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| 從利馬竇易僧袍為儒服看跨文化交流中的非語言傳播=Mathieu Ricci's Costimes and Non-verbal Communication | ||
| 作者 | 陳義海 =Chen, Yi-hai |
|---|---|
| 出處題名 | 上海師範大學學報(哲學社會科學版)=Journal of Shanghai Teachers University |
| 卷期 | v.33 n.1 |
| 出版日期 | 2004.01 |
| 頁次 | 42 - 45 |
| 出版者 | 中國上海師範大學 |
| 出版者網址 | http://xuebao.shnu.edu.cn/index.asp |
| 出版地 | 上海, 中國 [Shanghai, China] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 中文=Chinese |
| 關鍵詞 | 非語言傳播=non-verbal communication; 布教=弘化=Transmission of Buddhism; 佛教與基督教及天主教=Buddhism and Christianity and Catholicism |
| 摘要 | 非語言傳播,無論在人際傳播或跨文化傳播中,都有其獨特的、不可替代的作用。明清之際,以利馬竇為代表的,數以千計的耶穌會士來華傳播基督教。他們固然以語言傳播為傳教的基本方式,但也很重視非語言傳播的重要性。在中國古代,服飾是非語言傳播的一個重要符號,服飾的不同體現了身份的不同。明清間來華的耶穌會士,首由外表做起,利用非語言傳播的種種優勢,以適應、認同中國文化與習俗﹔他們起初身著僧袍進入中國,後來又易僧袍為儒服;同時,他們對士大夫們的生存方式也頗為接受,像士大夫們那樣,著書立說,互贈詩文。為了更好地融入中國文化,他們也都為自己取了中國姓名。這當中無不包含非語言傳播的哲理。 Non-verabal communication plays an important role not only in personal communication but also in intercultural communication as well. During Ming and Qing Dynasties, thousands of Jesuits came to China to preach Christianity. Although they chose verbal communication as their basic method, they thought hightly of the importance of non-verbal communication. In ancient China, an individual's identity or position in a society was manifested through clothing. In order to blend into the Chinese society, the Jesuits employed the various advantages of non-verbal communication. When they first came to China, they just wore gowns for Buddhists, but they soon changed them into Chinese intellectuals' costumes. Not only were they conscious of the garments they wore, the Jesuits were also sensitive to their appearance in general. They made efforts to conform to the habits of the Chinese intellectuals' communication style, writing books and presenting one another with poems. Besides, they even changed their European names into Chinese ones. All that tells much about philosophy of non-verbal communication. |
| ISSN | 10048634 (P); 10048634 (E) |
| 點閱次數 | 270 |
| 建檔日期 | 2004.05.07 |
| 更新日期 | 2019.10.21 |
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