中英死亡委婉语对比分析
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资料包括： 论文(22页7230字)
说明：
摘 要：在中国和西方许多地区，委婉语作为一种既典型又普遍的文化现象拥有悠久的历史。死亡委婉语是委婉语的重要组成部分，它在语言学中起着至关重要的作用。这篇论文将要在中西两种截然不同的文化特征下对死亡委婉语做对比分析，并且探讨在这种语言现象下深刻的文化内涵。
这篇论文由五个部分组成：
第一部分，导论，简单介绍委婉于和死亡委婉语,阐述先前多位学者对委婉语的研究并且给委婉语下定义。
第二，三，四部分是整篇论文的主体部分： 第二部分为死亡委婉语提供理论背景和基础，主要运用了“语境说”以及美国人类学家Florence Kluckhohn’s 的“五个价值取向”。第三部分分别对中英死亡委婉语进行分类。第四部分主要从三个方面即宗教，社会风俗和文化模式对中英死亡委婉语进行对比分析。
最后一部分是整篇论文的结论, 希望通过对死亡委婉语的对比分析，在理解自己国家文化的同时对其他国家的文化有所了解，特别是对死亡文化有所了解。
关键词：死亡；委婉语； 文化； 差异
Abstract
Euphemism is a typical and common cultural phenomenon in both Chinese and English communities, which has a long standing history. Death euphemism, which plays a vital role in linguistics, is an important component of euphemism. The thesis tends to make a contrastive analysis of death euphemism between Chinese and English under the two absolutely different culture characteristics and to explore the deep culture connotations under this language phenomenon.
This thesis is composed of five parts:
Part one, the introduction, presents a brief view of euphemism and death euphemism. Many previous researches of euphemism are stated and provide the definition of euphemism.
Part two, three and four are the main bodies of the whole thesis: Part two provides the theoretical backgrounds and bases of death euphemism, mainly about “the theory of the context of culture” and American anthropologist Florence Kluckhohn’s “Five Orientation”. Part three classifies Chinese death euphemism and English death euphemism respectively. Part four makes a contrastive analysis of death euphemism in Chinese and English, mainly from three aspects, namely, religions, social customs and cultural patterns.
The last part is the conclusion of the whole thesis which aims at improving our understanding of other cultures as well as our own cultures, especially death cultures.
Key Words
Death; euphemism; culture; difference
Introduction
Both Chinese and English Communities have certain notions that people try to mention indirectly, even then there is such a term in this language. Since words related to unpleasant things would make people feel uncomfortable. Therefore, when people mentioned such notions, the user will substitute a different or an indirect term that sounds better than the direct one.
The English word “euphemism” comes from the Greek eu, meaning “well” or “sounding good”, and pheme, meaning “speech” or “saying” that is, speaking with good words or better manners. Death is the most terrible event to human being. As a consequence, it is a forbidden area in every culture. To avoid mentioning directly, the word “euphemisms” are created to substitute for it. Death euphemism is not only linguistic phenomenon, but also a cultural phenomenon, which can reflect the traditional value, religion, and social customs of the nations. In both Chinese and English death euphemisms has been applied more than before. Paying attention to the various death euphemisms that are commonly used may improve our understanding about society’s attitudes toward death.
目录：
Abstract………………………………………………………………………………I
Key Words……………………………………………………………………………I
摘 要…………………………………………………………………………………II
关键词…………………………………………………………………………………II
Introduction…………………………………………………………………………1
Ⅰ. Euphemism and Death Euphemism………………………………………………2
A. Previous Studies of Euphemism………………………………………………2
B. Definition of Euphemism………………………………………………………2
Ⅱ. Theoretical Backgrounds and Bases……………………………………………3
A. Context of Culture ……………………………………………………………3
B. Florence Kluckhohn’s Five Orientations………………………………………4
Ⅲ. Classification of Death Euphemism in Chinese and English……………………5
A. Death Euphemism in Chinese…………………………………………………5
1. Death of Religious People……………………………………………………5
2. Death of Monarch and Common…………………………………………6
3. Death of Others………………………………………………………………6
B. Death Euphemism in English…………………………………………………7
1. Death of Religious People……………………………………………………7
2. Death of Hospital and Maritime……………………………………………8
3. Death of Others………………………………………………………………9
Ⅳ. Contrastive Analysis of Death Euphemism in Chinese and English……………10
A. Differences of religion………………………………………………………10
B. Differences of Social Custom…………………………………………………11
C. Differences of Cultural Pattern………………………………………………13
Conclusion…………………………………………………………………………15
Acknowledgements…………………………………………………………………16
Bibliography…………………………………………………………………………17
参考文献：
Allan, K.& Burridge. Euphemism & Dysphemism. Oxford: Oxford University
Press.1991.
Ayto, John. Euphemisms. London: Bloomsbury Publishing Led. 1993.
Kluckhohn,Florence and F.Strodtbeck.Variationsin Value Orientations.Evanston,
OH: Row & Peterson. 1961.
Leech, G..N &M.H. Short. Style in fiction. A Linguistic Introduction to English Fictional Prose. London: Longman. 1999.
Leech, G. English Grammar for Today. The Macmillan Press LTD. 1982.
Leech, G. Semantics. Haedmondsworth: Penguin Books, Ltd. 1985.
Malinowski,B. “The Problem of Meaning in Primitive Language.” The Meaning of Meaning. Ed. C.K. Ogden and I.A Richards. New York: Harcount Brace Jovanovich. 1923.
Ayto, John, C.G. Kind Words: A Thesaurus of Euphemisms. New York: Facts On File, Inc. 1983
Rawson, Hugh. A Dictionary of Euphemism and Other Doubletalk. New York: Crown Publishers, Inc. 1981.
Samovar, L.A. et al. Communication between Cultures. Beijing: Foreign Language Teaching and Research Press. 2000.
Concise Oxford Dictionary. 7th. 1982.
Long Dictionary of Comtempory English 1987
The Oxford English Dictionary Vol.17. 1983.
邓炎昌, 刘润清. 语言与文化. 北京：外语教学与研究出版社, 1989.
[15] 冯广义. 语境适应论. 中央民族大学硕士毕业论文, 1997.
[16] 刘纯豹. A Dictionary of Euphemism. 江苏： 江苏教育出版社, 1990.
[17] 束定芳, 徐金元. “委婉语研究：回顾与前瞻”. 外国语 1995年第5 期.
[18] 张拱贵. 汉语委婉语词典. 北京： 北京语言文化大学出版社, 1996.
[19] 张宇平. 委婉语. 北京： 新华出版社, 1998.
作者点评：
中英死亡委婉语对比分析
This thesis aims at analyzing death euphemism between Chinese and English. This contrastive analysis shows that the death euphemisms in Chinese and English are greatly different. Distinctive cultural patterns, religion difference and the social customs related to death and funerals are also the different reasons why to produce the death euphemisms. When people communicate with members of their own culture, they are able to communicate well without being aware of the cultural rules, but they will also face the misunderstanding without consciousness of those rules because such rules can shape the individual communication. In western society, people take considerable efforts to avoid mentioning death directly which embarrasses them. So more death euphemisms are coming up and popularize. Comparatively speaking, both Christianity and Buddhism have the tendency of paying close attention to what will happen after man’s death, and taking men’s good or evil in life to decide the fate of man’s hereafter. In Buddhism, life’s essence is suffering, and the final goal of life directs at the eternal happiness after man’s death. So the significance of this life is only to provide ground for the eternal happiness after man’s death by means of doing well and removing evil in this world. Upon death, very good persons go to Buddha’s Pure land (西天极乐世界) immediately and very bad persons fall into hells (下地狱) at once.
The thesis supplies a contrastive analysis in this field and it may also improve people’s awareness and understanding of other cultures as well as their own, to minimize cultural conflicts and improve the ability of English to Chinese translation in the cross-cultural communication. Therefore, more and more attention should be drawn on the analysis of death euphemisms which are employed as both shields and weapons, on cover the unpleasant or distasteful aspects of mortality, or on apply the power of death to reinforce the significance of certain events among the living. The death euphemisms listed above are only some of them. There are still a lot waiting for people’s attentions.
资料包括： 论文(22页7230字)
说明：
摘 要：在中国和西方许多地区，委婉语作为一种既典型又普遍的文化现象拥有悠久的历史。死亡委婉语是委婉语的重要组成部分，它在语言学中起着至关重要的作用。这篇论文将要在中西两种截然不同的文化特征下对死亡委婉语做对比分析，并且探讨在这种语言现象下深刻的文化内涵。
这篇论文由五个部分组成：
第一部分，导论，简单介绍委婉于和死亡委婉语,阐述先前多位学者对委婉语的研究并且给委婉语下定义。
第二，三，四部分是整篇论文的主体部分： 第二部分为死亡委婉语提供理论背景和基础，主要运用了“语境说”以及美国人类学家Florence Kluckhohn’s 的“五个价值取向”。第三部分分别对中英死亡委婉语进行分类。第四部分主要从三个方面即宗教，社会风俗和文化模式对中英死亡委婉语进行对比分析。
最后一部分是整篇论文的结论, 希望通过对死亡委婉语的对比分析，在理解自己国家文化的同时对其他国家的文化有所了解，特别是对死亡文化有所了解。
关键词：死亡；委婉语； 文化； 差异
Abstract
Euphemism is a typical and common cultural phenomenon in both Chinese and English communities, which has a long standing history. Death euphemism, which plays a vital role in linguistics, is an important component of euphemism. The thesis tends to make a contrastive analysis of death euphemism between Chinese and English under the two absolutely different culture characteristics and to explore the deep culture connotations under this language phenomenon.
This thesis is composed of five parts:
Part one, the introduction, presents a brief view of euphemism and death euphemism. Many previous researches of euphemism are stated and provide the definition of euphemism.
Part two, three and four are the main bodies of the whole thesis: Part two provides the theoretical backgrounds and bases of death euphemism, mainly about “the theory of the context of culture” and American anthropologist Florence Kluckhohn’s “Five Orientation”. Part three classifies Chinese death euphemism and English death euphemism respectively. Part four makes a contrastive analysis of death euphemism in Chinese and English, mainly from three aspects, namely, religions, social customs and cultural patterns.
The last part is the conclusion of the whole thesis which aims at improving our understanding of other cultures as well as our own cultures, especially death cultures.
Key Words
Death; euphemism; culture; difference
Introduction
Both Chinese and English Communities have certain notions that people try to mention indirectly, even then there is such a term in this language. Since words related to unpleasant things would make people feel uncomfortable. Therefore, when people mentioned such notions, the user will substitute a different or an indirect term that sounds better than the direct one.
The English word “euphemism” comes from the Greek eu, meaning “well” or “sounding good”, and pheme, meaning “speech” or “saying” that is, speaking with good words or better manners. Death is the most terrible event to human being. As a consequence, it is a forbidden area in every culture. To avoid mentioning directly, the word “euphemisms” are created to substitute for it. Death euphemism is not only linguistic phenomenon, but also a cultural phenomenon, which can reflect the traditional value, religion, and social customs of the nations. In both Chinese and English death euphemisms has been applied more than before. Paying attention to the various death euphemisms that are commonly used may improve our understanding about society’s attitudes toward death.
目录：
Abstract………………………………………………………………………………I
Key Words……………………………………………………………………………I
摘 要…………………………………………………………………………………II
关键词…………………………………………………………………………………II
Introduction…………………………………………………………………………1
Ⅰ. Euphemism and Death Euphemism………………………………………………2
A. Previous Studies of Euphemism………………………………………………2
B. Definition of Euphemism………………………………………………………2
Ⅱ. Theoretical Backgrounds and Bases……………………………………………3
A. Context of Culture ……………………………………………………………3
B. Florence Kluckhohn’s Five Orientations………………………………………4
Ⅲ. Classification of Death Euphemism in Chinese and English……………………5
A. Death Euphemism in Chinese…………………………………………………5
1. Death of Religious People……………………………………………………5
2. Death of Monarch and Common…………………………………………6
3. Death of Others………………………………………………………………6
B. Death Euphemism in English…………………………………………………7
1. Death of Religious People……………………………………………………7
2. Death of Hospital and Maritime……………………………………………8
3. Death of Others………………………………………………………………9
Ⅳ. Contrastive Analysis of Death Euphemism in Chinese and English……………10
A. Differences of religion………………………………………………………10
B. Differences of Social Custom…………………………………………………11
C. Differences of Cultural Pattern………………………………………………13
Conclusion…………………………………………………………………………15
Acknowledgements…………………………………………………………………16
Bibliography…………………………………………………………………………17
参考文献：
Allan, K.& Burridge. Euphemism & Dysphemism. Oxford: Oxford University
Press.1991.
Ayto, John. Euphemisms. London: Bloomsbury Publishing Led. 1993.
Kluckhohn,Florence and F.Strodtbeck.Variationsin Value Orientations.Evanston,
OH: Row & Peterson. 1961.
Leech, G..N &M.H. Short. Style in fiction. A Linguistic Introduction to English Fictional Prose. London: Longman. 1999.
Leech, G. English Grammar for Today. The Macmillan Press LTD. 1982.
Leech, G. Semantics. Haedmondsworth: Penguin Books, Ltd. 1985.
Malinowski,B. “The Problem of Meaning in Primitive Language.” The Meaning of Meaning. Ed. C.K. Ogden and I.A Richards. New York: Harcount Brace Jovanovich. 1923.
Ayto, John, C.G. Kind Words: A Thesaurus of Euphemisms. New York: Facts On File, Inc. 1983
Rawson, Hugh. A Dictionary of Euphemism and Other Doubletalk. New York: Crown Publishers, Inc. 1981.
Samovar, L.A. et al. Communication between Cultures. Beijing: Foreign Language Teaching and Research Press. 2000.
Concise Oxford Dictionary. 7th. 1982.
Long Dictionary of Comtempory English 1987
The Oxford English Dictionary Vol.17. 1983.
邓炎昌, 刘润清. 语言与文化. 北京：外语教学与研究出版社, 1989.
[15] 冯广义. 语境适应论. 中央民族大学硕士毕业论文, 1997.
[16] 刘纯豹. A Dictionary of Euphemism. 江苏： 江苏教育出版社, 1990.
[17] 束定芳, 徐金元. “委婉语研究：回顾与前瞻”. 外国语 1995年第5 期.
[18] 张拱贵. 汉语委婉语词典. 北京： 北京语言文化大学出版社, 1996.
[19] 张宇平. 委婉语. 北京： 新华出版社, 1998.
作者点评：
中英死亡委婉语对比分析
This thesis aims at analyzing death euphemism between Chinese and English. This contrastive analysis shows that the death euphemisms in Chinese and English are greatly different. Distinctive cultural patterns, religion difference and the social customs related to death and funerals are also the different reasons why to produce the death euphemisms. When people communicate with members of their own culture, they are able to communicate well without being aware of the cultural rules, but they will also face the misunderstanding without consciousness of those rules because such rules can shape the individual communication. In western society, people take considerable efforts to avoid mentioning death directly which embarrasses them. So more death euphemisms are coming up and popularize. Comparatively speaking, both Christianity and Buddhism have the tendency of paying close attention to what will happen after man’s death, and taking men’s good or evil in life to decide the fate of man’s hereafter. In Buddhism, life’s essence is suffering, and the final goal of life directs at the eternal happiness after man’s death. So the significance of this life is only to provide ground for the eternal happiness after man’s death by means of doing well and removing evil in this world. Upon death, very good persons go to Buddha’s Pure land (西天极乐世界) immediately and very bad persons fall into hells (下地狱) at once.
The thesis supplies a contrastive analysis in this field and it may also improve people’s awareness and understanding of other cultures as well as their own, to minimize cultural conflicts and improve the ability of English to Chinese translation in the cross-cultural communication. Therefore, more and more attention should be drawn on the analysis of death euphemisms which are employed as both shields and weapons, on cover the unpleasant or distasteful aspects of mortality, or on apply the power of death to reinforce the significance of certain events among the living. The death euphemisms listed above are only some of them. There are still a lot waiting for people’s attentions.