∷林巍 文／译

原 文

[1] 据说，日本人最善于从别人的角度考虑问题，因而也最在意别人对自己怎样看。我在日本生活时，有位朋友，下了班还不回家，在我们这里耗着，聊天，我问他为什么，他说回去早了怕邻居笑话，因为那说明他在公司没事干了，或者不够卖力气。

[2] 日本社会自古以来，便有“惜名”和“知耻”的行为规范，是用以维系主从关系的“体面”或“脸面”。在受了侮辱或被冤枉，或被喜欢的女人抛弃后， 就会觉得“没面子”，便要不惜一切去“争面子”。

[3] 这种“名”和“耻”的意识，构成了日本人思维方式的一大特色。较之个人的自觉意识，日本人更重视现实周围的人伦关系，由此又形成了他们对于“名”和“耻”的格外敏感性。

[4] 如果说，西方的基督教文化是一种“罪感文化”，那么日本的集体主义文化便是一种“耻感文化”。罪感的基础，建立在人的内在道德标准上；耻感的制约，则来自外部的强大压力。然而，一旦没有了这种压力（如出外旅行等），他们的表现又会判若两人。

[5] 罪责可以通过忏悔来赎过，而耻辱只会一层层更加蒙羞，即日语所说的“ の上り”——坦白了便更加耻辱。因而，在日本常常见到这样一种现象，就是日本人在没有过错时（如并没有踩到你的脚）会口口声声地道歉，而一旦犯了错误，反而不道歉了。

[6] 日本人的害羞也是有名的，如女人的厕所间通常有似流水的音乐伴随，以避免让人听到后尴尬（因在同一厕所间的外边通常是男人的小便池）。然而， 让人吊诡的是，日本人可以一家人男女老少三代人一起洗澡，这在中国人（或其他国家的人）看来很是难为情，但日本人却对此不但毫无耻感，反而觉得非常亲近，“赤诚相见”。

[7] 当然，将世界上的文化划分为“耻感文化”和“罪感文化”未免过于简单化了；两种文化的存在并不是绝对而孤立的，不过是以哪一种为主罢了。

译 文

[1] It is said that the Japanese are good at putting themselves in others’ shoes, caring very much about how other people view them. When I was in Japan, a friend of mine came to us after work, chatting and dawdling away his time. When asked why he was reluctant to go home earlier, he said he didn’t want rumoring by his neighbors that he was an early home-comer or a lazy worker.

[2] Since ancient times, “name” and “shame”have been stable rules of behavior in Japanese society,regulating principal-subordinate relations in terms of maintaining “face”. After losing face from humiliation,mistreatment or being dumped by a lover, one should fight to regain it at all costs.

[3] The super-sensibility of “name” and “shame”characterizes Japanese thinking, with Japanese culture paying far more attention to peripheral human relations than self-consciousness. In this sense, it is a sensitive culture.

总而言之，课堂提问是促使小学生实现素质成长与数学进步的基本方式，教师应该根据小学生的认知规律与数学学科特点重新设计出易于引起小学生积极思考与主动探究的数学问题，以问题引导小学生摸索出学好数学的客观规律。

[4] Christian culture in the West is deemed to be a guilt culture based on a person’s internal moral standard; while collectivist culture in Japan is a shame culture which relies on external sanction. Once the pressure of this sanction is gone, such as during a journey, a Japanese may behave like a totally different person.

[5] While guilt may be redeemed by repentance,shame can only be increased by admission, as a Japanese saying goes, “haji no uwanuri” (confession increases shame). It is therefore not surprising to see a phenomenon in Japan where a Japanese may constantly apologize to you when nothing happens(such as he didn’t step on your toe), but once he did make a mistake, he might just quietly turn away due to shame.

[6] Japanese are usually considered to be

highly sensitive to shame, such as in ladies toilets where a piece of river- flowing music is gently played to avoid embarrassment since male’s urinals are normally nearby in the same toilet. However, in contrast,Japanese family members of three generations, including males and females, can bath together. The practice that the Japanese take for granted as an intimate family routine may embarrass Chinese and other nations’ families.

[7] However, dividing cultures of the world into a dichotomy of “shame culture” and “guilt culture” is a bit over-simpli fied. In fact, the two cultures overlap, but each has its dominant feature.

译 注

在 [1]中，“善于从别人的角度考虑问题”，通俗的译法可为 good at putting themselves in others’shoes， 或 are sensible to others’ view。 “耗着，聊天”，实则为“以聊天的形式消磨时间”，故用了dawdling away his time，同时加以chatting。“怕邻居笑话”，似可译成：he was worried about being laughed by his neighbors, 但从实际出发，他当时怕的是被人说闲话，故he didn’t want rumoring by his neighbors 更为确切。“在公司没事干了，或者不够卖力气”， 要根据在日本社会的实情，灵活译出：那里的公司职员下班后不是马上回家，而是要做一些联络顾客感情的事，那也被视为其职责的一部分，而过早回家便多少有些不光彩，故该句不妨变通为： ... that he was an early home-comer or a lazy worker.

在[2]中，“惜名”和“知耻”是动名词组，而英文的 name, shame 可同时为名词和动词；“行为规范”，这里没有译成一般意义上的 behavioral standards, 而是依其语境的具体所指，变通为 stable rules of behavior; “日本社会自古以来”, 拆散为：Since ancient times, ...in Japanese society。“在受了侮辱或被冤枉，或被喜欢的女人抛弃后，就会觉得‘没面子’，便要不惜一切去‘争面子’”：这里当然主要是从男性角度而言的，但“被女人抛弃”则又不需特指， 仅以dumped by a lover即可；“不惜一切去‘争面子’”是指去挽回面子，故应译为 fight to regain it at all costs。

在 [3]中，“构成了……一大特色”，这里用了动词 characterize (object)，以求简炼；而“思维方式”可为thinking pattern，但这里仅用thinking亦可；“周围的人伦关系”，不妨为peripheral human relations；“格外敏感性”，在该句的开头已有表示，即super-sensibility；而这里的“他们”看似指人，实则是指文化，故不妨译为：In this sense, it is a sensitive culture.

[4] 中的前两句，要从整体把握，重组结果，即将“罪感文化”与“内在道德标准”，将“耻感文化”与“外部强大压力”相糅合，发挥英文“形合”的特点。“判若两人”，有多种译法，如 one’s behavior is different, as if he were not the same person; become quite a different person;no longer one's old self; totally changed;judge a person to be two different persons等，而此处根据上下文，不妨加上 behave,即为 behave like a totally different person.

在[5]中，“罪责可以通过忏悔来赎过……坦白了便更加耻辱”，为显示前后二者的关联，可用While..., can...的句式， 译为：While guilt may be redeemed by repentance, shame can only be increased by admission；而对于其中的日语可采取音译和意译相结合的方式，即将日语的原文先以罗马字写出，再在之后注明其意，而其英译亦可相对浓缩。同时，对“一旦犯了错误，反而不道歉了”，其中有“错而溜之”的味道，故可加quietly, 变通处理为：... once he did make a mistake,he might just quietly turn away due to shame.

在[6]中，这里的“害羞”没有用shy，bashful， 而是 highly sensitive to shame，以期更贴切。“（因在同一厕所间的外边通常是男人的小便池）”，在英译文中则可去掉括号以平实而连贯地叙述：since male’s urinals are normally nearby in the same toilet. 而“吊诡”是一俗语，可用的词有odd, strange, bizarre,eerie, weird等，但这里主要想表现与前面所述现象的对比，故用了 in contrast； “毫无耻感”，不宜用shameless，而是理所当然、习以为常之意，故用了take...for granted；而这里的“赤诚相见”，并非是一般意义上的treat people with absolute sincerity, 而是家人间的 intimacy。

在[7]中，关于两种文化的划分，用了 divide ... into dichotomy of ... , 其中的 dichotomy 意为 division into two usually contradictory parts or opinions, 这里虽非如此对立，却也各有特色。“……并不是绝对而孤立的”，似不必刻板地译成 are absolutely isolated, 而可较笼统地正面概括为overlap；“以哪一种为主”，则是具有哪一方面的特性更多，故可为each has its dominant feature。