistic taboo. It is indicated in the paper that linguistic taboo exists in almost every aspect of people’s life and is a universal social phenomenon in China and Britain. Both Chinese and

English cultures are in agreement about linguistic taboos such as pronunciation taboo, and vocabulary taboo. However, influenced by different cultural backgrounds, ideologies and the concepts of value, Chinese and English linguistic taboos also have differences, as is discussed in the paper from the aspects of taboo subjects, taboo numbers and names. At last, this paper puts forward two effective ways of avoiding taboo, that is, using euphemism and having a good knowledge of the taboo culture. And this discussion would help English learners improve their ability of cross-cultural communication and achieve better communicational effects. For example, During the feudal times, people were not equal to the rulers and were suppressed by their superiors. The distinction between the upper and the lower classes was also reflected in the evaluation of the language used by them respectively. The words of upper class used were considered good and elegant while those used by the lower class were regarded as vulgar and indecent and should be avoided in the speech of ladies and gentlemen. In modern society, as a result of the development of science and technology, many natural phenomena are no longer mysterious. Human beings not only constantly improve their abilities to exploit the world where they are living through their great wisdom and knowledge, but also make efforts to explore the extraterrestrial world. Science has much more say in today’s society. Thereby, the superstitious elements in linguistic taboos decrease while those reflecting spiritual civilization increase.

In short, by comparison, we can find that both Chinese and English communication reflect people’s psychology for good will, for safety and fortune and pleasantness. The Chinese and English people restrict their words and deeds through taboos, trying to keep a harmonious relationship between human and nature, or between people and society. They are a reflection of people’s pursuit of freedom and equality.

The most important, the different way of family structure, family values and family education. Family structure is the big difference between east and west, traditional chinese, amony many other Asians, repect their elders and feel a deep sense of duty toward them. Children repay their parents` sacrifices by being successful and supporting them in old age. This is accepted as a natural part of life in China. In contrast, taking care of aged parents is often viewed as a tremendous burden in the English-speaking countries, where aging and family support are not honored highly. In some English-speaking countries are still extrmely family-oriented. They are dedicated to helping their children and will sacrifice greatly for their children to get an edcuation. In turn, the children are devoted to their parents, who often live nearby. Grown children who go away and leave the country for the economic reasons typically send large parts of their salary home to their parents and the rest of the family. Or in some Asia, any decisions or actions are done from family consideration, not individual desires. Peope`s behavior is judged on whether it

brings shame or pride to the family. The children are trained to rely on their families, to honor elderly people, and to fear foreigners. And many of them think that their actions in this life will influence their status in the next life.

The way of family edcation is also the different. We all know the family education is the elementary education for children. Many serious problems have appeared in our education system in recent years. Almost everyone has realized the importance of solving these problems and many people have presented a lot of valuable suggestions. There are many types of family education in the world and each of them shows distinctive features and is closely responsive to its culture. And American family education is the most famous one among them. There are great differences in the concepts of education, methods of education and results of education between East family education and West family education. In some English-speaking countries, parents’ aims are to train their children to have the ability of adapting to environmental variety and the ability of living independently. Based on this concept, most American parents emphasize more to train their children’s ability of independence once they are born. They generally believe that children’s growth must rely on their own experiences, because they think that children should form a self-supporting will and the capacity to live independently since their childhood. And the capacity comes from the training in the early age. The so-called training contains many aspects, such as work, temper will, patience, the spirit of hard work, etc. However, the most fundamental training is the ability of adapting to hard conditions. Through the process of work, children will form the labor sense, learn some work skills and form a habit of labor. Besides, children can learn how to overcome difficulties, temper their willpower, develop their talents and skills, rich their knowledge, and form a habit of hard work and thrifty by working in hard conditions. It is just in the unconsciously process that children will obtain the independent survivability and take the responsibilities for the society. Compared with some English-speaking countries, Chinese parents have a very different concept of children’s education. Some parents in China only care about whether the children have a promising future, a good job, a good life or not. Based on these expectations, the majority of parents feel that their responsibility for their children is to create as good conditions as possible they can so that the children will not worry about anything in the future. Chinese parents would like to provide everything what they can for their children in the process of children’s growth. In short, they would like to sacrifice anything if their children can live better with their help. Therefore, in the process of children’s growth, the most important thing the parents concerning is to developing their children’s intellect, except for caring children’s daily life. In order to make their children have a good performance in study, become outstanding, or even become a famous person in the future, they would not let children do anything except studying. As for the children’s independence, civic awareness and their ability adapting to the

society in the future, they consider little or not at all. From these aspects we can find the obvious differences of family education between America and China.

When we faced with those difference between West and East, we should give some advice to solve these problems. According to the three big difference that pointed, we should find some way to deal with these problems.

We can study other languages and learn to expect in nonvwebal forms and other cultural aspects. We can train ourselves to meet intercultural encounters with more attention to situation details. We can use an investigative approach rather than stereotypes and preconceptions. We can gradually expose ourselves to differences so that they become less threatening. We can even learn to lower our tension level when needed to advoid triggering defensive reactions. The overall goal should be to achieve intercultural communication competence.

So the ideal solution to reduce the problems are to share knowledge with others in communication. This is why it is easiest to communicate with other members of the same group. This is why people so often gather together socially with others who are very much like them. Since intercultural communication is communication with members of different cultual groups, and therefore, because we do not share knowledge, assumptions, values, and forms of discourse with them, we must expect there to be problems of interpretation. We must look for these problems, anticipate where they will arise out of our differences, and then plan our aommunications to be as effective as possible.

However, we have to remember that, most of the time, the different ways that are the customs of dfferent cultures are neither right nor wrong. It is simply that different people do the same tings in different manners, even though we can not understand ,we should show the respect. I believe this is the best way to make our life become more comfortable and make the world more harmonious.

篇4：中美文化的不同英语作文

中美文化差异

国人见面打招呼时，喜欢问“你吃了吗?”“你去哪呀?”

而西方人对此都感到很怪异。

An American studying in China had an appointment at noon. As he was getting on his bicycle a Chinese friend passed by. “吃了吗?”The young Chinese asked. This, of course, is a common Chinese greeting around meal time and the American merely nodded with a smile, waved goodbye and went off. He realized that his friend’s remark was nothing more than a Chinese way of saying hello or Hi. If the greeting had been put literally into English ”Have you eaten yet?“ Or “Have you had your lunch? ” It would have sounded rather unusual. To Americans, this greeting might mean this: “I haven't either. Come on, let’s go together and get something to eat.” or “If you haven’t, I was just going to invite you to my place.” In other words, it could indicate an invitation to a meal.

Actually , another foreign student who had not been long in China once complained in broken Chinese 你们为什么老问我吃了饭没有?我有钱。To his way of thinking, people were concerned that he was not getting his meals properly because of lack of money. Clearly, he was offended. There is a similar Chinese greeting, such as “上哪儿去啊?”“到哪儿去啦?” Which if translated literally, would be “Where are yon going?” Or “Where have you been?” The natural reaction of most English-speaking people to this greeting would most likely be “It’s none of your business!”

Fortunately, not all greetings sound strange or arouse displeasure. Many are similar, some are merely different. While greetings in many languages often indicate the time of day, there may be inconsistencies within a language. English has Good morning, Good afternoon and Good evening but not Good noon. And Good night is not a greeting at all, but an expression of farewell.

greeting 打招呼

一天中午，一个在中国学习的美国留学生有个约会。他刚要骑上自行车，一位中国朋友从旁边走过，问他：“吃了吗?”这是中国人在吃饭前后打招呼的常用语。美国留学生笑着点点头，挥挥手表示告别，就走了。

他知道，中国朋友的话等于英语中的Hello或Hi，但如果照字面译成Have you eaten yet?或Have you had your lunch?外国人听起来就很怪。美国人会以为，这种打招呼似乎是说：“我也没有吃。走吧，我们一起去吃点东西吧。”或者说：“如果没有吃的话，我正要请你到我家去呢。”;总之，这样打招呼有时意味着邀请对方去吃饭 。

发生过这样的事。有一次，一个刚到中国不久的外国留学生结结巴巴地用汉语说：“你们为什么老问我吃了饭没有?我有钱。”他以为人们总问他“吃饭了吗”是因为怕他没钱吃饭。他显然对这种问法感到生气。

再如，汉语中的“上哪儿去啊?”和“到哪儿去啦?”这样打招呼的话直译成英语就是Where are you going?和Where have you been?用这两句英语来打招呼，大部分讲英语的人听了会不高兴，他们的反应很可能是：It' s none of your business! 你管得着吗!

幸而，打招呼的话并不都令人感到奇怪或者引起对方反感。有许多打招呼的话是相似的，有些只是说法不同。在许多语言里，打招呼的话往往是相似的，有些只是说法不同。

在许多语言里，打招呼的话往往与时间有关，但即使在一种语言中也有不一致的地方。英语中有Good morning, Good afternoon, Good evening 都相当于汉语中的“您好”，只是说的时间不同而已，但不说Good noon。而 Good night (晚安;明天见;再会)根本不是打招呼的话，这只是告别时说的话。

篇5：中美价值观的不同特征与成因探析

中美价值观的不同特征与成因探析

在学习中美文化的过程中,可以发现其价值观--美国的个体主义与中国的`集体主义存在着极大的差异.本文从历史角度出发.分析两国各自价值现的形成、特征及其与现实社会管理的关系,尤其在各自教育系统中的体现.

作 者：李洋  作者单位：西安外国语学院,研究生部,陕西,西安,710061 刊 名：西安外国语学院学报 英文刊名：JOURNAL OF XI'AN FOREIGN LANGUAGES UNIVERSITY 年，卷(期)： 9(1) 分类号：B821.8 关键词：个体主义   集体主义   社会管理   团体精神  

篇6：中国传统文化中的不同价值观群体及其评价

中国传统文化中的不同价值观群体及其评价

在源远流长的中华文明当中,政客用术、弄权、中庸;士大夫重义、用忍、依附政治并多富有忧患意识;隐士看中自由独立的'人格、崇尚为真、为善的行为方式,有强烈的立言、立德情结;农民求福、务实、推崇和合文化;工商业者爱国、重官、以义生利.彼此之间有融合或冲突,但两年多年的历史演变中基本形成了相对稳定的类型,构成了传统文化中的不同价值观的典型群体.

作 者：陈菲 王凤英 李现曾 Chen Fei WANG Fengying Li Xianceng  作者单位：北方交通大学人文学院,北京,100044 刊 名：中共宁波市委党校学报 英文刊名：JOURNAL OF THE PARTY SCHOOL OF CPC NINGBO MUNICIPAL COMMITTEE 年，卷(期)：2001 23(6) 分类号：B21 关键词：传统文化   价值观   价值观群体  

篇7：盘点留学美国虽中美文化不同但亲情却相似

盘点留学美国虽中美文化不同但亲情却相似

刚过去的“黑色星期五”，全美大小商场的人气和销售业绩都很令人鼓舞。有美国特色的资本主义市场经济又让人看到了光明的前景。

受“圣经”文化影响，很多西方人除了“13”之外也忌讳“星期五”。但从感恩节后的“星期五”成为美国节日季市场购销第一天后，人们便不再忌讳这个“黑色星期五”了，反而是翘首以待。

在美国，感恩节是仅次于圣诞节的传统节日。与我们中国人过春节、过中秋讲究合家团圆一样，美国人过感恩节也是乘飞机、开汽车赶回家与父母家人团聚。美国文化自由开放，但过感恩节的晚宴却千篇 一律、众口一菜：家家户户主菜都是烤火鸡。

试想，感恩节美国家家户户晚宴要烤掉、吃掉多少万只大火鸡？想必火鸡肯定是不喜欢过感恩节。

或许因为天气总体不错，而且美国经济已有明显起色、就业率有所提高，今年感恩节机场、车站和高速都是赶着回家过节的人流。连接美国东海岸名城华盛顿、费城、纽约和波士顿的95号高速公路上感恩节前夜那真是车流滚滚形成一条长龙般漂亮的车灯风景线也就此形成。

其实，无论美国还是中国，每逢佳节倍思亲和感谢父母、渴望家庭团圆人的想法都一样。

我们中国人过大节喜欢一大家人一起和面、剁馅、包饺子，再喝几盅有劲的二锅头，最好是茅台、五粮液，那份其乐融融和感恩的天伦之乐就都有了。

美国人过感恩节当然不会包饺子，但每家的主妇都要花大半天的时间烤火鸡、准备色拉等配菜和煮咖啡、做甜点等。全家人和邀请来的朋友喝葡萄酒、看橄榄球赛转播、聊天，也是一番温情其乐无穷。信教的家庭少不了要祷告，感谢上帝缔造的恩典和赐福。不信教的人也都要在感恩节特别感谢父母养育之恩，亲朋好友的亲情与友情。

节日当天，费城的ABC等主要电视台一早就开始以很强大且富有经验的采访报道阵容直播费城和纽约每年一度的彩车游行。广场上载歌载舞，街道两边人头攒动，很有节日气氛。美国虽然是个只有2历史的年轻国家，但特别重视传统节日。10时左右，费城的天空上忽然开始飘起了雪花，但没有寒风，气温也不算低，节日气氛然反而更浓烈了。

我手握一杯热茶，看着电视转播和窗外硕大的白雪花，脑子里面想到的却总是“瑞雪兆丰年”和“每逢佳节倍思亲”。不知怎地，我忽然想起小时候在天津的家里陪妈妈过中秋节的情景。

在中国时，我们过中秋节吃月饼既有圆圆满满、甜甜蜜蜜情感，又有望月思亲期盼团圆的祈望。美国人过感恩节是源自当年他们为了感谢上天赐予的好收成。

感恩节期间几乎没有美国人出差，你也千万不要赶在感恩节到美国公司出差开会，那十有八九是要吃闭门羹的.。中国过中秋节的起源和历史我没有研究过，但感觉我们在中国过中秋节不也是为了祝福金秋季节大丰收，家庭团圆好日子吗？

我来美国十多年了，感觉感恩节的传统从来没有变化，而中国就不同了。前不久，中秋节期间我曾回到中国出差。从天津到上海，各大五星级宾馆也自己出“特级月饼”。市场上各种烫金礼盒装的“极品月饼”，与名酒一起精美包装的“特级极品月饼”，动辄就是几百元(人民币，下同)一盒。听说还有成千上万元一盒的“鲍鱼月饼”、“燕窝月饼”，就差“真金白银月饼”了。我有点茫然和失落了。这是过节吃月饼团聚思亲吗？这不是烧钱吃月饼礼盒吗？几千年的传统变味了。连这么贵的月饼都没有我小时候那普通豆沙月饼的美好味道了。

记得我小时候在天津过中秋节吃块普通的白果、枣泥和豆沙的月饼就很好了，要是有块广东香草或五仁月饼等那就是很高级了。那时，买盒月饼也就是几元钱的事。

其实对于我们丰富的历史传统文化而言，许多东西“申遗”不“申遗”本不重要，重要的是能真正保持住传统文化美德不变味、不走样就很好了。就如同美国过感恩节吃烤火鸡、我们过中秋节吃烤月饼，两种文化、两种美味代表的其实都是一样感恩的人情，追求的同样是一样的家庭团聚与温情。没听说过美国有谁过感恩节烧烤的是名牌、天价火鸡的， 火鸡本来就是火鸡。而我们中国由中秋节天价月饼表达出的追求奢华和背离传统之风应该休矣！

其实，我们只有完美地保持住传统文化的“传统”和其内涵本意， 这些传统文化和节日才能大大促进商品市场经济的发展。

美国感恩节过后趁热打铁地开始销售旺季的做法或许也能给我们带来启示。

市场经济不是要给本来朴素美味的月饼加上极品包装外衣变天价，而是要努力使传统文化在保持“原汁原味”中得到健康发展。

篇8：屯堡文化中的伦理价值观论文

屯堡文化中的伦理价值观论文

在中国古代伦理中，儒家占据着整个传统伦理思想体系的主导地位。封建统治阶级借助儒家伦理道德作为统一各族的准则，在一定程度上起着积极的作用， 曾促进汉民族的形成和各民族的融合，屯堡文化正是一个鲜活的见证。要了解屯堡文化的伦理道德思想，首先还得从屯堡人世代供奉的祖宗灵位说起。

一、天地君亲师是屯堡人伦理

观念的核心屯堡文化是明代从江南随军或经商到滇黔的屯军、商人及其家眷生活方式的遗存，随着时代的变迁，贵州安顺一带的屯堡人几近完整地保存着600余年前江南人的生活习俗。历经岁月变迁，屯堡人天地君亲师的核心思想仍祭奉在他们的祖宗灵位上，得到世代供奉与传承。

天地君亲师是中国民间祭祀的对象，是古代祭天地、祭祖宗、祭圣贤等民间祭祀的综合。屯堡人的家中，房屋的正室设有供奉的神榜，将天地君亲师置于正中醒目位置，把“先师孔子”置于首位，“历代祖先”置于末位以供奉。屯堡人家的神榜一般分为上下两部分，天地君亲师位置于上部分，分别由一副对联、一副长联、一副子联、以及中条幅构成。

对联： (上联)天地德祖宗恩当酬当报;(下联)黄王土圣贤书可耕可读。

子联：(上联)天地盖载恩，国家水土恩;(下联) 日月照临恩，父母养育恩。中条幅：天地君亲师位。(有些人家“君” 为“国”)长联：(上联)大成至上，先师孔子，四配十二哲，两广诸贤，上古制字，苍颉圣人，始制衣冠，轩辕帝君，忠义仁勇，关岳二圣，文吕帝君，助笔魁星;(下联)当年太岁，至德尊神，和合二圣，文武财神，后程教稼，神农帝君，东厨师命，灶王二君，青城得道，丑午宫中，*氏堂上，历代祖先。当中的“*” 为家庭姓氏，随各家的姓氏不而改变。

祭天地源于自然崇拜，中国古代以天为至神，主宰一切，以地配天，化育万物，祭天地有照服天意，感谢造化之意。祭祀君王源于君权神授舰念，因为在封建社会君主是一国之象征，所以祭袍君主也有祈求国泰民安之意。祭亲也即是祭襁的意思， 由原始的祖先崇拜发展而来。祭师指祭圣人，源于祭圣贤的传统，不仅指作为万世师表的孔予，也泛指孔子所开创的儒学传统。

天地君亲师作为屯堡人长久以来祭拜的对象，充分地表现出屯堡人对天地的`感恩、对君师的尊重、对祖辈的怀念之情。同时也体现出屯堡人的敬天法地、孝亲顺长、忠君爱国、尊师重教的伦理价值观。

二、屯堡文化中的伦理价值观

天地君亲师牌位的产生根源于儒家思想，北京师范大学教授徐梓指出：“‘天地君亲师’的思想发端于《国语》，形成于《苟子》。东汉时期，在《太平经》中就出现了形式整齐的‘天地君父师’的说法。北宋初期， ‘天地君亲师’的表达方式已经正式出现。明朝后期以来，崇奉‘天地君亲师’在民间广为流行，把它作为祭祀对象也已经比较普遍。

清雍正初年，第一次以帝王和国家的名义，确定‘天地君亲师’ 的次序，并对其意义进行了诠释，特别突出了‘师’的地位和作用。从此， ‘天地君亲师’就成为风行全国的祭祀对象。”不难看出，天地君亲师牌位的起源与儒家思想有着一脉相承的联系，统治者对天地君亲师的极力推崇，也说明了天地君亲师这一伦理价值系统可以从思想上稳定社会秩序，有利于统治阶级对社会进行管理。

1、以天地为核心的自然伦理思想古人认为天是可以与人发生感应关系的存在，天赋予人以吉凶祸福，它主宰人、特别是主宰国家王朝命运，并赋予人仁义礼智信的存在，同时天又是与自然互为代表的，对天的崇敬，也是对自然的敬畏，因此，天成为人们敬畏、供奉的对象。古有天为父地为母之说，亦即说人类是天地所生所养。

天，在传统的观念中是人间祸福的主宰，也是自然的支配者。它不仅会给人类带来福泽，同时也会降临灾难。地，生长万物， 以供人们的衣、食、住、行。天无日月，就无昼夜、四季的交替，没有阴阳的交替，大地上的万物就不能生长。天地、人三者是互为统一的，老子的“人法地，地法天，天法道，道法自然”[2]就是最为精辟的诠释。

2、以君亲为核心的宗法与伦理思想所谓君，主要指历史上的有道明君，如屯堡神榜长联中的“上古制字，苍颉圣人” “始制衣冠，轩辕帝君” “后稷教稼，神农帝君”“东厨师命，灶王二君”，正是诸如苍颉、轩辕、后稷、神农等圣君，把人类从茹毛饮血的蛮荒时代引导至文明时代，发明了各种生活工具，提高了生活质量，奠定了人伦大纲，为人类社会文明的发展，做了巨大的贡献。这里的“君”，又有至尊之意，还可以理解为国君、君主、天子、皇帝，亦即一个国家的最高统治者。皇帝代表天来统治黎民百姓，因此，百姓必须绝对服从、拥护，对统治者的顺从，也就是对天的敬畏。亲，不仅只针对至亲者父母，也指整个家族、亲缘血脉关系。《二十四孝》的故事广为流传，可见中国传统孝的观念已深入人心，屯堡神榜把亲放到中条幅，就是教育后代为人子女应当孝顺父母。在古代中国宗法制度是由氏族社会父系家长制演变而来的，是王族贵族按血缘关系分配国家权 力，以便建立世袭统治的一种制度，其特点是宗族组织和国家组织合而为一，宗法等级和政治等级完全一致。君亲位的突出，更加鲜明地印证了其宗法与伦理思想的根深蒂固。

3、以师为核心的行为准则伦理思想师，主要指圣哲，神榜上供奉的“大成至上，先师孔子，四配十二哲，两广诸贤”都是师的表率，屯堡人将其奉于神榜，不仅教育后人要记住这些圣哲，更要以其为精神典范，规范人们的言行举止，时刻铭记作为师者的教诲，将其道德精神融会贯通到具体生活之中。

综而观之，天地君亲师综合了自然伦理、宗法与伦理以及行为准则伦理的价值观，这正是中华民族传统文化的精髓。对天地君亲师的崇奉祭拜，正是古人追求社会和谐繁荣昌盛的集中体现。

三、屯堡文化中伦理价值观的现世意义

天地君亲师作为中华民族祭祀的对象历史悠久，其形成的意识形态和思想道德规范，已深深地渗透在中华民族家教家传的言行举止之中。屯堡人对天地君亲师的祭奉，不仅体现出屯堡人的精神信仰，也映照着屯堡人的伦理价值取向。值得注意的是，屯堡人这种焚香祭拜天地君亲师牌位的现象在本质上又有别于宗教祭拜，它源于祖宗祭拜，其意义又远超于祖宗祭拜，随着时代的变迁，这种行为就成为了屯堡民间广为流传的一种风俗习惯。

屯堡人家的神榜通常置于正屋，一进家门，即可看见。其位置的醒目，无时无刻不在警示着每一个家庭成员要铭记供奉的内容，并身体力行之。正屋对屯堡人来说，是一个庄重严肃的地方，是家庭祭拜、商议大事、教育子女的神圣之地，将天地君亲师供奉于此，希望得到列祖列宗的庇佑与指点。

在屯堡乡民社会，整体受教育的程度并不很高，特别是解放前出生的屯堡人，能识文断字的并不多，能对所供奉神榜做详解的屯堡人就更少了，但这并不阻碍屯堡人以其丰富的内容教育子女，即便是目不识丁的屯堡妇女，也能通过口授的方式，大致说出神榜所供奉的内容及其意义。600多年来，屯堡人正是以供奉这种淳朴而虔诚的方式，世世代代秉承祖宗教诲：敬畏天地、精忠报国、孝顺父母、尊师重教。正如许道云先生所说， “屯堡人的神榜是一块教育牌匾，具备了丰富的教育价值。

屯堡人将其崇拜的人物偶像加以神化，寓教于供，是早期屯堡人家庭教育的一个特色，其教化作用至今还在屯堡人家庭教育中产生一定影响。”越来越 希望艺术、评论和教育把社会现实展现成一种问题多多的现实。”但导演的这种明智确实既增加了影片在不同类型群体中的可接受性，同时又避免了因过度执着于自我表达而走人孤独的镜中迷宫的倾向。

篇9：屯堡文化中的伦理价值观论文

屯堡文化中的伦理价值观论文

在中国古代伦理中，儒家占据着整个传统伦理思想体系的主导地位。封建统治阶级借助儒家伦理道德作为统一各族的准则，在一定程度上起着积极的作用， 曾促进汉民族的形成和各民族的融合，屯堡文化正是一个鲜活的见证。要了解屯堡文化的伦理道德思想，首先还得从屯堡人世代供奉的祖宗灵位说起。

一、天地君亲师是屯堡人伦理观念的核心屯堡文化是明代从江南随军或经商到滇黔的屯军、商人及其家眷生活方式的遗存，随着时代的变迁，贵州安顺一带的屯堡人几近完整地保存着600余年前江南人的生活习俗。历经岁月变迁，屯堡人天地君亲师的核心思想仍祭奉在他们的祖宗灵位上，得到世代供奉与传承。

天地君亲师是中国民间祭祀的对象，是古代祭天地、祭祖宗、祭圣贤等民间祭祀的综合。屯堡人的家中，房屋的正室设有供奉的神榜，将天地君亲师置于正中醒目位置，把“先师孔子”置于首位，“历代祖先”置于末位以供奉。屯堡人家的神榜一般分为上下两部分，天地君亲师位置于上部分，分别由一副对联、一副长联、一副子联、以及中条幅构成。

对联： (上联)天地德祖宗恩当酬当报;(下联)黄王土圣贤书可耕可读。

子联：(上联)天地盖载恩，国家水土恩;(下联) 日月照临恩，父母养育恩。中条幅：天地君亲师位。(有些人家“君” 为“国”)长联：(上联)大成至上，先师孔子，四配十二哲，两广诸贤，上古制字，苍颉圣人，始制衣冠，轩辕帝君，忠义仁勇，关岳二圣，文吕帝君，助笔魁星;(下联)当年太岁，至德尊神，和合二圣，文武财神，后程教稼，神农帝君，东厨师命，灶王二君，青城得道，丑午宫中，*氏堂上，历代祖先。当中的“*” 为家庭姓氏，随各家的姓氏不而改变。

祭天地源于自然崇拜，中国古代以天为至神，主宰一切，以地配天，化育万物，祭天地有照服天意，感谢造化之意。祭祀君王源于君权神授舰念，因为在封建社会君主是一国之象征，所以祭袍君主也有祈求国泰民安之意。祭亲也即是祭襁的意思， 由原始的祖先崇拜发展而来。祭师指祭圣人，源于祭圣贤的传统，不仅指作为万世师表的孔予，也泛指孔子所开创的儒学传统。

天地君亲师作为屯堡人长久以来祭拜的对象，充分地表现出屯堡人对天地的感恩、对君师的尊重、对祖辈的怀念之情。同时也体现出屯堡人的敬天法地、孝亲顺长、忠君爱国、尊师重教的伦理价值观。

二、屯堡文化中的伦理价值观天地君亲师牌位的产生根源于儒家思想，北京师范大学教授徐梓指出：“‘天地君亲师’的思想发端于《国语》，形成于《苟子》。东汉时期，在《太平经》中就出现了形式整齐的‘天地君父师’的说法。北宋初期， ‘天地君亲师’的表达方式已经正式出现。明朝后期以来，崇奉‘天地君亲师’在民间广为流行，把它作为祭祀对象也已经比较普遍。

清雍正初年，第一次以帝王和国家的名义，确定‘天地君亲师’ 的次序，并对其意义进行了诠释，特别突出了‘师’的地位和作用。从此， ‘天地君亲师’就成为风行全国的祭祀对象。”不难看出，天地君亲师牌位的起源与儒家思想有着一脉相承的联系，统治者对天地君亲师的极力推崇，也说明了天地君亲师这一伦理价值系统可以从思想上稳定社会秩序，有利于统治阶级对社会进行管理。

1、以天地为核心的'自然伦理思想古人认为天是可以与人发生感应关系的存在，天赋予人以吉凶祸福，它主宰人、特别是主宰国家王朝命运，并赋予人仁义礼智信的存在，同时天又是与自然互为代表的，对天的崇敬，也是对自然的敬畏，因此，天成为人们敬畏、供奉的对象。古有天为父地为母之说，亦即说人类是天地所生所养。

天，在传统的观念中是人间祸福的主宰，也是自然的支配者。它不仅会给人类带来福泽，同时也会降临灾难。地，生长万物， 以供人们的衣、食、住、行。天无日月，就无昼夜、四季的交替，没有阴阳的交替，大地上的万物就不能生长。天地、人三者是互为统一的，老子的“人法地，地法天，天法道，道法自然”[2]就是最为精辟的诠释。

2、以君亲为核心的宗法的伦理思想所谓君，主要指历史上的有道明君，如屯堡神榜长联中的“上古制字，苍颉圣人” “始制衣冠，轩辕帝君” “后稷教稼，神农帝君”“东厨师命，灶王二君”，正是诸如苍颉、轩辕、后稷、神农等圣君，把人类从茹毛饮血的蛮荒时代引导至文明时代，发明了各种生活工具，提高了生活质量，奠定了人伦大纲，为人类社会文明的发展，做了巨大的贡献。这里的“君”，又有至尊之意，还可以理解为国君、君主、天子、皇帝，亦即一个国家的最高统治者。皇帝代表天来统治黎民百姓，因此，百姓必须绝对服从、拥护，对统治者的顺从，也就是对天的敬畏。亲，不仅只针对至亲者父母，也指整个家族、亲缘血脉关系。《二十四孝》的故事广为流传，可见中国传统孝的观念已深入人心，屯堡神榜把亲放到中条幅，就是教育后代为人子女应当孝顺父母。在古代中国宗法制度是由氏族社会父系家长制演变而来的，是王族贵族按血缘关系分配国家权 力，以便建立世袭统治的一种制度，其特点是宗族组织和国家组织合而为一，宗法等级和政治等级完全一致。君亲位的突出，更加鲜明地印证了其宗法的伦理思想的根深蒂固。

3、以师为核心的行为准则伦理思想师，主要指圣哲，神榜上供奉的“大成至上，先师孔子，四配十二哲，两广诸贤”都是师的表率，屯堡人将其奉于神榜，不仅教育后人要记住这些圣哲，更要以其为精神典范，规范人们的言行举止，时刻铭记作为师者的教诲，将其道德精神融会贯通到具体生活之中。

篇10：中美文化差异下商务礼仪行为中时间观念的比较论文

一、商务礼仪概述

（一）商务礼仪的涵义

礼仪是一种行为规范和准则，指人们在社会交往活动中为维系社会正常生活、正常秩序而约束个人行为、共同遵守的道德规范，包括社交礼仪、商务礼仪、服务礼仪、政务礼仪、涉外礼仪等。

商务礼仪是指人们在从事商务活动中广泛遵循的、体现相互尊重的行为规范和准则，既有礼仪的基本内容，也有商务礼仪的特点。世界经济贸易活动的深入发展，需要各国都遵循商务活动中的商务礼仪行为规范和准则。

（二）商务礼仪的作用

1.有助于塑造良好形象

商务活动中商务人员个人和团体的形象是通过良好的礼仪体现出来的，而且礼仪深层次还体现一个人文化底蕴、文明程度、社会公德等内容，是赢得对方好感和继续交往的启门砖。塑造企业形象和个人职业形象对于现代企业和商务从业人员来说成为一项重要的任务。其实在商务活动中，良好的个人形象和企业形象能提升对方的可信任度。若商务人员能做到举止有度，言辞得当，落落大方，从容不迫，那么对方就会产生信任感、安全感，就會增进你在对方心中的重要性，为彼此之间的沟通做好良好的铺垫，从而促进商务活动的发展，为取得成功奠定基础。反之，如果商务人员在沟通中表现出懒散拖沓，举止不得当规范，则会产生不良效果。

2.有助于建立良好的人际关系

首先，良好的礼仪举止给人亲近感，使沟通双方更容易相互接受。给对方留下好的第一印象只需要做到微笑，文明礼貌，着装整洁，也要牢记他人姓名，懂得倾听，善于倾听。若想进一步给人留下好印象，可以设法去了解对方，比如了解对方的风俗习惯、感兴趣的话题、商品需求等，给对方予以真诚的赞赏等，这些好的习惯可以在谈判中提高对方对自己的认同感。其次，提升谈判的信服力也需要提升商务礼仪。任何一种以良好方式开始的商业交往和谈判，都需要双方多倾听。按商务礼仪的准则要求去做，有利于交流沟通，收获成功。

3.有助于提高企业在商业活动中的效益

商务活动说到底是双方利益争取的过程，商务礼仪这种无形资本虽不直接产生经济利润，但发挥得好却会使商务往来获得最大收益。美国形象设计大师罗伯特·庞德说过：你的整体展示——服装、身体、面部、态度为你打开了胜利之门，你的出现正在向世界传递你的权威、可信度与被喜爱度。礼仪能最好地表现出一个人的教养、风度以及人格魅力。在如今这开放的世界，要想使自身能够快速的发展壮大，就要展示出良好的个人礼仪，让人乐于与你交往，开拓自己的人脉，必须要做到自我形象的提升，从而提升自己的竞争力。

二、中美不同文化背景下商务礼仪行为中时间观念的比较

时间观念源自人类观察感知到的自然运动和人文运动的有序性，是物理时间，具有文化性，也就是说文化是时间中的文化，时间是文化中的时间，中国人的时间观念与四季轮回、日夜交替、阴阳两极的观察有关，认为时间像个圆，循环往复。而美国人受基督教和犹太教文化影响，认为时间有起点，是线性的，从起点到终点，是单行道，只有从起点到终点流向，不会逆行。

（一）中国人的循环时间观和美国人的线性时间观差异

1.循环时间观和线性时间观内涵不同

中国人的时间观是循环性观念，认为时间既然是可循环使用的，那么也就是说时间是取之不尽用之不竭的资源，流逝的时间可以再往复，这种循环时间观的产生与中国悠久的文化历史、经济发展相对滞后的现况有关。

美国人的时间观是线性观念，时间是冷酷的、无情的，既无法改变的，又无法替代，能做的就是惜时如金，规划好事情，将要做的事情分布在不同时间计量单位上，可以是年、月、日、时、分，甚至是秒内，这种线性时间观的产生与美国不断强盛的文化背景、称霸世界的历史发展轨迹息息相关。

2.不同的时间观决定了对待时间态度不同

中国人的循环时间观使得中国人对待时间相对较松散，有时间安排，却不把遵时守时作为硬性条框去执行。如开会，民间有这样的顺口溜最能形象说明中国人的时间观念，“八点钟开会，九点钟到，不耽误十点钟听报告”。守时者长时间等待，迟到者拖拖拉拉，早退者很随意，缺席者肆无忌惮，不受任何惩罚。

美国人的线性时间观念认为时间是向前流动的，失去了就永远失去了，需要珍惜、恪守，各种事情被时间计量，起程、开会、内容、问题都在规定的时间内完成，严格走日程，走流程，走程序，先做什么，再做什么，最后做什么，每个人应完成的工序、时间，都有严格的限定。

3.不同的时间观决定了时间工作展望性不同

中国人的循环时间观使人们总想躺在过去老本里睡大觉，生活节奏慢，抱着循环观念，极少谈及未来发展，更喜欢过去的文明、优越，中国的“四大发明”就是一个典型例子，说起中国古文明发展历史，少不了谈“四大发明”。

众所周知，发达国家如美国借助类似“四大发明”早已创新发展引跑世界，阿基米德的“给我一个支点，我可以将地球撬起”的声音更具有开拓性，督促着美国人大步向前迈进，不敢停留。

（二）中国人的多向记时制和美国人的单向记时制差异

霍尔将时间使用分为两种范畴，即单向记时制和多向记时制。这种分类与循环性、线性时间观念分类方法有其共性，即多向记时制与循环性的兼容，单向记时制与线性的兼容，不同是循环和线性时间观侧重强调时间观念的产生和主观主张，单向和多向记时制则强调工作在时间中的运行，美国便属于单向记时制国家，而中国属于多向记时制国家。其差异主要表现以下方面：1.时间分散度不同

中国人的多向记时制时间观指在一个时间内可以做多件事情，时间被多次分配，离散度较大。

美国人的单向记时制时间观要求一个时间段内只做一件事情，时间属单向分配，较为集中。

2.计划的稳定性不同

中国人的多向记时制时间观在制定好的计划中体现过多的多变性，不稳定，中国人常说“计划不如变化快”，折射到人际交往中，容易让对方感到不确定因素较多，不易把控。

美国人的单向记时制时间观在制定好的计划中体现过多的稳定性，美国人善于做计划、做筹划，并照计划行事，极少更变，除非特殊。

3.时间的公平性不同

中国人的多向记时制在某种程度上具有较普遍的时间不公平性。中国人善于建立各种人际关系，更关心工作之外的事情，如上级领导、导师和老师、有权威和经济地位的人。多向记时制时间观念拥有的高语境文化，“一切尽在不言中”，“你懂得的”。

美国人的`单向记时制在很大程度上具有较普遍的时间公平性。任何人都被要求对时间的尊重和敬畏，无特殊，美国人更喜欢建立短期人际关系，因为长久的人际关系有较多的、难控的因素，而短期人际关系可避免无谓打扰，有效做事。美国人的单向记时制时间观念属于低语境文化，交际中需要详细具体的信息。

三、中美时间观念差异对商务交往的影响

（一）英漢语言词汇中时间不对应

美式英语中的时间词汇与汉语言中的时间词汇不吻合，易产生错解和误解，中国如一天的“日出而作，日落而息”生活和工作习惯，是太阳升起的时候计入一天的开始。美国人以午夜12点开始计入一天的启程。

在时间观念上也不同，如英文中“am.”和“pm.”，前者表示凌晨12点到正午12点，后者表示中午12点到凌晨12点，这不是时间点的表达，而时间段的表达，中文用“上午”和“下午”时间段词解释也不尽其意。

（二）时间观念差异对日程安排的影响

1.公私时间的观念不同

中国人公与私所用时间往往不分，办公时间可以办私，办私时间可以办公，你经常可以遇到会晤洽谈时，中国人随意接听与工作无关的私人电话，或命令下属工作，不停地打断谈话，不以为不妥。

美国人则相反，公与私所用时间往往分明，不掺杂在一起，工作时间处理公务，不会做与工作无关的事情，更不会遇到中国人会晤洽谈时出现的行为举止，且认为是不礼貌的，是对他们的不尊重，因为美国人在专心做一件事被打扰时会感到恼怒。

2.对节假日的态度不同

中国人休假计划经常改变，休假中如果被通知有新的工作，可以无条件地终止休假回到工作岗位上。

美国是一个宗教国家，大多数人信仰基督教，周日做礼拜是个神圣日子，应该遵从上帝意志，让人们休息不做工作。

四、与时俱进，转变观念，迎接挑战

不管是循环时间观还是多向记时制时间观，对中国来说都有其消极的一面，不适应时代的发展和改革开放的步伐，自中国加入世贸组织后，也逐步意识到良好的时间观念有助于促进国际间高效交流，开始向线性时间观、单向记时制时间观念过渡，但想要转变时间观念，须做到以下几点：

（一）珍惜时间

时间是一种宝贵资源，是单程票车，单向行驶，只有前进，没有后退，时间不象其他的资源那样，可以再制造、再储存，今天过去了，就永久性失去了，没有岁月可回头，人们能做的只有珍惜，抛弃那些惰性、等待和苟且思想，牢固树立时间观念。

（二）尊重时间

遵守约定时间，赴约者既不早去等待，又不迟到让别人等待，双方对既定的时间有着早已习惯的坚守，迟到者以此为羞，做出诚恳的道歉，为给他人带来时间消耗和浪费感到不好意思。

（三）恪守时间

按预期完成好交给的工作，做到讲诚信、重诚信，千方百计、不遗余力地在规定期限内完成任务，而且将完成工作作为做人、做事的本分，树立没有完成工作要受到惩罚的观念。

商务礼仪中涉及到历史、信仰、宗教、民族、文化、个体等广泛内容，其中文化的影响力越发显得重要和突出，认识中美文化背景下的时间差异，并了解这些差异对商务合作的影响，积极有效应对，就能找到更佳的交流沟通方式，借助商务礼仪促进中美商务合作。

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