25/63-T1

In 1977 the prestigious Ewha Women’s University in Seoul, Korea, announced the opening of the first women’s studies program in Asia. Few academic programs have ever received such public attention. In broadcast debates, critics dismissed the program as a betrayal of national identity, an imitation of Western ideas, and a distraction from the real task of national unification and economic development. Even supporters underestimated the program; they thought it would be merely another of the many Western ideas that had already proved useful in Asian culture, akin to airlines, electricity, and the assembly line. （提出一个现象：梨花大学建立女性研究，受到广泛关注）The founders of the program, however, realized that neither view was correct. They had some reservations about the applicability of Western feminist theories to the role of women in Asia and felt that such theories should be closely examined. Their approach has thus far (thus far: 迄今) yielded important critiques of Western theory, informed by the special experience of Asian women.第一段：提出一个现象：梨花大学建立女性研究，受到广泛关注。提出观点：西方女性理论要跟东方的实际相接合。

For instance, like the Western feminist critique of the Freudian model of the human psyche, the Korean critique finds Freudian theory culture-bound, but in ways different from those cited by Western theorists. The Korean theorists claim that Freudian theory assumes the universality of the Western nuclear, male-headed family and focuses on the personality formation of the individual, independent of (independent of: 不依赖...,独立于....) society. An analysis based on such assumptions could be valid for a highly competitive, individualistic society. In the Freudian family drama (a state, situation, or series of events involving interesting or intense conflict of forces), family members are assumed to be engaged in a Darwinian struggle against each other—father against son and sibling against sibling. Such a concept projects the competitive model of Western society onto human personalities. But in the Asian concept of personality there is no ideal attached to individualism or to the independent self. The Western model of personality development does not explain major characteristics of the Korean personality, which is social and group-centered. The “self” is a social being defined by and acting in a group, and the well-being of both men and women is determined by the equilibrium of the group, not by individual self-assertion (1: the act of asserting oneself or one's own rights, claims, or opinions 2: the act of asserting one's superiority over others). The ideal is one of interdependency.第二段：论据：F理论与东方不同。对比点必考。F理论：男性化、独立、竞争；东方：互相依赖

In such a context, what is recognized as “dependency” in Western psychiatric terms is not, in Korean terms, an admission of weakness or failure. All this bears directly on the Asian perception of men’s and women’s psychology because men are also “dependent.” In Korean culture, men cry and otherwise easily show their emotions, something that might be considered a betrayal of masculinity in Western culture. In the kinship-based society of Korea, four generations may live in the same house, which means that people can be sons and daughters all their lives, whereas in Western culture, the roles of husband and son, wife and daughter, are often incompatible.第三段：接着第二段说：不同的社会背景产生不同的理念。东方的男性依赖，西方独立。

1.     Which of the following best summarizes the content of the passage?这题花时49秒，选了D，做错了

(A) A critique of a particular women’s studies program无

(B) A report of work in social theory done by a particular women’s studies program

(C) An assessment of the strengths and weaknesses of a particular women’s studies program无

(D) An analysis of the philosophy underlying women’s studies programs（B）

(E) An abbreviated history of Korean women’s studies programs无

这题我做错了选了D philosophy 是idea D讲的是研究女性研究的一个理念分析 这正好是全文的中心