1. 北京大学新闻与传播学院 关世杰 Guan Shijie Peking University May 13, 2009 ， Sweden Values and intercultural communication

2. Beside the ways of thinking, human’s brain will treat the massage according to one’s understanding about meanings of the world, the life, values, ethic and so on to judge those message, forming one’s attitude and guiding one’s practice. The person is not easily aware of his/her weltanschauung (world view) and values usually, as they are parts of “iceberg” under deep sea.

3. Outline I. Weltanschauung II. Values III. Values and intercultural communication

4. I. Weltanschauung 1. Outlooks on world and life –Definition of Weltanschauung China: Weltanschauung is a philosophical concept which refers to the understanding of the basic characteristic of the world. Japan: the outlook on world is the opinion and attitude toward human beings and supernatural existence like Buddha, (the position, function and relations of human world) and the nature world. –Different characteristics of different Weltanschauung are consisted of different relations among god, human and nature.

5. Quiz 1 Picture the understanding of yourself about relationship among God, human, and nature using three circles.

6. Quiz 2 Please using circle to picture the relationship among god, human and nature in Chinese culture, Christian culture and Japanese culture.

7. According to the Jewish and Christian views, God is infinite while human and nature are finite. As finite existence, humans have souls while nature doesn’t; hence the hierarchy of the three: god- human- nature.

8. God Human Nature Christian views

9. 2. Religions and the outlook on the world –Only 1 billion out of 5 billion people had no religions all over the world in 1993. –Religion is very important for the outlook on world in a specific culture. It has a set of comprehensive rules of formation of the world. Every religion states that things are created by God.

10. According to the World Culture Report 2000 of the UNESCO, among 158 countries and regions, only China, Mongolia, North Korea, Czech, Cuba, Haiti, Turkmenistan have a majority of unreligious population.

11. The main religion in Japan is Shindo and Buddhism. Shindo is the most populous religion in Japan; almost every Japanese is a believer of it. There are more than 100 million believers and 94.19 million believers of Buddhism, 1.74 million Christians and 10.21 million believers of other religions, mounting up to 211 million persons, twice many as the total population of 118 million. Nowadays in China, atheist and non-religious person are the majority. In the 1.3 billion people of China, the believers of all kinds of religions are 100 million or so, 7.7% of the total population.

14. Percentage of parents who hold the opinion that “religion is so important that it should be taught to the kids” Canada 31U.S. 54Spain 25Austria 23 France 13U.K. 19Portugal 26Slovenia 21 Denmark 9Belgium 16Bulgaria 11Estonia 3 Sweden 6Finland 13Latvia 9S. Korea 19 Hungary 24Lithuania 21Brazil 46Holland 14 Romania 43Chile 54Japan 7Norway 14 Mexico 40India 38Italy 36Switzerland 24 China 2Nigeria 77Ireland 57Byelorussia 6 South Africa 50 East Germany 16 West Germany 20 Argentina 28 Russia 8Turkey 44Mean 20

16. A research carried on the pieties of religion in 17 industrial countries reflected that U.S. is the first without doubts. U.S. is a religious country while Europe is often described as a kind of secular nations. Now U.S. is becoming more and more religious than it was 20 or 30 years ago. Most Americans have a strong emotional connection with God and the nation while the Europeans tend to stay away from them. Americans prefer to discuss questions in certain standards of good and evil which exerts to its extreme in the government. -----Samuel Huntington

17. Different relationship between religions and government Christian nations: religion and empire, church and the nation are dichotomous. Orthodox nations: god is pal of the empire Islamic nations: Allah has a superior power over the empire China: the empire was the god in the history; now political power overrides theological power.

18. The difference of Islamic culture and Chinese culture A. Islam believes that Allah is the core of the whole system and human beings are the creation of Allah. They have to believe, oblige to Allah’s teachings and fulfill their promises. Chinese culture believes that individuals have responsibility to family and society so one needs to obey the rules of hierarchical institutions.

19. B. Islam has the credos of the afterworld life and revival, emphasizing the continuity and transcendence. Chinese culture focuses on this life, does not discuss about ghosts or god even if their existence is admitted. The afterworld life and the transcendence of religion are downplayed. The concepts of universe and human beings, life and death, people and ghosts, grandparents and grandchildren are all included in the system of human beings.

20. C. Islamic lifestyle diverges with Chinese traditions, too. Muslims don’t eat pork, lard, or marry the pagans. They also have habits of simple inhumation after death. Chinese people generally lay offerings for their ancestors and are quite concerned with the burials. They like Fengshui ( 风水 ) and practicing divination. Chinese is agricultural so pork is the main source of meat in their diet.

21. Both Chinese and Islamic cultures share the spirit of “respecting the universe” and humanistic concerns. A. Respecting the universe: the Chinese sages strives for humanities and the universe is also included in the interpersonal getting-along ways. The universe here refers to the protean righteousness. Islamic sages strives for the rules of the universe, concerning the way to get along with Allah, which includes the way to get along with people. B. Islam requires justice, righteousness, kindness which share the same core with Chinese culture

22. Religion serves as the most fundamental and hidden part for culture, influencing attitudes, belief, cognitions, values and outlooks on life of the specific culture. China has a tolerant religious culture that bears Buddhism, Taoism, etc. There was not serious religion war in Chinese history. It is totally different from the monotheism such as Christian and Islam.

23. 3. Difference in significant issues of Weltanschauung American anthropologist F. Kluckhohn identified 5 orientations, live categories of beliefs and behaviors that are universal. This means that all cultures have to work out solutions to these issues. Beside her list, I add two orientation “The relationship between mental and substance (material)” and “ O utlooks on life” The following is the scheme of basic orientation of weltanschauung

24. scheme of orientations orientationVarieties The relationship between mental and substance Materialism dialectic materialism mentalism Relationship to nature Nature control Harmony with Humans control Humans Nature Nature The nature of human beings Basically good Mixture of good Basically Evil and evil Outlooks on lifeThis life this and that otherworld Sense of TimePast present future ActivityBeing –who you Growing- Doing—what you are becoming are doing Social relationFamily group individual

25. I would like discuss 4 of 7 orientations in detail in following part.

26. 1) The relationship between mental and substance Philosophy point of view Materialism: Which one comes first? Substance or mental (or spirit)? Materialist believes that substance comes first originally. Where do we come from? Is man evolved from ape, or is man created by God? dialectic materialism Mentalism (spiritualism) dialectic mentalism

27. 2) Relationship of humans with nature Relationship to nature Nature over humans Harmony with nature humans over nature Accept your fate live according to the make life comfortable rhythms of nature and convenient Life is outside the Everything has its problem can be individual’s control own character solved once we know the fact Be humble Be balanced Be objective

28. Traditional Chinese attitude to nature is “ Harmony with nature”. (“ 天人合一 ”) Human integrates with nature). It can be seen in traditional painting of China. In present time China adopt the western attitude toward the natural world to modernize itself. Traditional Western attitude to nature is “humans over nature” Western attitude are changing because people now realize that the Western mastery over nature philosophy causes problem as well as providing benefits.

29. Development of outlook on nature Ancient timesRenaissance Modern Types of nature Organic natureMechanic nature Cybernatic nature PhilosophyNaturalTechnical, mechanic Scientific, social world Foci of controlExternal control Internal controlproportional external and internal control Positive effectArt, performance Technique, change Applied science, development

30. Different cultures adopt different attitudes toward nature Conquer, succumb to, or be in harmony with? The attitudes toward nature affect the attribution of problems. The attitude that people hold to nature usually extend to other areas of life. If your culture teaches integration with nature, harmony and balance, you are likely to seek harmony and balance in social relationships as well. If you think you are separate from nature and can control it, then you probably think you are separate from others and can use scientific methods to control people and events.

31. This is true in the West where technology extends to the human world in the form of human engineering. The scientific study of human motivation and the invention of technologies to control it are the basis of professional practice in fields such as advertising, psychology, education, sociology, public relations and management.

32. Summer Palace, Beijing Haterfield Garden, Britan

34. Cognitive difference man-control culture nature-control culture Antagonize the environment a flexible attitude, willing to reconcile to keep peace Conflicts and boycott show faith harmonious, sensitive Individuals, own group and organization others are the focus of concern Uneasy when the environment changes or is out of control feel fine with the change of nature

35. Human nature Basically evil Mixture of good Basically good and evil Expect to find evil Separate good from Protect people’s And fight against it. evil virtue Punish bad behavior Identify strengths and Reward good weaknesses behavior Save people from Reward the good in Find the most their evil nature people and punish virtuous people the bad 3) Human nature

36. Confucius believed that human nature is basically good. Three Character Primer ( 《三字经》 ) is the basic kindergarten reading in China. It is said in its first sentence,” human nature is good when persons come into the world”. “ 人之初, 性本善 ”

37. The traditional Western belief about human nature is that humans are basically evil. We see this in the Bible story of Adam and Eve. God throw them out of garden of Eden because they ate the fruit from the Tree of knowledge. From that time on, according to Christian teaching, all humans have been born with original sin. That means they do evil as part of their nature and can onlybe saved from evil by God. “ 人之初, 性本恶 ”

38. As the result of influence from western culture, Chinese traditionally basic belief is changing to a mixture of good and evil, while the original belief continues to flourish alongside the present belief. As a result of the rise of humanism in the west, this basic belief has changed to one of seeing humans as a mixture of good and evil.

39. Traditional Western view of human nature shows up in modern theories that seem to have nothing to do with religious beliefs. The psychological theories of Sigmund Freud include the idea that infants are controlled by primitive desires (evil) and learn to control them (become good) as the personality develops. This contrasts sharply with the Chinese view that children are pure and good and learn to do bad things as a result of contact with bad influence in the society. Typically westerners stress the ability of people to change for better. Now they are more likely to think that education and other good influence, rather than god, will save them.

40. The direction of moral change in China is more likely to be from good to bad, rather than from bad to good as it in the West. Because this danger, it is the responsibility of those in authority, such as parents, teachers and political leaders, to protect the morality of those under their care and to be models of virtue themselves. In Chinese mass media, when the reporters write about the heroes or honored figures, they usually tend to idealize them. They invariably posses all virtues and have no defects, presenting these people as models of virtue. In west even the noblest figures usually have flaws. Ex- Present Bill Clinton of US was forgiven by American people for his mistakes that he had a bad relations with the girl student, as soon as he apologized.

41. The traditional view has also been incorporated into Western institutions in various ways. The distrust of human nature can be seen in American political institutions with their checks and balances. The legislative branch of government anf media journalists should keep an eye on the president, state governors and other government officials to make sure they do not do anything evil.

42. Shame culture and guilt culture China: shame culture In Chinese culture, people are encouraged to be good by others around them. If someone fails to live up to others’ expectations that they should be virtuous, he or she will have a feeling of shame. Some experts call Chinese culture as shame culture. Members of culture of shame care a lot about how they look like in others’ eyes. They put emphasis on interpersonal relationship, faces, which are totally different from the members of guilt culture. Western: guilt culture People are expected to know the difference between good and evil. If he or she does something wrong, he or she will feel guilty whether others know it or not. Members of guilt culture do not concern about others’ view so much because they think each individual should be responsible to God or the belief.

43. 4) Outlooks on life A. Definition and content –The target of life: why do we live? What should we achieve in the social activities? This is the core of outlook on life –The attitude of life: how to plan the life? –The remark of life: how to look upon the value of life? The meaning of life.

44. B. The cultural influence on the outlook on life –Chinese culture is not so religious so we don’t focus so much on the afterlife world as on the present life. The outlooks of hermits, secular and carpe diem all emphasize the present life.

45. Many people in western countries focus on the afterlife world. In the final judgment they want to enter the paradise rather than the hell. Hinduism disciples believe that the target of life is to purify oneself for the paradise and to achieve the eternal soul of universe. In Islamic society people try to understand the will of Allah and obliged to it. A pious Buddhist holds a pessimistic attitude towards the present life, taking it as a sea of unfortunate things. Living, aging, illness and death are all suffering things. So what people should do is to control their desire to get rid of the samsara ( 轮回 )of lives.

46. Taoism is the native religion of China. The aim of the Taoism is to live in this world as long as possible through two way of refining the elixir and exercising the Chinese yoga. “Bai Yun Guan” temple of Tao in Beijing

47. For example ： The monkey ate the elixir in Tao’s temple when he made trouble in the heaven in the famous traditional Chinese novel Journey to the West 《西游记》.

48. II. Values 1. The definition and elements of values –The definition of values Values are the standards for subject to make judgments and choices toward objects according to their meaning to themselves and the society. Rokeach thought that values are a set of beliefs about what people think are the best behaviors, or a faith system that puts behaviors in sequence of importance. generally speaking, it is a set of beliefs about what is important and what is not, what is worth doing and what is not.

49. 2. The characteristics of values and the types Characteristics of values –It is not as stable as the outlooks on world and life –As we can tell from the opening up period in China, the values of commercial and competition are respected instead of the foci on group rather than individuals, friendship rather than profit, cooperation rather than competition, heritage rather than creation.

50. Very important, important, unimportant values –For a warrior of independence Life Love Freedom –For a coward Freedom Love Life –For a martyr of love Freedom Life Love

52. Understanding intercultural communication issues with values Mainstream and exceptions: not all Chinese are collectivists, not all Americans are individualists Synthesis and analysis: the reason that we analyze the dimensions one by one is for better understanding. In reality, all the dimensions work together Incomprehensiveness: not all values in reality are included here. Practicality: values are presented only in practical communication

53. 3. Elements of values –Rokeach’s way of division –E. Hall’s High context and Low text –Hofstede’s way of division

54. Critiques: Rokeach’s way of division is Americanized way about values Concepts of “filial piety” ( 孝） and “chastity” （贞节） are not included. Here are Professor Guoshu Yang’s （杨国 枢） scale for traditional values in Chinese culture

55. Bearing hardships self-restriction saving faces Help family members work hard be harmonious with others Adventurous be faithful to family cooperate with members of a team Willing to learn obey the higher authority do not conflict with others Be consistent pursuing wealth learning Proficiency in a particular area have a careful expenditure knowing the interpersonal relationship Filial piety loving the nation be faithful Be responsible obey the authority be tolerant Righteous be resigned to one’s fate following the norms Be thrifty be careful be firm and stable Work hard be polite with each other 中庸 Obey the disciplines purge one’s mind of desires be sacrificial Do not do things to others that you don’t want to happen on you

56. Hofstede’s division (4+1) originally there are 4: –Individualism—collectivism –Power distance –Uncertainty avoidance –Masculinity-femininity

57. Collectivism and Individualism: which is more important? Individual or group? Col. Ind. Even in collectivist cultures there are different emphasis 1) Emphasis on nation (South Korea) 2) Emphasis on family (China) 3) Emphasis on group (Japan)

58. POWER DISTANCE: to what extent a cultural adapts to inequalities of power distribution in organization. The cultures with long power distance will take it as granted that the uneven power distribution is long-term and a must form of organization for the society. Authorities are worshiped and distanced. The cultures with short power distance will take it as a temporary fact that the uneven power distribution and is changeable through individual effort. The authorities are temporary, too.

59. Example: Denmark is a country with short power distance in that the political leaders are often scoffed or caricatured. The “ten commandment” is very popular in Denmark, It shows the egalitarian spirit: You shall not think you are somebody. You shall not put yourself on a par with us. You shall not think you are cleverer than us You shall not think you are better than us. You shall not think you know more than us. You shall not think you are more than us. You shall not think you are worth anything. You shall not laugh at us. You shall not think that anybody cares about you. You shall not think that you can teach us anything.

60. Dimension of uncertainty avoidance measures the extent to which a culture can accept ambiguous situations and tolerate uncertainty about future. Dimension of masculinity and femininity refers to the extent to which stereotypically masculine and feminine traits prevail in the culture. Mas. Ambition, assertiveness, achievement, strength, competitiveness and material acquisition. Fem. Quality of affection, compassion, emotion, nurturing and sensitivity.

61. Adding 1 dimension later: Long-term – short-term orientation One major criticism of Hofstede’s work is his Western bias to collect his data. To overcome this problem he offer a new dimension called long-versus short orientation (it is also called as Confucian dynamism). It oppose long-term to short-term aspects of Confucian thinking: persistence and thrift to personal stability and respect for tradition. Be concerned with either long term result or short term result.

62. 4. Different values Among Sweden, Chinese and American Cultures 1) Four aspects of comparison and result –Power distance –Individualism and collectivism –Uncertainty avoidance –Masculinity and femininity –Long-term – short-term orientation

63. The results ( in 40 country and region) Country or region Power distance Uncertainty avoidance IndividualismMasculinity scorerankscorerankscorerankscorerank Sweden 313529387110540 Taiwan China 5819692017364527 Hong Kong 688293725325717 U.S. 402646329116213 Australi a 362951279026114 U.K. 353135 893668 Canada 392748318045221 New Zealand 223749307965815 Average 52/64/50/ /

64. Long-term values for 23 countries or regions Country or regionLong-term orientation scorerank Mainland China118 1 Hong Kong96 2 China Taiwan87 3 Japan804 South Korea755 Singapore489 Sweden 12 Germany （ west ） 3114/15 UK2917 US25 18/19 Pakistan23

65. Power distance

66. Individualism and collectivism

67. I would like to make analysis on the individualism and collectivism dimension in detail only, as time is limited.

68. 2) The research of Chinese scholars supported the Hofstede’s result A. Guoshu Yang compared the values, attitudes and beliefs of traditional Chinese and western cultures to discuss the different social behaviors. He named the traditional Chinese mode “society- orientation” while American mode “individual-orientation”

69. Society orientationindividual orientation Relationship orientationself orientation Authority orientationindependence orientation Family orientationegalitarian orientation Others orientationcompetition orientation

70. The features of interaction in the Chinese society orientation

71. B. psychologist Ying Zhu’s study He discovered (employed FMRI ） that the Brodman Area in Chinese brain symbolizes both self and mother while westerners’ symbolizes themselves rather but not mother. This research shows that not only the manipulation of self- performance depends on the complex social cognitive process, but also the latter is influenced by the culture, which provides evidence for the rising of cultural neuroscience.

72. He said, “What I want to emphasize is that western philosophy, psychology as well as neuroscience are consistent in the concept of self in that they all stress the individual and exclude the relationship with others. That is to say, the initiative in philosophy and independence in psychology all reflected the symbolization of self rather than mother in Brodman Area. Chinese philosophy, psychology and neuroscience are also consistent in this concept. The self in psychology includes father, mother and best friends. Brodman area therefore symbolizes self and mother in result. In general, the western self is independent and unconnected while Chinese interdependent and connected. The features are shown in various levels of philosophy, psychology and neuroscience.”

73. The structures of the concept of self are different in eastern and western cultures. Western self stresses name, job, characteristics while eastern self is almost nothing without parents, best friends and colleagues. European countries have absolutely independent self which excludes best friends, parents and colleagues. He or she decides by him/herself. Chinese are more dependent on others opinions. Visiting someone and being asked “what do you want to eat?”, Chinese will say:” 随便 “ (anything will do),” while westerners: “steaks (or others.)”

74. 3) representation of difference between Sino-American value A. Open Ceremony of Beijing Olympic Games

75. B. A content analysis of Chinese and American textbook for primary students Cover of American textbook

76. Lesson 1

78. Lesson 2

79. Lesson 3

80. Cover of Chinese textbook

81. Leeson 1

82. C. Chinese communication is listener- oriented while American speaker-oriented Are you not going to lib? –Chinese: yes, I am not. –American: no, I am not. When answering a “yes” or “no” question, the English native speakers focus on their own opinions while Chinese focus on other’s.

83. D. Self-group and ex/internal group relations Chinese American

84. E. Other Exhibition ChinaU.S. Chinese: 鄙人（ BIREN ） I is always capitalized Help and interdependenceself independence Collective worksindividual works Save face for both of usno face for other Close relationsPrivacy Similaritypersonality Interpersonal harmonypersonal competition Collective comes firstindividual comes first Dutyright Authorityagainst authority Approval of national authorityagainst especially national control

85. III. values and intercultural communication 1.In communication within cultures, both of the participants share the same values, therefore the values are further strengthened by communication. 2.In intercultural communication, different values will not be strengthened but they can learn from each other.

86. 3. Universal ethics We explore the universal sameness as well as difference.

87. A. The importance of universal ethics It insures a new global order. Only by laws, norms and customs we cannot create a better global order. The realization of peace and justice as well as the protection of the world are all dependent of people’s willingness to adopt righteous actions. Without a universal ethic there will be no better global order.

88. International laws and universal ethics are resorted to in response of the forming of “global village” Charter of the United Nations, The Human Rights Charter, The Universal Declaration on Human Rights, … The Universal Declaration on Cultural Diversity

89. B. The definition of universal ethics Universal ethics refer to: the common understanding of some regulative values, standards and attitudes; A set of common values, standards and attitudes of the lowest level which are confirmed by all religion and supported by all believers.

90. C. The content of universal ethics Respect lives Be righteous and fair Be honest Love each other. Four promises (a modern expression of the 4 covenants in the ten covenants)

91. Universal ethics and intercultural communication Everybody should talk and behave honestly. Nobody is supposed to lie, no matter how powerful he or she is. Privacy should be highly respected and protected. The freedom to criticize social organizations and governmental actions of media is necessary to hold a fair society; but this freedom should be carefully applied. For media, it is of special importance to report truthfully and accurately. Any reports with claptraps should be avoided.

92. Two basic requirements –Everyone should be treated humanely. –Don’t do anything to others if you don’t want the same thing happen on you. –“ 己所不欲，勿施于人 ”

93. Confucian ethics on intercultural universal ethics Don’t do anything to others if you don’t want the same thing happen on you It has been cited for many times and is regarded one of the pillars of the universal ethics

94. D. Needing the cooperation among all global villagers It is needed that cultures of all over the world should contribute their wisdoms to promote the birth of an universal ethics. Finishing this great task is still on the way.

95. THE END Thank you very much!