［已解决］G2772－25/63

DeliciaAn

10月31日，又回见了自己的老帖子。然后自己解答一下吧。
G2772-(25/63)

In 1977 theprestigious Ewha Women’s University in Seoul, Korea, announced the opening ofthe first women’s studies program in Asia. Few academic programs have everreceived such public attention. In broadcast debates, critics dismissed theprogram as a betrayal of national identity, an imitation of Western ideas, anda distraction from the real task of national unification and economicdevelopment. Even supporters underestimated the program; they thought it would be merely another of the many Western ideas that had already proved useful inAsian culture, akin to airlines, electricity, and the assembly line. The founders of the program, however, realized that neither view was correct. Theyhad some reservations about the applicability of Western feminist theories tothe role of women in Asia and felt that such theories should be closelyexamined. Their approach has thus far (thusfar: 迄今) yielded important critiques of Western theory, informed bythe special experience of Asian women.

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 ofevents involving interesting or intense conflict of forces), family members are assumed to be engaged in a Darwinian struggle against eachother—father against son and sibling against sibling. Such a concept projectst he competitive model of Western society onto human personalities. But in the Asian concept of personality there is no ideal attached to individualism or tothe 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 o fthe group, not by individual self-assertion (1: the act of asserting oneself or one's own rights, claims, oropinions 2: the act of asserting one's superiority over others). Theideal is one of interdependency.

In such acontext, what is recognized as “dependency” in Western psychiatric terms isnot, in Korean terms, an admission of weakness or failure. All this bearsdirectly on the Asian perception of men’s and women’s psychology because menare also “dependent.” In Korean culture, men cry and otherwise easily showtheir emotions, something that might be considered a betrayal of masculinity inWestern culture. In the kinship-based society of Korea, four generations maylive in the same house, which means that people can be sons and daughters alltheir lives, whereas in Western culture, the roles of husband and son, wife anddaughter, are often incompatible.

2.     It can be inferred from the passage that Korean scholars in the field of women’s studies undertook an analysis of Freudian theory as a response to which of the following?

(A) Attacks by critics of the Ewha women’sstudies program

(B) The superficiality of earlier critiques of Freudian theory

(C) The popularity of Freud in Korean psychiatric circles

(D) Their desire to encourage Koreanscholars to adopt the Freudian model（E）

(E) Their assessment of the relevance and limitations of Western feminist theory with respect to Korean culture

求大牛帮解释题干的意思，以及怎么看出来正确答案是E的啊。
题目的意思：这帮研究女性的韩国学者过，分析弗洛伊德的理论用来回答下列那一个内容。（可以推断出来的）黄色部分：
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.
韩国学者像西方女权人士那样去寻找弗洛伊德理论和社会之间的关系，但是是同西方理论家不同的方式。
E:他们评价西方女权理论与韩国文化之间的相关性与限制性。

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In 1977 theprestigious Ewha Women’s University in Seoul, Korea, announced the opening of the first women’s studies program in Asia. Few academic programs have everreceived such public attention. In broadcast debates, critics dismissed the program as a betrayal of national identity, an imitation of Western ideas, anda distraction from the real task of national unification and economicdevelopment. Even supporters underestimated the program; they thought it wouldbe merely another of the many Western ideas that had already proved useful inAsian culture, akin to airlines, electricity, and the assembly line. Thefounders of the program, however, realized that neither view was correct. They （ 这个they 指代是哪个呀？）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 （ 这个their 指代谁的？）approach has thus far (thusfar: 迄今) yielded important critiques of Western theory, informed by the special experience of Asian women.
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 Freudiantheory assumes the universality of the Western nuclear, male-headed family andfocuses 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 ofevents 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 on to 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, oropinions 2: the act of asserting one's superiority over others). Theideal is one of interdependency.
In such acontext, 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 other wise 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.