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本帖最后由 下个月 于 2014-4-16 14:11 编辑
【中文标题】为什么日本如此不同？
【原文链接】http://http://www.ltaaa.com/wtfy/12755.html
【译文链接】http://www.ltaaa.com/wtfy/12755.html
【正文】
brief history of leaving China, becoming the other, and turning Japanese.
脱离中国，转变为另一个国家，最终成为日本的简史
On March 16, 1885, an editorial entitled "Leaving Asia" was published in the Japanese newspaper Jiji Shimpo. Now widely believed to have been written by Yukichi Fukuzawa, the intellectual giant of the 19th-century modernization movement that culminated in the Meiji Restoration, it argued that Japan could simply not afford to be held back by "feudalistic" China and Korea, and should therefore "leave the ranks of Asian nations and cast our lot with the civilized nations of the West."
1885年3月16日，一篇名为《脱亚论》的社论在日本报纸《时事新报》上发表。现在一般认为文章作者是福泽谕吉，在明治维新时期达到顶峰的19世纪现代化运动的智力巨头。文章认为，日本不能继续受阻于“封建的”中国和朝鲜，而是应当“远离亚洲国家的档次，拥抱西方的文明国家”。
Japan's break with China, a country it subsequently invaded and humiliated, is a story of sharp relevance today. Tensions between the two nations are extremely high. Chinese and Japanese ships and planes circle disputed islands in the East China Sea, with the ever-present danger of an accident or willful escalation. Leaders in both countries have started to compare the present with 1914 and 1939, when the world stood on the brink of war.
日本与中国——一个它后来进行了侵略和羞辱的国家——的决裂，与今天的故事具有强烈的相关性。这两个国家之间的紧张局势非常高。中国和日本船只和飞机环绕着东海的争议岛屿，随时有发生事故和事态升级的危险。两国的领导人都开始把现在与1914和1939年相比，那时世界正站在战争边缘上。
The principal cause of animosity is Japan's invasion of China in the 1930s and 1940s, an unsuccessful attempt to colonize the Middle Kingdom in which millions were slaughtered. It can also be clearly traced to 1895, when Japan fought China in a brief war and annexed Chinese territory, including Taiwan, and claimed the Senkaku islands (which the Chinese call the Diaoyu), the focus of today's territorial dispute. More subtly, however, the resentment between the two countries goes back further still, to Japan's intellectual break with China, when it threw itself into a headlong effort to modernize and Europeanize.
憎恶的主要原因是日本在1930年代和40年代侵略了中国。一次对殖民化中央帝国不成功的尝试，无数人被杀害。也可以清晰地追溯到1895年，当时日本和中国进行了一场短暂的战争，割走了中国的领土，包括台湾，并且宣称对尖阁诸岛（中国称作钓鱼岛）的主权，后者是今天领土争端的交点。然而更微妙的是，这两国之间的仇恨进一步可追溯到当日本精英与中国决裂的时候，而日本则积极地进行着现代化和欧洲化进程。
China was once considered the fount of all knowledge for Japan, an isolated archipelago of islands sitting like an apostrophic afterthought off the eastern edge of the vast Eurasian landmass. Kyoto, founded in the 8th century and Japan's imperial capital for a thousand years, was a replica of the Tang Dynasty capital Chang'an. Serious Japanese poets wrote in Chinese. Only women used the phonetic kana script -- a lady-in-waiting at the imperial court composed the 11th-century Tale of Genji, considered the world's first novel. For men, to be learned meant to be learned in Chinese.
中国曾被认为是日本所有知识的源泉。日本仿佛是一个在东亚大陆边缘事后追加的一个孤立列岛。京都，这个建于8世纪，并且是1000年来日本皇都所在地的城市，是唐朝都城长安的一个复制品。严肃的日本诗人使用中文写作。只有女人才使用表音的假名——一个皇宫中的侍女11世纪创作了《源氏物语》，被认为是世界上第一部小说。对于男人来说，学习就是使用中文学习。
But in subsequent centuries, the prestige of Chinese civilization began to slowly erode; it fell sharply in 1644 when the Ming Dynasty crumpled and the Han Chinese came under foreign control. This coincided with the early days of Japan's Tokugawa period (1600-1868), when the ruling shoguns sought to protect the state, and themselves, from foreign influence, including Chinese. Intent on preserving its monopoly and wary of competing ideologies, the shogunate banned the Japanese, on pain of death, from leaving the country and returning. Traders from China were mostly restricted to a Chinese quarter in the city of Nagasaki.
但是在随后的世纪里，中华文明的声望开始逐渐腐蚀。当1644年当明朝覆亡，汉族沦为外族统治之下时，它出现了剧烈的下滑。这与日本的江户时代早期在时间上是重合的，那时处于统治地位的将军力图保护国家和他们自己，摒弃外国影响，包括中国。幕府为了维护它的权利，对冲突的意识形态持保守的态度，幕府以死刑为代价，禁止日本人离开和返回本国。来自中国的商人大部分被限制在长崎市的一个街区中。
For Japan to break with China was a traumatic decision. Most of what it valued culturally had come from the Chinese landmass: wet rice cultivation, the written script, concepts of Confucian hierarchy and filial piety, and techniques in the use of both bronze and iron. The historian George Sansom wrote that Buddhism, which also arrived in Japan from China (even though it originated in India) was "a great magic bird, flying on strong pinions across the ocean, [bringing] to Japan all the elements of a new life -- a new morality, learning of all kinds, literature, the arts and crafts, and subtle metaphysics which had no counterpart in the native tradition."
对于日本来说，与中国决裂是一个痛苦的决定。它文化上所珍惜的大部分内容都来自于中国大陆：水稻种植、书写、儒家的尊卑和孝道，以及使用铜和铁的技术。历史学家乔治·桑塞姆写道，中国传到日本的（虽然它起源自印度）的佛教是“一只伟大的魔鸟，靠强健的羽翼飞过大海，带给日本一种新生活的所有元素——一种新美德，各种教导，文学，艺术和雕刻，以及与本地传统没有任何冲突的精妙玄学”。
During the Tokugawa era, scholars of kokugaku, or "country learning," endeavored to revive nativist traditions and loosen the hold of Chinese influence. Helping these ideas take hold was the Opium War of 1839-1842, where a mere handful of British gunboats brought low the great civilization of the Middle Kingdom. China was in danger of being "cut up like a melon," as a 19th century expression had it. If Japan were to avoid a similar fate, it would have to embrace Western civilization and leave its Asian origins behind. Kokugaku scholars looked back to a pre-feudal classical Japan, a supposed golden age of literature and philosophy. They stressed the supposed purity of Japanese poetry, which, distinct from the classical Chinese forms, was meant to evoke nature and praise pure emotion.
在德川幕府时代，日本国学的学者曾经尝试恢复本土的传统，逐步放弃中国文化的影响。1839-1842年的鸦片战争更加促进这些想法，几艘英国炮舰就让伟大的中央王国低下了头。十九世纪的中国处于被瓜分的危险。如果日本想避免同样的命运，就必须接受西方文化并抛弃它的亚洲血统。国粹学者回顾了封建时代前的古典日本，这是一个被认为是文学和哲学的黄金时代。他们强调日本诗词所谓的纯正，与中国经典的形制截然不同，以唤起本民族性和民族自豪感。
Even today, such ideas resonate. Shintaro Ishihara, the former governor of Tokyo whose 2012 plan to buy and develop the contested Senkaku/Diaoyu islands in the East China Sea triggered the current Sino-Japanese standoff, once told me proudly that Japanese poetry was unique. The novelist Andre Malraux, he said, had personally told him that the Japanese were "the only people who can grasp eternity in a single moment." Ishihara, blinking in his owlish way, went on, "The haiku is the shortest poetic style in the world. This was not created by the Chinese but by the Japanese."
即时到了今天，这种想法仍有共鸣。石原慎太郎，这位策动了2012年在中国东海购买钓鱼岛而导致中日对峙的前东京都知事，曾经骄傲的告诉我日本诗是独一无二的。小说家安德烈马尔罗说石原曾亲口告诉他日本人是“唯一能在一瞬间抓住永恒的人。”石原以他自己的智慧继续说“俳句是世界上最短的诗体。这不是中国人的创造，而是日本人的。”
Much of what we today consider quintessentially Japanese originated from this period of breaking with China. Ian Buruma, a brilliant scholar of China and Japan told me, "As knowledge of the world grew, the Japanese began to realize that China was not the center of world, and to recognize the weakness of China. So they thought, ‘We better start repositioning ourselves.'"
我们今天认为的典型日本人大多起源于和中国断绝关系的这一时期。伊恩布鲁马，这位通晓中国和日本的学者告诉我，“当对世界越来越了解时，日本人开始认识到中国不是世界的中心，并发现了中国的弱点。所以他们想到，‘我们最好开始重新定位自己了。’”
Similarly, much of Japan's supposed exceptionalism was a modern construct, said Buruma. "The reason the Japanese nativists describe their own culture as completely different from China was a form of defensiveness." From the 1880s, after the overthrow of the shogun and the establishment of a modern state in the name of the emperor, history books were rewritten to begin not with the Stone Age, but with Japan's own creation myth, tracing a supposedly unbroken imperial line from the sun goddess Amatarasu to the present day. Japanese Shintoism, an animist set of folkloric beliefs mixed with ancestor worship, was elevated to a state religion with the divine emperor at its center. Much of Japan's supposed uniqueness, in other words, was propaganda; a political exercise in nation building and establishing Japan's credentials as a standalone culture distinct from China.
布鲁马说到，同样的，日本自认的优越论很大程度上是近代的产物。“原因就是日本的本土主义者把自己的文化描绘的与中国完全不同就是一种自我保护。”自从十九世纪八十年代推翻幕府，以天皇的名义建立了近代国家以来，就重编了历史书，不再以石器时代为开端，而是以日本自己创世神话为开端，从太阳女神一直延续到今天。而由民间传说的多神论混合了祖先崇拜组成的神道教则被奉为国教，中心就是神圣的天皇。很多日本自认的独特性，实际上就是一场宣传；这是一场政治运动，无非是为了建国并建立日本是一个不同于中国的独立文化的依旧。
Tokyo used that propaganda to create support for Japan's imperial ambitions, based on the supposed superiority of the Japanese, who were closer to the divine emperor than foreigners. Japan's "civilizing" mission was elevated to an idea that was worth dying -- and killing -- for. Things were very different, of course, after the war. Years later, in 1971, Henry Kissinger told then-Chinese Premier Zhou Enlai that Japan's "tribal outlook" made it capable of rapid change. "Japan believes that their society is so different that they can adjust to anything and preserve their national essence," he said.
"Therefore the Japanese are capable of sudden explosive changes. They went from feudalism to emperor worship in two to three years. They went from emperor worship to democracy in three months."
建立在自认日本人比外国人更靠近神圣天皇的优越性上，东京用那些宣传来获得人们对日本帝国野心的支持。日本的“教化”运动被抬到了可以为之杀身成仁的高度。当然，战争之后情况就变得很不同了。多年之后的1971年，亨利基辛格告诉当时的中国总理周恩来，日本的“部落式文化制度”使它可以快速改变。“日本相信他们的社会是如此的与众不同以至于可以随意调节以保护他们的国家精髓，”他说到。
“所以日本人能够迅速而猛烈的改变。他们从封建领主制到天皇崇拜花了两到三年时间。从天皇崇拜到民主只花了三个月。”
Some foreign observers have been as enthusiastic about promoting Japan's alleged uniqueness as the Japanese themselves. Of course, all nations are unique, but in Japan this truism became a fetish. The Japanese developed a form, which dates back to the Tokugawa era but which flourished in the post-World War II period, of quasi-philosophical writing called Nihonjinron, or "essays on the essence of Japaneseness." Written by both Japanese and foreigners, these tracts sought to explain what made the Japanese unique and how they differed from foreigners, who were, all too often, lumped into one homogeneous category. Such lines of inquiry often settled on a description of the Japanese as cooperative, sedentary rice farmers who use instinct and heart rather than cold, Western logic. Unlike Western hunter-gatherers, the Japanese were seen as having a unique sensitivity to nature, an ability to communicate without language through a sort of social telepathy, and a rarefied artistic awareness.
在宣传日本所谓的独特性这点上，一些外国专家也是相当的狂热。当然，所有的民族都是独特的，但是在日本这样的自明之理变成了迷信。日本人发展了一种新的类似哲学性质的写作形式，叫做“日本人论”，指的是“有关日本人性本质的文章”，兴起于幕府时期，二战后变得火热。由日本人和外国人共同编写，这些小册子尝试解释什么使得日本（如此）特别，他们如何不同于外国人，外国人通常被归为同质的一类。这样的文章通常会把日本人描述为合作的、静坐的农民，他们使用的是本能与心灵，而非西方那冷冰冰的逻辑。不像西方的狩猎采集的人，日本人被视为对于自然拥有一种独特的敏感性，一种通过一种社会心灵感应交流而不用语言，一种纯净的艺术家般的意识。
In 1946, U.S. anthropologist Ruth Benedict made it respectable to see the Japanese as a race apart with the publication of her classic study of Japanese culture, The Chrysanthemum and the Sword. She described a highly codified society operating with conventions all-but-incomprehensible to outsiders. Her work paved the way for shelf after shelf of Nihonjinron texts by Japanese authors. These multiplied with Japan's post-war economic success, which the Japanese and foreigners alike began to attribute to the country's supposedly unique organizational and social structures. Gavan McCormack, an Australian academic, describes Benedict's book as "one of the greatest propaganda coups of the century." In stoking Japan's own sense of its own uniqueness, he argues, the book helped sever Japan's psychological ties with its Asian neighbors. "What they believed to be ancient tradition," he writes, "was quintessentially modern ideology."
在1946年，美国人类学家鲁思本尼迪克特用一本书向人们表明日本确实是个与众不同的种族，这就是《菊与刀》。书中，她描述了以习俗为基本的一个高度编码化的社会，这样的习俗，对外人来说根本无法理解。她的作品为后来日本作家大量的有关“日本人论”的作品铺平了道路。这些作品随着日本战后经济的成功而层出不穷，日本人与外国人都将经济的成功归结于日本独特的组织和社会结构。 Gavan McCormack,是澳洲一名大学教师，他描述比尼迪克特的书是“本世纪最伟大的宣传政变之一”。他说，在加剧日本自我独特感的同时，这本书很好的切断了日本人与亚洲邻居的精神纽带。他说：“他们所谓的古老传统，其实本质上是典型的现代意识形态。”
Japan's perception of itself as isolated and different persists to this day, often to its disadvantage. It has, for example, hampered the country's electronics industry: Japanese manufacturers often produce goods perfectly adapted to Japanese customers but of little global reach. It yearns for what it sees as its rightful place in the hierarchy of nations -- it has for years waged a campaign to obtain a permanent seat in the United Nations Security Council. But whether defending whaling, or the rights of its leaders to worship at the controversial Yasukuni Shrine, which houses the "souls" of more than 2 million dead Japanese soldiers, including 14 class-A war criminals from World War II, Japan often has a hard time explaining itself to the rest of the world.
日本自认为孤立与不同，这种自我感觉一直延续至今，而且常常不利于日本。举例来说，这看法已经妨碍了这个国家的电子工业。日本的生产商们经常生产出绝对契合日本消费者需求的产品，但是对其他地区消费者则置若罔闻。日本渴求着要获得它在世界国家等级中看起来应该有的位置——它多年以来一直在努力要获取安理会永久席位。但每当例如滥捕鲸鱼、和坚持所谓其领导有权参拜靖国鬼社——这个据称是2百万日军死鬼的魂呆的地方，其中还包括二战14个甲级战犯——这一类问题产生时，日本就总是很难向世界其他地方的人解释它自己的行为。
Some in Japan, however, especially on the right, seem bent on preserving the mystique of a country that is somehow unintelligible to outsiders. Masahiko Fujiwara, a right-wing author (and mathematician), suggested only half-jokingly in a popular 2005 book that the Japanese should stop trying to learn English altogether as this would help preserve a barrier between their own exceptional culture and the rest of the world. He told me that when non-English-speaking Japanese went abroad, they preserved the mystique of a profound culture beyond the grasp of foreigners to understand. As soon as they spoke in English, he said, the illusion was broken and foreigners realized the Japanese had nothing to say.
某些日本人，特别是右翼分子，看起来拼了命要保留令外国人觉得难以理喻的神秘性。藤原正彦是一个右翼作者和数学家，他2005年在一本的畅销书上以半开玩笑的态度声称日本应该彻底停止学习英语，以助于保持日本那独特的文化和外界之间有一道藩篱。他曾跟我说当不会说英语的日本人到国外去之后，他们能保持这一种深远的文化神秘感，而这样的神秘感外国人是捉摸不透的。而一旦他们说起英语，这种幻象就会消失，而外国人也就知道日本人其实没什么可讲的。
【译者注：藤原正彦，日本数学家和随笔作者。东大数学部出身，曾经对丢番图方程式有一定见解。2003年出版随笔文章《祖国用国语》（祖国とは国语），批判日本的英语教学，提倡改英语课程为选修课】
Donald Keene, perhaps the greatest post-war U.S. scholar of Japanese literature, told me a similar story from the other direction. His lectures in Tokyo, mostly in Japanese, are invariably standing-room only as Japanese students flock to learn from his encyclopedic knowledge of Japanese language and literature. Yet as soon as he draws on the board a simple kanji --the multi-stroke characters derived from Chinese -- there are often gasps of amazement from members of the audience astonished that a foreigner has penetrated Japanese hieroglyphics.
唐纳金，这位可能是战后美国最有名的日本文学的学者，跟我说过一个情况不同但性质类似的故事。他在东京授课时，大多数用日语，教室里总是吸引来好多日本学生，想学习他对日本语言和文化的渊博知识。而当他在黑板上写下一个简单的日本汉字——一种源于中文的多笔画字体——时，听众们都会大吃一惊，感叹于一名外国人竟然对日本象形文字如此了解。
【译者注：唐纳德-劳伦斯-基恩（Donald Lawrence Keene），美裔日本学学者，著有日本研究文章百篇以上。2012年取得日本国籍，唐纳金这个称呼是他的雅号“鬼怒鸣门” 日语发音转译（日语发音为Kīn Donarudo）】
In Bending Adversity, my book on Japan, Toshiaki Miura, a shy and thoughtful commentator on the left-of-center newspaper Asahi Shimbun, summed up Japan's sense of geographical, even psychological, isolation, coupled with its long-frustrated attempt to find a place in the hierarchy of nations. "Our psyche is very insular, but we always see ourselves reflected in the mirror outside," said Miura of the twin impulses to be isolated and yet to be internationally respected. "One of the tragedies of Japan's position in international society is that we have no neighbors of the same size or the same level of industry. If Japan were placed in Europe," he said, airing that 19th-century impulse to leave Asia, "it would have Germany, Italy and England to get along with, and we could learn how to coexist with countries of the same strength."
在我关于日本的书籍《扭曲的不幸》（Bending Adversity）中，Toshiaki Miura是中间偏左的《朝日新闻》（Asahi Shimbun）中腼腆而又深思熟虑的评论员，总结了日本在地里和心理上的孤独感以及其在所有国家层级中寻找自己位置的长期曲折的尝试。“我们精神上是非常孤立的，但是我们经常从外部的镜子中来审视我们自己，”Miura 这样谈及日本既想被孤立而同时又想受国际尊重的矛盾心态。在谈到19世纪日本脱亚入欧的冲动时，他说：“日本在国际社会中所处地位的悲剧之一是没有任何邻国在工业规模或者水平上是与我们类似的，而如果日本在欧洲的话，德国、意大利、英国都与我们不相上下，这样我们就能够学习怎么与有相同实力的国家共处了。”
But Japan is not in Europe. It lies next door to China, the fount of much of its civilization, and a country that Japan invaded when China was weak. It must now watch in alarm as China, which has neither forgotten nor forgiven, grows stronger.
但日本不在欧洲，它在中国的隔壁。日本的大部分文明起源于中国，而日本也在中国孱弱的时候入侵过她。日本现在必须警惕中国，因为中国正在变得越来越强大，而中国既没有忘记也还没原谅日本曾经的所作所为。
【评论翻译:】
Franz Liebkind 7 hours ago
Could it be that The Chrysanthemum and the Sword is Japan's equivalent to From Time Immemorial or The Significance of the Frontier in American History as a politically convenient narrative that supports the interests of certain elites?
Much of Japan's supposed uniqueness, in other words, was propaganda; a political exercise in nation building and establishing Japan's credentials as a standalone culture distinct from China.
But isn't it true that almost all national foundational narratives are embellished, romanticized, and backdated, with many outright forgeries? (The Ossian poems for the Scots and the Czech documents, both called out in Eric Hobsbawm's best historical writing.)
Japan's perception of itself as isolated and different persists to this day, often to its disadvantage. It has, for example, hampered the country's electronics industry: Japanese manufacturers often produce goods perfectly adapted to Japanese customers but of little global reach.
The situation has been even worse in computers and telecom, where the Japanese refused for decades either to standardize or innovate. Though, granted, the alphabet(s) proved a big obstacle as well. But google "NEC PC" fo a big taste.
《菊与刀》是否是日本版的《自古以来》（From Time Immemorial）或者《边疆在美国历史上的重要性》（The Significance of the Frontier in American History ）来作为政治工具以维护某些精英的利益呢？
“换句话说，日本这些所谓的独特性其实都只是一种政治宣传；这样的一种政治宣传行为其实是为了建设国家以及把日本作为一个单独的文化同中国进行区分。”
可是，所有国家的基本叙述难道都不是通过美化、浪漫化以及夸大化来完成这样一个过程的吗？许多的历史叙述都是赤裸裸的伪造（艾瑞克·霍布斯邦所写作的最好的历史作品中，The Ossian诗集以及捷克文件呼之欲出。）
“直到如今，日本依旧视自己为孤立和与众不同的，但这往往对其产生了不利影响。比如，这样的观念就对其电子工业产生了影响。日本企业通常只生产符合本国消费者的商品，很少生产出符合全世界消费者的产品。”
这种情况在电脑和电信中尤其突出，几十年来，日本不是拒绝进行标准化就是拒绝进行创新。而且其字母系统也是个巨大的障碍。去谷歌一下NEC PC（日本电气公司个人电脑），相当有品位。
Tom Xiao 14 hours ago
LOL JAPAN IS A JOKE NO ONE CARES ABOUT YOUR UNIQUENESS
哈哈，日本就是个笑话，没人关心你是否独特。
philip72 13 hours ago
@tom Xiao
A lesson the Chinese could learn. No one is as self absorbed and culturally hubristic as the Han.
中国人应该从中吸取教训。汉人是最自恋和文化傲慢的。
In4ser 12 hours ago
@philip72 @Tom Xiao Philip72, I think you and Mao Zedong would have gotten along. Mao totally agreed with your assessment and started the Cultural Revolution to wipe away "self-absorbed and cultural hubris" in China. China needs another Cultural Revolution to purge its ethnocentric prejudices and insecurities. Mao failed to completely destroy and cleanse China of its social and cultural identity and it is coming back to haunt China. Except this time, establishment of rule of law instead of a "cult of personality."
楼上的，我觉得你可以和毛泽东成为一伙。毛完全同意你的看法，所以发动文革清除“自恋和文化傲慢”。中国需要再一次的文革来清除种族优越感的偏见和不安全感。毛没能成功完全摧毁和清除中国的社会和文化同一性，所以如今的中国再次受困。但这次最好是法治而不是”个人崇拜“。
Zenmon 7 hours ago
@Tom Xiao The Chinese are apparently still terrified of the prospect of once again being invaded by Japan though ...
但是，很明显，中国人依然害怕再次遭到日本的侵略。
Madam Clara 15 hours ago
Location of Japan has influenced Japanese culture the most.
日本的地理位置对日本文化影响最大
First, Japan is surrounded by sea, which had avoid both communication and war in the past.
It seems Japan shares their value with China because many things were brought from it.
However Japan had already their language and religious when Chinese culture arrived.
Moreover it took many years to influence Japan due to poor voyage technique.
It means there were enough time that Japanese culture and Chinese one mixed well.
This is why they cannot understand each other deeply. They don't share everything.
首先，日本四面环海，从而在过去避免了交流或战争。
因为日本从中国学习了很多所以日本似乎与中国拥有相同的价值观。
然而当中国文化漂洋过海来到日本时日本已有了自己的语言和宗教。
更有甚者由于航海技术的不发达，所以中国文化过了很久才影响到日本。
这意味着日本文化和中国文化有足够时间和谐相处。
这就是他们无法深刻了解对方的原因所在了。他们的价值观完全不同。
Then Japan had closed their country to outsiders for some hundreds.
In this period, not sharing value didn't cause any problem but the condition had changed when Japan opened their country to the outsider.
Second, Japan is located next to China and Russia, which are huge and big military power in the world.
Japan has grew up as isolated islands but they have to survive in server environment.
Therefore, unfortunately, they don't know how to behave there.
Finally, I would like to say that the name of the sun goddess is Amaterasu, not Amatarasu.
日本之前也有过几百年的闭关锁国历史。
这期间，没有共同的价值观似乎也没啥问题，但是当日本重新开放时，情况已经变了。
第二，日本与中国和俄罗斯临近，而中俄两国是如今世界上最大的军事强国。
日本作为孤立的岛屿一步步成长起来，但是他们需要在严峻的环境中生存下来。
可不幸的是日本人不知道该如何表现自己。
DCHaiku 21 hours ago
But still, nothing in here explains Hello Kitty.
但是这篇文章还是无法解释凯蒂猫形成的原因。
ObscenelyGreat 2 days ago
"One of the tragedies of Japan's position in international society is that we have no neighbors of the same size or the same level of industry. If Japan were placed in Europe," he said, airing that 19th-century impulse to leave Asia, "it would have Germany, Italy and England to get along with, and we could learn how to coexist with countries of the same strength."
在谈到19世纪日本脱亚入欧的冲动时，他说：“日本在国际社会中所处地位的悲剧之一是没有任何邻国在工业规模或者水平上是与我们类似的，而如果日本在欧洲的话，德国、意大利、英国都与我们不相上下，这样我们就能够学习怎么与有相同实力的国家共处了。”
Japan grew to be where it is was due to its most earnest efforts in Asia towards Westernization. This unfortunately, is hardly original or truly dignified as it is only economic subservience to the then imperialistic and militarily-advanced West. China was disadvantaged because it believed, or used to believe in preserving their longstanding culture and civilisation and did not want to have much to do with the rest of the world including the West as it felt itself more than self-sufficient, and the real tragedy was the very fact that the others did not share the same view as China and believed in the aggressive economic exploitation of foreign nations, that Japan in its humility also followed.
日本在西方化上做出了极大的努力，所以才成就了今天的日本。然而，不幸的是，这并非多么的具有独创性和多么高贵，因为日本只在经济上对当时的帝国主义和军事先行的西方国家阿谀奉承。那时的中国之所以处于不利的地位是因为它认为或者习惯于认为自己可以保存其悠久的文化和文明，不想和世界其他地方有太多的联系，包括和西方的联系，因为中国认为自己完全能够自给自足。而真正的悲剧在于其他国家并不这样想并深信对其他国家进行侵略性的经济开发能带来好处，日本尽管谦卑，也没能逃出这种想法。
If Japan was in Europe there is a chance their superiors - this time the Caucasians - would still very likely consider them to have yet reached civilization in their definition due to obvious racial reasons and in most negotiations and group outings the orientals would usually be positioned close to the end of the line. As a supporting recent example they tried hard to sell their anime stuff to Europe, and gained success in England, France, Italy etc but their new teacher Germany responded notably in the most distracted manner and was the last to give it a more serious thought.
如果日本位于西方，出于种族偏见的原因，在这些高等人种看来——这次是白种人——日本依旧还未达到文明，所以在大多数的会议和团体活动中，这些东方人肯定会被安排在最不起眼的位置上。为了说明这一点，比如日本最近极尽所能向欧洲推销动漫产品，并且进入了英国、法国、意大利等国家，但是其新老师德国的反应尤为强烈，并不待见日本的动画产品。
So just because an oriental wears Western clothes, uses Western inventions and thinks, lives or even does his mustache and his country like a Westerner does these would still hardly qualify him as a real Westerner, and if anyone recalls their European idols just a century ago were racially-motivated enough to invent the name 'Western Oriental Gentlemen' (WOG) to address them and their mutually-perceived inferiors in a twisted praise of their contradictory submission to them.
所以一个东方人仅仅因为穿西式的衣服、使用西方发明的产品以及在思想、行为、甚至胡须上都模仿西方人，这并不能让你成为一个真正的西方人。而就在一个世纪之前，这些欧洲偶像们出于人种区分而发明了一个新词，叫做“西方的东方绅士”——这实际上是对顺从性的东方人的扭曲赞美。
The best way for Japan to go at this stage is to genuinely admit their mistakes of the last World War - that also drove many of its neighbors towards conscription - like Germany generously apologized for - the double-irony being that Adolf Hitler was not even German and they still found the morale and unity after that to rise and become a major industrialized power in Europe - and accept the inevitability of globalization as well as construct strong, positive and stable ties with its neighbors in Asia.
如今，日本所能选择的最好道路就是真诚的承认自己在二战中的错误——引发大量亚洲邻国强制征兵——就像德国那样真诚的道歉——更加讽刺的是希特勒甚至都不是德国人，尽管如此，二战后德国依旧能够提起士气、团结一致成为了欧洲主要的工业化强国。同时，日本要敢于接受全球化的必然性，并与亚洲邻国建立起积极、有力和稳定的关系。
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狗仔卡
发表于 2014-4-16 03:10
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