跨文化交際

內(nèi)容概要

《跨文化交際(第7版)》旨在增進(jìn)人類的人際交流能力和跨文化交流能力，講述了文化和交流之間的獨(dú)特關(guān)系，特別是來(lái)自不同文化背景的人如何交流思想、感情和信息。
本書適用于那些在工作或生活中碰到了跨文化交流問(wèn)題的人，其中既包括不同國(guó)家間的跨文化交流，也包括國(guó)內(nèi)不同文化間的交流，具有很強(qiáng)的實(shí)用價(jià)值。
《跨文化交際(第7版)》自出版以來(lái)。一直是美國(guó)該領(lǐng)域最流行的教科書之一。本書由拉里·薩莫瓦爾、理查德·波特等著。

作者簡(jiǎn)介

董曉波，南京師范大學(xué)外國(guó)語(yǔ)學(xué)院副教授，法學(xué)博土，碩士生導(dǎo)師，2009年——2010年美國(guó)佐冶亞大學(xué)法學(xué)院Dean Rusk
Center博士后；中國(guó)法律語(yǔ)言研究會(huì)研究會(huì)（CAFL）常務(wù)理事。主要研究方向?yàn)榉烧Z(yǔ)言學(xué)、商務(wù)法律文本翻譯、英語(yǔ)課程與教學(xué)和中西文化對(duì)比。曾主持江蘇省社科基金項(xiàng)目“我國(guó)立法語(yǔ)言規(guī)范化研究”、江蘇省教育科學(xué)“十一五”規(guī)劃項(xiàng)目“和諧社會(huì)構(gòu)建過(guò)程中的教育公平研究”等各類課題五項(xiàng)。已在《社會(huì)科學(xué)戰(zhàn)線》、《語(yǔ)言文字應(yīng)用》、《外語(yǔ)與外語(yǔ)教學(xué)》等期刊上公開發(fā)表學(xué)術(shù)論文八十多篇。出版專著兩部，合著兩部，譯著一部，主編教材十五部。
拉里·薩莫瓦爾，美國(guó)圣迭哥州立大學(xué)（San Diego State
Univeity）傳播學(xué)院教授，是跨文化傳播研究和寫作方面的權(quán)威人物。他在國(guó)內(nèi)和國(guó)際會(huì)議上發(fā)表了一百多篇學(xué)術(shù)論文，出版著作有13本之多。他與理查德·E·波特合著的傳播學(xué)專著多次再版。薩莫瓦爾熱心社會(huì)活動(dòng)，長(zhǎng)期擔(dān)任政府和私人部門的咨詢顧問(wèn)。
理查德·波特，美國(guó)加州州立大學(xué)長(zhǎng)灘分校（California State Univeity,Long
Beach）傳播研究系名譽(yù)退休教授，長(zhǎng)期從事跨文化傳播方面的研究與著述，出版著作有16本之多，他與拉里·A·薩莫瓦爾長(zhǎng)期合作編著跨文化的傳播領(lǐng)域的著作。
愛德溫·麥克丹尼爾，日本愛知淑德大學(xué)教授。

書籍目錄

第一章  交際與文化：未來(lái)的挑戰(zhàn)
第二章  文化的深層結(jié)構(gòu)：現(xiàn)實(shí)的根基
第三章  文化與個(gè)人：文化身份
第四章  形成對(duì)現(xiàn)實(shí)的解釋：文化價(jià)值觀
第五章  語(yǔ)言與文化：重要的合作
第六章  非語(yǔ)言交際：行為、空間、時(shí)間和沉默傳達(dá)的信息
第七章  文化對(duì)語(yǔ)境的影響：商務(wù)情境
第八章  嘗試進(jìn)入新的文化：做一個(gè)優(yōu)秀的跨文化交際者

章節(jié)摘錄

版權(quán)頁(yè)：   插圖：   These two contrasting perspectives should provide you with a greater understanding of the historical enmity influencing relations between Sunni and Shiites in Iraq as they endeavor to set religious interpretations aside and unite under a banner of nationalism. With the death of the last of the caliphates who had known Muhammad, the era of the "Rightly Guided Caliphs" ended and the Umayyad Caliphate （A.D. 661-750） began.This era brought many changes to Islam, one of which was the relocation of the capital from Medina in Arabia to Damascus, in Syria. Of greater importance, consolidation of the Middle East enabled Muslims to embark on the conquest of more distant lands.Soon the forces of Islam were moving into Central Asia and across what is now Iran and Afghanistan into the Indus River Valley （part of modern-day Pakistan）. To the west,Muslim armies marched across North Africa and crossed into southern Spain in 710.They remained a significant presence there until 1492, when Christian armies forced the Muslims to abandon Granada, their last bastion on the Iberian Peninsula. In the mid-eighth century, the Umayyad Caliphate was succeeded by the Abbasid Caliphate （749-1258） and the seat of government was moved to Baghdad. Under the Abbasids, an empire that had previously been controlled by an Arab hierarchy was changed into a multiethnic theocracy, dominated by Muslims of non-Arab origin. With Islam as the uniting force, all believers, regardless of ethnicity or place of origin, were considered equal. Under the Abbasids, Baghdad became one of the world's most important cities, and its wealth enabled Muslim emissaries to continue to expand Islamic influence. But this preeminence could not be sustained. As a result of political decline, agricultural failure, and the rise of numerous independent Islamic dynasties in other regions, by the tenth century Baghdad's control of the Islamic empire had become decentralized. These new powers further increased the spread of Islamic culture as the new dynasties sought to emulate Baghdad, becoming centers for learning, art, and craftsmanship.

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