英语翻译Abstract The analysis of Chinese maxims shows strongConfucian norms of filial piety operating in the family (Wang &Dai,2009).Admitting that the norm is also strong in Korea,weexplore the difference in selfhood between Korea and China.Taki

英语翻译Abstract The analysis of Chinese maxims shows strongConfucian norms of filial piety operating in the family (Wang &Dai,2009).Admitting that the norm is also strong in Korea,weexplore the difference in selfhood between Korea and China.Taki
英语翻译
Abstract The analysis of Chinese maxims shows strong
Confucian norms of filial piety operating in the family (Wang &
Dai,2009).Admitting that the norm is also strong in Korea,we
explore the difference in selfhood between Korea and China.
Taking a sociolinguistic approach,we characterize Chinese
collectivism as relational collectivism and pose the question of
how the collective works in Chinese selfhood.For comparative
purposes,we describe the working of the collective in Korean
selfhood and invite efforts to examine linguistic practice.
Key Words China,collectivism,Confucianism,Korea,
relationalism,selfhood
Bongyoung Choi
Korea Aerospace University,South Korea
Gyuseog Han
Chonnam National University,South Korea
Psychology of Selfhood in China:
Where is the Collective?
Confucius’ philosophy is deeply ingrained in many facets of life in
China—and in Korea as well.In the 13th century,Korean scholars
imported Neo-Confucianism and upheld it as the state ideology for the
following 500 years.Korea is regarded as the most Confucian country,
where the traditions and activities reflecting Confucian philosophy are
well kept and practiced routinely in daily life.Sharing these Confucian
norms and the collectivistic culture,the norms extracted from the
analysis of Chinese maxims by Wang and Dai (2009) are largely applicable
to the Korean society too.Despite many similarities in the two
cultures in terms of norm operation,however,subtle yet significant
differences can be noted if we examine the psychology of selfhood.
Selfhood is a highly inclusive term which deals not only with the self
but also with its positions (Hermans,2001) and relationships with
others and with collectives.For the analysis of selfhood,we start
with a scheme to reexamine the sphere of society.Applying a sociolinguistic
approach,we examine Chinese selfhood and Korean
selfhood with a focus on how the collective works.
Culture & Psychology Copyright © 2009 SAGE Publications
(Los Angeles,London,New Delhi and Singapore) http://cap.sagepub.com
Vol.15(1):73–82 [DOI:10.1177/1354067X08099616]
Commentary
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英语翻译Abstract The analysis of Chinese maxims shows strongConfucian norms of filial piety operating in the family (Wang &Dai,2009).Admitting that the norm is also strong in Korea,weexplore the difference in selfhood between Korea and China.Taki
摘要中显示了强大的格言分析
儒家规范的家庭中的孝道经营（王＆
戴相龙,2009）.承认的准则,也是在韩国,我们强
探讨在韩国和中国之间的自我的差异.
以语言社会学的方法,我们中国的特点
集体主义和集体主义的关系造成的问题
在中国如何自我的集体作品.为比较
目的,我们描述了在韩国集体工作
自我,请努力研究语言的做法.
关键词中国,集体主义,儒家,韩国,
关系主义,利己主义
Bongyoung彩
韩国航空航天大学,韩国
Gyuseog韩
全南大学,韩国
自我的心理在中国：
如果是集体?
孔子的哲学,是深深扎根于生活的许多方面的
中国和韩国以及.在13世纪,韩国学者
引进新儒学与坚持,作为它的国家意识形态
500年后.韩国被认为是最儒教国家,
在活动的传统和儒家哲学的反映
保存完好和实践在日常生活中经常.分享这些儒家
规范和集体主义文化,规范摘自
由王和戴（2009年）中的格言分析在很大程度上也适用
在韩国社会也.尽管在两个有许多相似之处
在规范运作上的文化,但是,微妙而重要的
分歧可以看到,如果我们研究自我的心理.
自我意识是一个高度包容性的术语,不仅涉及自我
而且与美国的立场（赫曼斯,2001年）和关系的
别人和集体.对于自我的分析,我们开始
和计划重新审视社会领域.应用语言社会学
方法,我们研究中自我,韩国
自我意识与集体如何工作的重点.
文化心理学版权所有© 2009 SAGE出版
火山.15（1）：73-82 [日期：10.1177/1354067X08099616]
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