[讨论]大全25/36请教思路

liu977

2772-GMAT-Passage 25 (25/63)

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. 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.

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.

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.

这篇文章没有什么生僻单词，也没有特别复杂得句式，但是奇怪的是连着读了三遍都没明白，云山雾罩的，请教NN们给分析一下全文思路吧

liu977

自己顶一个的说。。。

liu977

怎么没人理？？！！5555。。。

顽强顶。。。

蓝夕叶子

In 1977 the prestigious Ewha Women’s University in Seoul, Korea, announced the opening of the first women’s studies program in Asia. （TS。说明有一个programme在下面要被人指手画脚的。）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. （反对者反对这个programme的理由。记住是谁列举了一堆虾米东东，好定位。）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. （即使是这个programme的支持者也巨不爽这个programme，觉得也没啥了不起滴）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.（founder就开始说自己的理由了。这个programme是和西方的那些方法相反的，有自己成功之处，那些成功之处还被Asian women所检验了的）

蓝夕叶子

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. （接着上面一段的最后一句话举例：for instance，Korean critique 认为西方的有一个理论F可以拿出来当靶子）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（这个F理论不成功在哪里呢？就是它的assumption不对啊，而且它和东方的情况也是不一样滴－这一点下面进一步探讨）. 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（开始说，西方人的理论就不能搞定东方人性格的博大精深了）. 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.（说明西方人和东方人个性不同的地方）

蓝夕叶子

In such a context, what is recognized as “dependency” in Western psychiatric terms is not, in Korean terms, an admission of weakness or failure（所以，西方的理论运用到Korea来，就是failure的）. All this bears directly on the Asian perception of men’s and women’s psychology because men are also “dependent.”（一个例子的总叙） In Korean culture, men cry and otherwise easily show their emotions, something that might be considered a betrayal of masculinity in Western culture（在men上理论的运用是不行滴！）. 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.（说明在一个人的社会角色上的不相容）

我觉得这片文章的意思就在于，首先说明一个programme，有几个观点反对一下，但是邪不胜正，作者引出对西方理论的批判，然后说明西方理论怎么不好不好（直接反驳反对programme派的观点），从反面证明，这个programme是对的，属于正义的一方。

头昏，不知道说对了没有。拍砖吧，不过，不许打脸。

liu977

感谢叶子JJ

amber0919

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