英文介绍中国文化
Unlike western style music, traditional Chinese music was not meant to be danced to and was instead meant to ‘promote tranquillity’. Because of this, Chinese music does not tend to have any emphasis on beat or rhythm.
Here are some of the instruments common to traditional Chinese music
二胡 (èr hú) – a two stringed violin type instrument that is used to expressed sadness and to imitate birds and singing.
古筝 (gǔ zhēng) – an 18-23 stringed instrument that is plucked horizontally. It is usually played solo, by a female musician at an opera or concert.
琵琶 (pí pa) – 4 stringed instrument, similar to a medieval lute. The instrument was popular in Chengdu, the capital during the Tang Dynasty and is now most commonly seen in performances.
笛子 (dí zi) – a flute made from bamboo with around 6 finger holes. One hole was covered with paper to create a raspy noise.
中国风 (zhōng guó fēng) : “Chinese Style” Music
中国风 (zhōng guó fēng) means “China Wind” in literally. Zhongguo feng mixes elements of traditional Chinese music, Chinese opera and poetry with modern pop music. 中国风 (zhōng guó fēng) comes from 中国风格的 (zhōng guó fēng gé de)meaning ‘Chinese Style’and was first seen in , when Jay Chou 周杰伦 (zhōu jié lún), the Taiwanese Pop star released ‘East Wind Breaks’ 东风破 (dōng fēng pò). The song is a modern R&B song with the traditional instruments of the 二胡 (èr hú) and 琵琶 (pí pa). ‘East Wind Breaks’ uses a traditional element of Chinese music, known as the pentatonic scale. A pentatonic scale has 5 notes per octave, as oppose to a heptatonic scale that has 7. Heptatonic scales are more commonly found in western style music.
东风破 (dōng fēng pò) (East Wind Breaks)
Actually, Jay Chou周杰伦 (zhōu jié lún) and song writer Vincent Fang 方文山 (fāng wén shān), had been creating many traditionally influenced songs apart from ‘East Wind Breaks’ 东风破 (dōng fēng pò)..
When interviewed about ‘zhong guo feng’, 方文山 (fāng wén shān) said he was
always concerned about the subjects about nation, tradition and culture. When this cultural consciousness is combined with music, lyrics with so called “China Wind” element are naturally created.
This speech was not orally delivered but was written in a pamphlet and distributed among the public, aiming at fighting against the licensing order issued in 1643 which instituted pre-publication censorship upon parliamentary England.According to the licensing order, authors should have a license approved by the government before their work could be published.It is quite unfair and violates the freedom of press.
John Milton gave a nearly perfect refutation to the parliament with his most eloquent words and rhetorical flourishes.As a famous English poet and polemicist, Milton has a deep personal conviction as well as a passion for freedom and self-determination, which can be easily found in his poetry and prose.He is also a responsible servant who cares the urgent issues and political turbulence of his day a lot.Taking the description of him given above into consideration there is thus no surprise for the appearance of this magnificen speech.
Areopagitica is full of biblical and classical references which greatly strengthens Milton’s argument.And this particular feature is of course closely related to Milton’s writing style and Calvinis Presbyterians that comprised parliament at that time.The whole book displays a flow of ideas and thoughts with solid examples and rigid reasoning.
Before coming to the major part of this book review:comment ing on some of the quotations picked up from the book, I would like to first point out some of Milton’s methods or sparkling points o his getting the facts straight, that is, in other words, his reasoning process and framing angle.
1 The Reasoning Process and Framing Angle of Aer opagitica
In order to clarify his point, Milton didn’t go to the topic di rectly.On the contrary, he was brilliant enough to argue for himsel from different perspectives and nearly all of them are convincing a well as interesting.For example, he called for people to read al kinds of books and acquire varied knowledge, this, of course, includes those so called“bad books”and according to him, even“bad books”themselves have benefits:they can enhance people’s ability of distinguishing good from bad, right from the wrong.So it is quite reasonless for parliament to apply license order and eliminate the ideas they dislike.
Also, there is no doubt that Milton has a good logic in his speech.He not only provided harmfulness of licensing order through all of his speech but also talked about the feasibility of applying pre-publication censorship and the real beneficiaries of this regulation.As he said, there are too many books, magazines or pamphlets published in England every day, and it is definitely impossible for the limited inspectors to go through all these publications and make a final decision of prohibiting which one.If they just scan the book for a few seconds and have their final say, they are very irresponsible for the reader.Let alone many books demands deep reading and thinking and we can’t assure the inspectors are qualified enough to make judgments on these books.What’s more, the implementation of the licensing order may provide facilitation measures for the monopoly of some booksellers;they may use this opportunity to crack down on their competitors.So in a word, if we put aside its bad effects, it is still infeasible and harmful in reality.
In addition to his spectacular reasoning process and framing angle which in fact have a positive effect on our development of critical thinking, there are a great deal of thought-provoking quotations that deserved further exploration.In this book-review, there are three major quotations that interested me most listed here.And I relate all of these three quotations to our Chinese culture and intellectual history.
2 Destroying Culture for the Sake of Censorship is“a kind of massacre.No blood but more brutal.”
In the beginning of his speech, in order to stress the disastrous effect of implementing licensing order, Milton gave the parliamentary members these words:
...as good almost kill a man as kill a good book;who kills a man kills a reasonable creature, God’s image;but he who destroys a good book, kills reason itself, kills the image of God;as it were in the eye.
This analogy put a good man and a good book into comparison.Milton evaluated which result is worse, killing a good man or a good book?In the common sense and in most contexts in our daily life, a person’s life is of highest value.However, if we broaden our horizon and put this question into the long history of human beings and even the future development in the next few generations, it is no doubt that those things that can move ahead the civilization and the overall advancement of human culture should be in the top priorities.If we use a cross-culture thinking pattern to view this point, this self-evident truth is apparently being upheld at home and abroad.For instance, in China’s history, we all know that Emperor Qin once burnt books and buried literatus in pits.The great damages he did to Chinese culture and intellectual history was not those people he killed, although they had good qualities and a lot o knowledge, the most unbearable thing he did was to burn thou sands of books which spilt over a wide varieties and can promote a well as enrich China’s culture a lot.This damage can never be rem edied.Just like what John Milton had said, it was a kind of massa cre.No blood but more brutal.
3 The Freedom of Press is Widespread in Free Countries While the Authoritarian Counties are Known for their Censorship and Licensing Order
Great minds think alike.There are a lot of similar things be tween China and western world if we refer to some of the brillian ideas that Milton put forward in this small pamphlet.When speak ing of the licensing order’s history, Milton raised a great deal of ex amples including past history in England and other countries a well as the Greek and Athens mythology.And this is also suited to China’s history, in addition to the above cross-culture example The original words of Milton are as followings:
...yet best and wisest commonwealth through all ages and occa sions have forborn to use it, and falsest seducers and oppressors o men were the first who took it up, and to no other purpose but to ob struct and hinder the first approach of reformation.
The main idea of these words is that throughout the history the adopters of licensing order are always those oppressors in auto cratic context, while in a real democratic country and especially when an enlightened monarch is in charge, the speech is alway free and the whole country is open to different ideas and thoughts As Milton has already given the examples of western world, as a Chinese reader of this speech, I cannot help associating this with Chinese history.There is an idiom in China shares the simila meaning with what Milton said:be frightened into complete silence but to exchange their hatred with eyes.The idiom comes from a sto ry in Chinese history.During the period of Emperor Zhou Li Wang because of his cruel administration, people complained a lot.In or der to get people in control, Emperor Zhou sent a lot of spies to keep an eye on people and if someone says some unpleasant word about emperor, he will be caught by spies and be severely pun ished.So at that time people couldn’t express their true feeling when they meet each other and could only exchange their hatred with eyes.Three years later, people could not bear it anymore and rallied tighter to overthrow the dynasty.So when Emperor Zhou died, people called him Zhou Li Wang.Li, refers to cruel in Chi nese.What Emperor Zhou Li Wang did functioned the same as the licensing order, they both restricted people’s freedom of speech So, in my opinion, the licensing order not only nourishes in the au tocratic country but can also result in the extermination of the coun try which applies it.
4 There is no Clear Line between Good and Evil.Milton Called for an Inclusive Attitude towards all Books
In terms of his logical composing of refutation towards licens ing order, I have already talked about his brilliant ideas of the grea use of bad books.As this is one of the most important arguments in the speech, I would like to dig deeper into it.Milton actually said a lot about the relationship between“good books”and“bad books”.I just picked up one sentence from them:
Though all the winds of doctrine were let loose to play on the earth, so Truth be in the field, we do injuriously, by licensing and prohibiting, to misdoubt her strength.Let her and Falsehood grapple;who ever knew Truth put to the worse, in a free and open encounter?
There are no clear divisions between good and bad:the bad books may have some brilliant ideas or sayings in it and a good book is not one hundred percent good.Bad books can help people figure out what is evil while good books can help people find out what is kindness.So in a word, they are closely related to each other and are interdependent in this real world.This thinking method has something in common with China’s Daoism because one of the representative signs of Daoism is the Yin-Yang image:the white and black patterns are integrated with each other perfectly.It is the so called“harmony”we Chinese people believe and it is the most ideal status we all admire, too.What’s more, in fact, Milton brought about the idea of the use of bad books to introduce a key idea:to absorb everything critically.The way to achieve this is to read all kind of books without licensing and acquire all kind of knowledge.We can also find similar examples in Chinese history.Deng Xiaoping once used a figurative saying“Flowers of every kind are in bloom”to describe this idea.One of the most significant incidences of this idea happened in December, 1916, when China’s famous educator Cai Yuanpei, the headmaster of Peking Uni versity at that time, put forward the idea of establishing a fair, inclu sive studying atmosphere in Peking University.Here he specifical ly referred to introducing new ideas of the May Fourth Movemen as well as keep some Confucianism.Not long after the implementa tion of the new policy, Peking University became the famous and outstanding high education institution in China.
There is no point in fearing about the deteriorating effects o bad books, all we have to do is to help people distinguish the good from the bad and just like another old Chinese saying that when fac ing bad books, we had better“discard the dross and select the es sence”.
Nearly 400 hundred years have passed since the publication of Milton’s Aeropagitica.Although there is still some censorship in China now, journalists and the public never give up the efforts o fighting for the freedom of speech.Currently, with the rise of nonpartisan newspaper, especially with the rapid developments of In ternet and social media, the entitled right of delivering ideas and thoughts freely has been more and more guarantied.Just to make a joke, if John Milton lived until now, he would show a big smile face towards the great progress that have been made in the freedom o press and at the same time be greatly surprised by the rapid change of books and media nowadays.
参考文献
[1]John Milton.Aeropagitica[M].Nu Vision Publications, 2010.
因此，当中国人形而上地认识和改造自然时，欧洲人对此轻则不知所以，重则不以为然。再加上他们在近现代史中一路顺风顺水、傲视环球、顺我者昌逆我者亡、自我感觉良好，所以他们就更容易将自己不懂的或不以为然的东西上纲上线到荒诞无稽、封建落后，从而对我们的文化不屑一顾，乃至嗤之以鼻。
比如我们的中医，许多欧洲人横着想竖着想咋也搞不明白，中医为什么能从金木水火土之间的关系推算出人体肝脾肾心肺之间的相互作用，并以此为理论基础施药扎针按摩，救死扶伤、妙手回春、起死回生？由于不明白，不少欧洲人给中医贴上迷信跳大神的标签。因此，给他们讲中国文化，谈何容易。
近30年来，我经常在荷、比，有时也在德、意等欧洲国家做讲座，算是为中国文化走入欧洲铺垫两块鹅卵石啥的，于是就总结出几条经验和教训。
知己知彼
先了解欧洲人在想什么，再决定对他们说什么。比如给欧洲人介绍中国书法。其实他们大多知道书法是绘画和符号的美妙结合，也知道是用毛笔蘸墨写在宣纸上的，如果我们再给他们讲解和演示这些，难免老调重弹、落了俗套。
在一些欧洲国家的中国文化节上，从中国请来的著名书法家就像摆地摊的，先让翻译人员把欧洲来宾一家老小的名字译成汉字，然后把汉字名字分别写在一条宣纸上。有的书法家还把它当作小商品出售，一个名字十欧元。书法摊位旁边就是兜售萝卜粉丝馅春卷的，十欧元四个。一张书法等于四个春卷。欧洲人也看不懂哪位书法家真才实学，哪位滥竽充数。我在旁边目睹此景，心如刀绞。我的经验是，要避免铺天盖地讲一大串， 让他们心生畏惧甚至抵触。应找一个缺口，激活听众的想象力，剩下的让他们回家自己琢磨去。最好选择一个地球人都关心的问题作为切入点，比如身体健康。我的一个讲座是这么开头的：
很多欧洲人管写中国字叫画中国字。是的，中国书法跟西方绘画有相似之处，但也有不同之处。比如，在中国，从事两种职业的人更长寿，一是书法家，二是中医。现在我只谈前者。
先谈书法与绘画。我们有再大的悲伤、怨恨、愤怒或委屈，只要拿起毛笔“画”中国字，那些负面情绪就被羊毫给怀柔成飘逸洒脱的一撇一捺了。书法能帮助我们调节呼吸、稳定情绪、捋顺思路。心平气和了，自然就能健康长寿。试想一下，有没有这个可能？荷兰艺术巨匠梵高要是上午画《向日葵》，下午习书法，也许他就不会抑郁寡欢，想不开、寻短见。
再谈书法与文创。中国古代有很多文人，既是书法家又是文学家，比如王羲之。他撰写的《兰亭序》堪能与他的绝代书法平分秋色。按东晋时候的平均年龄，他也算长寿的。容我斗胆设想一下：海明威要是每周一三五写《老人与海》，二四六习书法，也许就不会开枪结束自己的生命， 英年早逝？
无论如何，有一点不可置疑，书法是免费、无副作用、纯天然的抗抑郁药……
讲到这儿，听众一听，画中国字能长命百岁？赶紧洗耳恭听露露下面要拽什么吧！这时我便能如数家珍似地道出书法所囊括的精神和审美财富了。即便由于时间限制，我不能讲得太深，但听众的兴趣被勾起来了，他们回家以后可以查找资料、请教专家、自学成才。就这样，我便能以最小的投入得到最大的收获，达到介绍书法之目的。
简单再简单
我认识一位荷兰女华侨。有一年夏天她与其荷兰男友去北京旅游。这位老兄向中国人问个事儿的时候，总是暴跳如雷、不耐烦地打断人家：你们说一句话就够，Yes or no。他的潜台词是：别的我不想听！这位女华侨一从北京回到荷兰，就要跟男友吹灯拔蜡，因为她觉得，那家伙对她娘家人——中国同胞太不礼貌了！
我劝她三思而后行，或许他并无歹意。我在荷兰的时间比她长，知道欧洲人二元论。他们惯于把万人万物万事归为两类，不是天使就是魔鬼，不是天堂就是地狱，不是新就是旧，不是好就是坏，不是健康就是患病，不是民主就是独裁。二者不共戴天，无中间地带，即使有，也无足轻重，省略不计。
欧美人不仅在说话艺术上黑白分明，而且文学作品也不例外。美国动画片《猫和老鼠》一集接一集地播出，间谍片《007》不时冒出续集，几十年如一日，经久不衰。它们情节辗转曲折、引人入胜，但定睛一看，内容太简单了。汤姆又大又笨，杰瑞又小又精；邦德是好人，他的对手全是坏蛋。这两部电影成功的诀窍就在于简单，典型的西方二元论，泾渭分明，好坏对立，一目了然。难怪我在欧美的很多华人朋友说，西方人不会转弯，一根筋。我们向欧美介绍中国文化时就要考虑到这一点，尽量避免让他们辛苦地跟着我们辩证思维，最好省略我们的思辨过程，一步到位，把结论告诉他们了事。
我刚在荷兰出书不久，有次正赶上荷兰女王节的前夜，一电视节目抓紧时间给王室添堵，火速驱车好几百里，就是为了采访我两分钟。原来这个左派节目支持共和，主张废除王室，他们已采访了好几位文化名人，现在要问我的态度如何。我的回答就是个失败例子：
我来自中国，为孙中山1911年废除帝制并建立共和国而感到欣慰。但荷兰国情与中国不同，我作为移民尊重我所在国荷兰的大多数公民——不对，应说荷兰王国大多数臣民的选择，故不宜发表意见。
第二天看电视时，我发现那节目把对我的采访给剪掉了。我去咨询一位媒体专家，问他俺说错啥了？他说我的回答过于复杂，应该说Yes or no， 赞成或反对，就齐了。
从那以后，我在讲座和接受采访时一切从简。比如，给荷兰人讲《梁山伯与祝英台》，只轻描淡写、一带而过地说一下祝英台曾男扮女装，而重笔墨地描述他们两人生前的浪漫和仙逝后更浪漫的变蝶。因为欧洲人一根筋，还忒较真，估计他们死活也琢磨不透，你说梁祝朝夕相处了三年，居然没发现祝英台是女的！如果我费口舌给他们解释此细节，闹不好还会跟他们争辩起来，这样我尚没进入主题，讲座时间就飞逝而过，实现不了我介绍此爱情经典的初衷。
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以其矛攻其盾
欧美人简单直白，倒也无可非议，遗憾的是，他们以为自己掌握了真理圣殿大门的钥匙，谁想的做的跟他们有出入，轻则口诛笔伐，重则地毯式轰炸。因此，给他们介绍我们充满辩证思想的国粹，就得采用辩证法，以其之矛攻其之盾，把他们二元论的思想发挥到极致，以指出其思维误区。
我在瑞士高端国际经济论坛上做过一个有关中国辩证思维的讲座，开头是这样的：
中国人和爱因斯坦惺惺相惜、气味相投，都提倡相对论。在中国人眼里好与坏不是绝对的，而是相对的。一人一票式的民主选举好不好？好，但要视情况而定。我给您讲个故事。
一个周四的晚上，百货商场超常开门到夜里十点。一位家庭主妇，即四个孩子的妈妈，要和她的女伴们去逛商场，好放松放松。剩下爸爸在家看五到十岁的四个孩子——中间一对是双胞胎。
看完儿童节目《芝麻街》之后，睡觉的时间到了。可白天在外上班的爸爸对孩子说话没妈妈有分量，所以四个调皮鬼赖在游戏机前不走。爸爸说，再不休息明早你们就起不来床，上学校迟到了怎么办？老大说，安娜老师说了，投票最公平。然后他鼓动弟弟妹妹们道，同意接着打游戏机的举手。 结果四比一，爸爸败北。
妈妈夜里回家时，发现孩子们一个个眼睛都睁不开了，还在玩。她便指责丈夫玩忽职守。丈夫委屈地说，一人一票，民主选举，全民公投，少数服从多数嘛。
我话声一落，在场的瑞士的银行家、外交官和来自欧洲其他国家的部长先生们嘎嘎地笑了起来。虽然中西思维模式之间的隔阂不能马上冰释，但我们双方在谈笑风生中向相互理解迈出了第一步。
正话反说
美国一部电影里有个情节，一个公司的部门经理山姆退休时，大家开欢送晚会，上司为他致欢送辞。上司说，先生们，女士们，看见这大厅左后角的衣帽架了吧？山姆就是那个衣帽架，他在场和不在场，谁都觉不出来。
大家听了哄堂大笑，山姆听了沾沾自喜，洋洋得意。上司使用的就是欧美推崇的语言艺术：正话反说，意思是山姆位居高位、成绩卓越，这一点有目共睹，但山姆谦虚谨慎，敏于行而讷于言。
欧美人不管于多么高大上、严肃紧张、剑拔弩张的场合，都爱嬉皮笑脸、幽默逗乐。而正话反说则是他们说笑话甩包袱的主要方式之一。其优点为：使听众轻松愉快，不会因为怀疑你在向他们灌输思想而产生戒备心理；刺激听众动脑子，喜得思考之成就感；避嫌，即便听众不朝你所暗示的那个方向去想，你也不涉强加民意之嫌，双方都自由自在，顺其自然，水到渠成。
如此逗乐通常能四两拨千斤，成功、无后坐力地向听众传递信息。欧洲国家的很多人尚未完全摆脱冷战思想的影响，对跟中国沾边的都有抵触情绪。跟听众平铺直叙地说中国文化有多么博大精深，说不定还会勾起他们潜在的逆反情绪。所以我在讲座中常选择正话反说的逗乐迂回战术。北京奥运火炬在法国受阻以后，我做过一个讲座，努力说服荷兰和比利时人了解中国以后再对中国指手画脚、振振有词也不晚。
中国有本小说，叫《聊斋志异》。虽然它早在荷兰建国的两百多年之前就在中国洛阳纸贵了，但它在浩如瀚海的中国文学经典中只能算后起之秀。我给大家讲这本书中的一段故事，不过事先说明，其中有我篡改的部分。
很久以前，按荷兰话说就是，那时这儿的人还跟猴子似的在树上荡秋千摘果子吃呢，中国有位富农。他八十亩地，六十亩种出的粮食，秋后拿到集市上去换钱养家，二十亩种出的粮食秋后酿酒自己喝。他媳妇觉得这二十亩地可惜了的，就到山上庙里找和尚给孩子他爹画符戒酒。
中国寺庙可不像荷兰教堂，一出门往右拐就到了。信徒昨天还偷鸡摸狗来的，今天到教堂交点赎罪钱再忏悔几句就可以重蹈覆辙了。相反，中国寺庙大多建在海拔几百米以致上千米的半山腰上。谁犯了错误想赎罪，就得大汗淋漓、呼哧带喘地爬高山，折腾个半死才能抵达寺庙。这长途跋涉本身就是反省和赎罪的过程。所以在千辛万苦到达寺庙赎罪之后，多数犯错误的人都总结出一条来，下次偷鸡摸狗可要权衡利弊了。
言归正传，那位富农的媳妇从和尚处得到符纸以后，欢欢喜喜下山回家了，把那张符偷偷拴在孩子他爹的裤腰带上给他驱虫。中国古代有个说法，不是酒鬼想喝酒，而是他肚里的酒虫在作怪。每天喝一斤酒的，肚里的酒虫腰围两寸；每天喝一缸酒的，肚里的酒虫腰围八寸。
三天以后，富农还真排泄出一条酒虫来，然后还真戒酒了。不过他也不下地种粮食了，整天就眼睛直勾勾地面壁，不思饭食，夜不成眠。又过了三天，他媳妇眼睁睁地看着人把门板卸下来，把孩子他爹给抬出去——上西天了！
富农媳妇这叫后悔药没处买呀！逢人就唠叨，当初真不该逼孩子他爹戒酒！宁可要个喝酒的孩子他爹，也不要个上西天的孩子他爹。他再喝不也年年和长工一起种八十亩地养家糊口、丰衣足食吗。这故事意味着什么？酒虫是那位富农身体的一部分，不能只要孩子他爹挣的银子，不接受他的某个毛病。一个国家，尤其是历史悠久、人口众多的大国，也是如此。它的长处和短处由于各种原因纵横交错，牵一发动全身。所以中国的伟大哲人老子早在耶稣降临300余年前就曰，治大国如烹小鲜，这叫细雨无声，慢工细活。
我这么一讲，听众先是捧腹大笑，然后是若有所思。他们在欢笑中体会到了中国文化的古老、中国哲理的深奥、中国古人的智慧。恐怕他们也会认识到，从今以后得从全局来看中国了，否则就成了那富农媳妇了。
（作者为荷籍华裔作家）
people’s daily life, by the time tang, it upgrade from original practical use to be used on clothes for decoration, most of which a nice and elegant butterfly knot on women’dresses
when times come to ming and qing dynasty,the Chinese knot are coming into its peak.So many Chinese knots of different styles and colors have permeated into people’s lives at almost all aspacts , appearing on the curtain, closet, necklace as well on the wall and doors of shops。In that period, it was also combined with other fortunate stuff to delived blessings for people.chinese knot，had really become a part of Chinese people’s lives and a special stand for Chinese culture.Chinese Knot has so rich and profound meanings.1.Firstly, knot”is associated with many words like Combinition, unity, ,marriage, close relationship…… which show us the feeling of warm and intimacy.at the same time ,it presents the strength that unite every one.2.Secondly,The pronunciation “jie” is the partial tone of Chinese characters “ji”, which involves various nice and beautiful blessings to people.such as happiness ,wealth ,joy, Longevity and so on.There are many Chinese knots named accordance with their unique characteristic forms,相应地，delivering the warmest regards, best wishes or finest ideal.For example， Pan chang knot means relying on each other and never separated Double coin knot means plentiful money and treatures round brocade knot(团锦结)：having a promising future in career or other
3.thirdly,a Chinese knot contains the Philosophy idea of back and forth.Every knot is weaved by a single rope from start to finish.However complex and confusing it looks, it came from the process of countless cycle and can be reduced to the simple 2-D lines.Chinese knots, catching the track of chinese developing history
元宵节：Lantern Festival 刺绣：embroidery 重阳节：Double-Ninth Festival 清明节：Tomb sweeping day 剪纸：Paper Cutting 书法：Calligraphy 对联：（Spring Festival）Couplets 象形文字：Pictograms/Pictographic Characters 人才流动：Brain Drain/Brain Flow 四合院：Siheyuan/Quadrangle 战国：Warring States 风水：Fengshui/Geomantic Omen 铁饭碗：Iron Bowl 函授部：The Correspondence Department 集体舞：Group Dance 黄土高原：Loess Plateau 红白喜事：Weedings and Funerals 中秋节：Mid-Autumn Day 结婚证：Marriage Certificate 儒家文化：Confucian Culture 附属学校：Affiliated school 古装片：Costume Drama 武打片：Chinese Swordplay Movie 元宵：Tangyuan/Sweet Rice Dumpling（Soup）一国两制：One Country，Two Systems 火锅：Hot Pot 四人帮：Gang of Four 《诗经》：The Book of Songs 素质教育：Essential-qualities-Oriental Education 《史记》：Historical Records/Records of the Grand Historian 大跃进：Great Leap Forward（Movement）《西游记》：The Journey to the West 除夕：Chinese New Year’s Eve/Eve of the Spring Festival 针灸：Acupuncture 唐三彩：Tri-color Pottery of the Tang Dynasty/The Tang Tri-colored pottery 中国特色的社会主义：Chinese-charactered Socialist/Socialist with Chinese characteristics 偏旁：radical 孟子：Mencius 亭/阁：Pavilion/Attic 大中型国有企业：Large and Medium-sized State-owned Enterprises 火药：gunpowder 农历：Lunar Calendar 印/玺：Seal/Stamp 物质精神文明建设：The Construction of Material Civilization and Spiritual Civilization 京剧：Beijing Opera/Peking Opera 秦腔：Crying of Qin People/Qin Opera 太极拳：Tai Chi 独生子女证：The Certificate of One-child 天坛：Altar of Heaven in Beijing 小吃摊：Snack Bar/Snack Stand 红双喜：Double Happiness 政治辅导员：Political Counselor/School Counselor 春卷：Spring Roll（s）莲藕：Lotus Root 追星族：Star Struck 故宫博物院：The Palace Museum 相声：Cross-talk/Comic Dialogue 下岗：Lay off/Laid off 北京烤鸭：Beijing Roast Duck 高等自学考试：Self-taught Examination of Higher Education 烟花爆竹：fireworks and firecracker 敦煌莫高窟：Mogao Caves 电视小品：TV Sketch/TV Skit 香港澳门同胞：Compatriots from Hong Kong and Macao 文化大革命：Cultural Revolution 长江中下游地区：The Mid-low Reaches of Yangtze River 门当户对：Perfect Match/Exact Match 《水浒》：Water Margin/Outlaws of the Marsh 中外合资企业：Joint Ventures 文房四宝（笔墨纸砚）：The Four Treasure of the Study：Brush，Inkstick，Paper，and Inkstone 兵马俑：cotta Warriors/Terracotta Army 旗袍：cheongsam 光棍节：Single day 相亲谎言：Blind date lie 北京精神：Beijing spirit 鱼疗：Fish pedicure 白名单：White list 后窗文化：Rear window culture 垃圾时尚：Trashion 放养老公：Free-range husband常见中国传统文化专用词汇英文翻译
1.中国意念词（Chinesenesses）八卦：trigram 阴、阳：Yin，Yang 道：Dao（cf.logo）江湖（世界）：the jianghu World（the traits’ world）
e.g.You can’t control everything in a traits’ world.（人在江湖，身不由己）道：Daoism（Taoism）
上火：excessive internal heat 儒学：Confucianism 红学（《红楼梦》研究）：redology 世外桃源：Shangri-la or Arcadia 开放：Kaifang（Chinese openness to the outside world）大锅饭：getting an equal share regardless of the wounded 伤痕文学：scar literature or the literature of the wounded 不搞一刀切：no imposing uniformity on...合乎国情，顺乎民意：to conform with the national conditions and the will of the people 乱摊派，乱收费：imposition of arbitrary quotas and service charge 铁交椅：iron（lifetime）post’s /guaranteed leading post 脱贫：to shake off poverty/anti-poverty 治则兴，乱则衰：Order leads to prosperity and chaos to decline
2.中华民族的喜庆节日（Chinese Festival）国庆节：National Day 中秋节：Mid-Autumn Day/Festival 春节：Spring Festival 元宵节：Lantern Festival 儿童节：Children’s Day 端午节：Dragon Boat Festival 妇女节：Women’s Day 泼水节：Water-Splashing Day 教师节：Teachers’ Day 五四青年节：Youth Day
3.中国独特的传统饮食（Unique Traditional Chinese Foods）馄饨：wonton 锅贴：guotie（fried jiaozi）花卷：steamed twisted rolls 套餐：set meal 盒饭：box lunch/Chinese take-away 米豆腐：rice tofu 魔芋豆腐：konjak tofu 米粉：rice noodles 冰糖葫芦：a stick of sugar-coated haws（or apples，etc.）火锅：chafing dish 八宝饭：eight-treasure rice pudding 粉丝：glass noodles 豆腐脑：jellied bean curd
4.中国新兴事物（Newly Sprouted Things）中国电信：China Telecom 中国移动：China Mobile 十五计划：the 10th Five-Year Plan 中国电脑联网：Chinanet 三峡工程：the Three Gorges Project 希望工程：Project Hope 京九铁路：Beijing CKowloon Railway 扶贫工程：Anti-Poverty Project 菜篮子工程：Vegetable Basket Project 温饱工程：Decent-Life Project 安居工程：Economy Housing Project 扫黄：Pom-Purging Campaign 西部大开发：Go-West Campaign
5.特有的一些汉语词汇 禅宗：Zen Buddhism 禅：dhyana/dhgaya 混沌：chaos
道：Daosim/the way and its power 四谛：Four Nobel Truth 八正道：Eightfold Path 无常：anity 五行说：Theory of Five Elements 无我：anatman 坐禅：metta or transcendental meditation 空：sunyata 虚无：nothingness 双喜：double happiness（中）/a doubled stroke of luck（英）小品：witty skits 相声：cross-talk 噱头/掉包袱：gimmick/stunk 夜猫子：night people/night-owls 本命年：this animal year of sb.处世之道：philosophy of life 姻缘：yinyuan（prefixed fate of marriage）还愿：redeem a wish（vows）
6.具有文化特色的现代表述 大陆中国：Mainland China 红宝书：little red book 红色中国：socialist China 四化：Four Modemizations 终身职业：job-for-life 铁饭碗：iron rice bowl 大锅饭：communal pot 关系户：closely-related units 外出打工人员：migrant workers 关系网：personal nets/closely-knitted guild 五讲（讲文明、讲礼貌、讲卫生、讲秩序、讲道德）：the Five Merits focus on decorum，manners，hygiene，disciplines and morals 四美（心灵美、语言美、行为美、环境美）：the Four Virtues are golden heart，refined language，civilized behavior，and green environment
7.中国古代独特事物（Unique Ancient Chinese Items）宣纸：rice paper 衙门：yamen 扣头：kowtow 孔子：Confucius 牌楼：pailou/pai-loo 武术：wushu（Chinese Martial Arts）功夫：kungfu/kung fu 中庸：the way of medium（cf.Golden Means）中和：harmony（zhonghe）孝顺：to show filial obedience 孝子：dutiful son 家长：family head 三纲：君为臣纲，父为子纲，夫为妻纲：three cardinal guides ruler guides subject，father guides son，husband guides wife 五常：仁、义、理、智、信：five constant virtues：benevolence（humanity），righteousness，propriety，wisdom and fidelity 八股文：eight-legged essays 多福多子：The more sons/children，the more blessing/great happiness 养儿防老：raising sons to support one in one’s old age
我国素有“礼仪之邦”的美誉，礼仪文化源远流长。礼在最早出现在金文里面。在人类发展的最初期，人们对火山，地震，电闪雷鸣等等自然现象无法解释，也无法知道为什么。认为天地间有神的力量，有鬼的存在。对天地鬼神的惧怕，敬仰。人们就会举行一些形式，用物品来祭拜。从礼字的繁体“礼”可以看出。北京的“天坛”“地坛”就是古代国君用来祭天祭地的建筑。这样就诞生了礼的萌芽。
到了周朝，周文王的弟弟周公旦，应是制礼第一人。春秋末年的孔子的出现，奠定了儒家学说在传统礼仪文化的核心地位。核心思想“仁爱及人”一直影响至今。《周礼》《礼记》《仪礼》三部典籍的问世，更全面直观的.阐述了传统礼仪文化的内容。
到了封建社会，礼渐渐被转为礼制，成为了统治阶级用来维护自身利益和地位的工具。代表人物叔孙通为汉朝开国皇帝刘邦“朝仪制礼”;董仲舒的三纲五常。
民国，孙中山先生提出的“四维八纲”。
新中国的“五讲四美三热爱”以及对传统礼仪文化的扬弃.
着我国社会物质文明和精神文明的不断发展，人们产生崇尚礼仪崇尚文明的意愿越来越强烈。改革开放，我国同国际交往愈加频繁，学习礼仪文化知识，不仅体现的是自身利益的素质，更重要的是展现我国国格，展现我国“礼仪之邦”文明友好的形象。
学习礼仪文化知识，有利于提升自己的素质，增强参加社会竞争的附加价值!
学习礼仪文化知识，有利于净化社会风气，推动社会主义精神文明的发展!
学习礼仪文化知识，有利于更好的融入世界大家庭体系!展现我国东方文明的灿烂文化!
(一)礼仪的起源社交礼仪起源于原始社会和奴隶社会时期。
归纳起来，大体有五种礼仪起源说：一是天神生礼仪;二是礼为天地人的统一体;三是礼产生于人的自然本性;四是礼为人性和环境矛盾的产物;五是礼生于理，起于俗。
1、天神生礼说这是人们还没有认识到礼仪的真正起源时的一种信仰说教，是神崇拜的反映，代表了人类田腾崇拜时期对原始礼仪的一种认识。(左传)有言：“礼以顺天，天之道也。”意思说，礼是用来顺乎天意的，而顺乎天意的礼就合乎“天道”。“天神生礼说”虽然不科学，但却反映了礼仪起源的某些历史现象。
2、礼是天地人统一的体现说这种观点是春秋以后兴起的一股思潮。它认为，天地与人既有制约关系和统一性，又具有高于人事的主宰性。把礼引进到人际关系中来讨论，比单纯的“天神生礼说”有了很大进步，但仍没有摆脱原始信仰，所以仍是不科学的。
3、礼起源于人性说这是儒家的创见儒家学派把礼和人性结合起来，以为礼起源于人的天性。孔于以仁释礼，一方面把“礼”作为处理人际关系的总则，另一方面把“仁”当作“礼”的心理依据。克己以爱人，就是“仁”;用仁爱之心正确而恰当地处理好人际关系，就是“礼”。
4、礼是人性和环境矛盾的产物这一学说的目的，在于解决人和环境的矛盾。孔子“克己复礼”的观点，就是看到了人和环境的矛盾，而解决这种矛盾的方法是“克己”。人的好恶欲望如不加以节制，什么坏事都干得出来，于是圣人制札，节制贪欲。
5、礼生于理，起于俗说这是对礼仪起源的更深入地探讨。理，是指事物的必然性的道理。人们为了正常生存和发展，根据面临的生存条件，制定出合乎人类生存发展必然性和道理的行为规范，就是“礼”。“礼”是理性认识的结果。事物的礼落到实处，使之与世故习俗相关，所以又有了礼起源于俗的说法。荀于说;“礼以顺民心为本……顺人心者皆札也。”从理和俗上说明礼的起源。
关键词：文化,翻译,原则
1 The Definition of Cultural Translation
Domestic and international scholars define a variety of definitions of cultural translation.The definition of Mr.ZhangJin is one of the most comprehensive:Translation is community processing and communication tool of the two language-communities.Its purpose is to promote the political progress,economic progress and cultural advancement of the language-communities.Its mission is to intact translate the original works,which contained the logic images or art images in the real world,from one language to another language.The standards of translation must be clear and realistic,otherwise it will not be able to play the role to be played or its meaning can not be achieved.
2 The basic principles of translation
2.1 Context:The Basis of Understanding and Translation
Firstly,we need understand the translation context and understand differences of cultural.According to the teleology of translation,translation is a study of the scope of human behavior.Human’s communication is constrained by the language environment,while the environment of language is also rooted in cultural habits.Therefore,the translation must be impact by the language culture and the purpose of language culture.Thus,it can be seen that different cultural contexts determines the extraction of word meaning in translation and also shows the translator's judgments and understanding of different cultures,while there are many differences of Chinese and western’s,such as geographical environment,religious beliefs,ethnic customs and historical background and so on.These differences also constitute translation contexts.In translation,the translator must understand discourse cultural items of different ethnic and social cultural;correctly understand the cultural semantics;carefully analyze the cultura factors which imply in the words and easily rise to conflicts.According to the specific texts or contexts,it represent the cultura implications without violation of the expression of the source language,to achieve the purpose of the faithful,truly achieve communication and transplant between the two cultures.
2.2“Cultural Conveyance”:A Basic Principle of the Trans-lation
“Cultural conveyance”is a basic principle of the translation Translation we not only consider differences of language,but also closely monitor differences of the cultural,the good or bad dea of cultural differences often is the key to success or failure o translation.Considering the linguistic,we can get a way of translation,but the cultural,we can get another way,the after translation may be better.For example:
The so-called“cultural conveyance”is to try to save the“foreign”flavor of the alien culture,so that our readers can expand cultural horizons,access to knowledge and enlightenment.
Our translators should be especially vigilant,do not use with a strong Chinese cultural characteristics of the words as a means of interpretation in order to avoid the“Chinese taste”instead o“foreign flavor”causing“cultural distortion”.
3 The Effect of Cultural Differences on English-Chinese Translation
3.1 The Influences of Different Lifestyle
As the geographical features of the western countries and the western nations often life with ocean,thus whether it is in real life or the history English words have a lot of information o navigation.The continental-based Chinese language is difficult to find the corresponding form with western language.For the Chinese,the understanding of these expressions would be more difficult.For example:able seaman(一级水平),be left high and dry(陷于困境),give sb.or something.a wide berth(远远地躲开)etc..These proverbs which are on behalf of island culture are more related with navigation.In traditional Chinese culture,the continental-based is main part,the words example:“树”,“蝼蚁之穴”,“路”,“前车之覆”and so on.These reflect the landbased culture.
3.2 The Influences of Differences of National Emotional Psychological and Cognitive Styles
There are many different aspects between China and Western such as the emotion,the psychology,the cognitive style etc.These differences result in a number of words having different cultural connotations in the two kinds of cultures of Chinese and Western.The lack of understanding of the cultural meaning of these terms,communication and translation can cause errors.English nation's thinking is individual and unique,and the Chinese is holistic,integrated,and general.In the language,English words are concrete,while the Chinese words are vague.For example the word“说”,in English there are“say,speak,tell”etc.With these words the language is simple and accurate,also richly varied and vivid.The Chinese often tend to generic,it adds adverb modifiers before“说”,such as“语无伦次地说”,“低声地说”,“嘟嘟囔囔地说”.
3.3 The Influences of Different Values of Chinese and West-ern Cultures
Values generally considered to be the core of the specific culture and way of life.In the two languages,the values wil cause a lot of obstacles for language understanding and translation,this case is enough to cause translators attention.Confucianism dominated Chinese culture.Owing to ethnic kin and social relations,the Confucianism’s expression is very clearly and strictly,not the slightest ambiguity and sloppy.While for the English nations who respect for the Protestant and individua cultural values,this kinship is much more lenient.For the two languages,English words such as uncle and aunt are generally used to express non-immediate elders,for the next generation only with nephew and niece,while peers ages brother and sister usually to be used,and even men and women almost said thecousin,which in Chinese is not allowed.
Due to the close relationship between language and culture,Chinese and foreign cultural similarities and dissimilarities restrict the language’s exchanges in a certain extent,the cultural differences of Chinese and Western way of life,national feelings,cognitive styles and values will arise significant impacts on translation.Only by correctly handling to the cultural factors,we can accurately translate and promote the bilingual language and cultural exchange.
4 Acceptation Differences on Translation
Acceptation difference is difference betweens the cultural information of the original language words and the corresponding cultural information of the target language words.This difference is further divided into acceptation conflicts and the difference of associative meaning.
The words have the same literal meanings but the semantic of the words are different or even opposite,the acceptation conflicts will appear.Such words are likely to cause a wrong understanding or lead to misinterpretation.For example:
Pull somebody’s leg
Misinterpretation:拉后腿
Accurate translation:开某人玩笑
Move heaven and earth
Misinterpretation:翻天覆地
Accurate translation:想方设法
Translating the words like the above,we should pay attention to that if the original language and the target language have the same semantic meaning or there is the discrepancy we should do the appropriate conversion or adjustment.
Another form of acceptation difference is the different associative meaning,including that the specific words are differences in different national psychology associations and different pragmatic meaning and so on.
The content of culture is coverall;it is inextricably linked with language.Different languages represent different characteristics of national cultures.The activities of inter-language translation are actually a kind of cultural exchange.Correctly understanding the cultural image and significance of the original language,we can retain,represent and communicate in the target language;this is not only a goal of language translation,but also the need for cross-cultural communication.In specific activities of translation,cultural factors related to the translation strategies which adopted by translators and to the translation purpose which the translator want to achieve,but also it affects results of the translation.
参考文献
[1]Nida E A.Language structure and Translation[M].Shanghai:Shanghai Foreign language Education Press,1982.
[2]Newmark P A.Textbook of translation[M].London:Longman,2005.
[3]Steiner,George.After Babel[M].Shanghai:Shanghai Foreign lan-guage Education Press,2001.
[4]张震久,孙建民.A concise course on English-Chinese&Chi-nese-English[M].北京:外语教学与研究出版社,2009.
目前，台湾“大选”选情呈现出胶着态势，如果蔡英文当选，其“中国政策”走向最让人关注。总体来说，蔡英文的“中国政策”包括两大部分：一是两岸政策，二是对外关系的操作。这两个方面相互承辅。就其两岸政策而言，蔡英文将奉行“和平的民主台独”路线；就其对外关系的操作而言，蔡英文则着力于重建与美国的信任模式，继续深化台日关系，以美日等国的支持谋求和平“台独”。
“和平的民主台独”路线
据笔者观察，蔡英文的两岸政策，从政策理念上看，一是坚持“台湾主权独立”，二是坚持“台湾前途由台湾人民自决”；从利益取向上看，则要求台海和平，追求繁荣、发展。因此，其两岸政策将从陈水扁时期的“法理台独”路线转向“和平的民主台独”路线，并建构岛内“民主机制”以防范两岸走向和平统一。
具体而言，与陈水扁时期相比，蔡英文的政策将有两个新的特点。其一，其法律手段将不再主要强调 “台独”的法理性，而是转向“公投”等“民主机制”的建构上。蔡英文称，“美方认为问题的核心在于台湾民主机制的健全与否”，“台湾是民主社会并有多元意见，民间对国家前途有不同程度的关切，因此如何透过好的民主机制反映出来，讓人民可在自己的民主机制当中维护自己的最大利益，这是核心”。蔡英文指称，美方朋友有共识，那就是“保护台湾利益最主要靠台湾人民”；“社会对于主权流失有集体忧虑，民进党的民调也显示，超过五成的民众担心台湾已经走在错误的道路上，证明台湾社会有共同的警觉心”；“只要人民有警觉，共同监督，台湾就不会很快崩毁”。其二，在岛内民意的引领上，蔡英文的重点将放在把“台湾主体意识”引向“台湾共识”。以“台湾主体意识”为核心内容的“台湾共识”一旦型塑完成，则其所谓纳入“台湾共识”的“一中各表”、“台湾前途选项开放”等，就自然而然地成了无用的摆设，其功能不过是包装“台独”、欺骗民众而已。
因此，蔡英文如果当选，在其主导下的民进党维持两岸交往的同时，在修法方面会有较大的动作。目前可以预测到的有几点，其一是“公投法”修法的可能性比较大。其二是在没有形成终级的“台湾共识”之前，以其目前“台湾共识”是个“凝聚共识的过程”、是个“程序共识”的说法，可能会搞出一部涵盖两岸交流协商、“台湾前途人民自决”等内容的程序性法律法规。而这首先涉及一旦民进党执政，“海峡两岸经济合作框架协议“（ECFA）相关协议的生效、变更、废止的问题，也关系到ECFA后续作为。其三是目前已经建立起来的两岸交流、协商机制，民进党是否承认、延续，将如何运作，是否会将这些机制中存在的所谓政治风险做一法律上的防堵，也是需要观察的。蔡英文“中国政策”智囊董立文就认为，如果没有“国会”监督与协商透明化，“经合会”有可能向政治方向发展，成为未来两岸政治商谈的渠道。
体认美国的亚太战略利益
民进党2008年下台后，为修补陈水扁时期的“冲撞外交”给台美互信带来的严重伤害，重新争取美国的信任与支持，为再执政做准备，民进党检讨了陈水扁时期对美关系的做法，通过频繁与美方负责亚太事务的官员与重要智库的交流沟通，试图重建民进党与美国的信任模式。目前这个模式虽然尚未完成，但已显现出这一模式的主体框架或主要内容，笔者将之概括为“一个中心，两个基本点”。“一个中心”是民进党要体认美国的亚太战略利益；“两个基本点”，一是将台美双方在两岸关系上的共识明确化，二是建构岛内“民主机制”以抵抗中国统一。
冷战结束以来，面对中国经济的崛起与国际影响力的提高，美国等西方主要国家一方面不得不逐渐对这样的现实予以尊重，并据此重新审视与大陆的关系，调整对大陆的政策，密切并更加重视与大陆的战略合作关系，以获取新形势下的国家最大利益；另一方面却对中国的战略意图极为戒备，害怕中国崛起损害其自身利益，冷战思维再次集中突显出来。美国为延续其“世界霸主”的地位，对中国采取日益鲜明的遏制政策，近年来围绕着区域影响力的争夺，美国公开宣扬“重返亚洲”，与中国的竞逐更加突出。日本则一方面保持与中国关系的平稳发展以获取最大经济利益，另一方面则谋求深化与美国的军事同盟关系。可以说，“以台制华”仍是美国等西方国家遏制中国的主要政策之一。
鉴于武力保卫台湾已不可能，美国等西方国家对台湾的支持更加强调两岸和平，并实质强化台湾的经济、自卫能力与国际地位，同时防止两岸走向统一。两岸关系进入和平发展阶段之后，随着两岸军事冲突的危险性进一步降低，美日的亚太战略利益所受到的军事威胁也随之降低，而两岸政治关系的走向则代之而起，成为美日进行国家软实力扩张的新威胁。因此，美日等国不会对中国崛起下的两岸关系动向袖手旁观。2011年10月“维基解密”曝出，马英九执政后，美国首次在国防部之外，主动增设国务院的美台政军对话，主要侧重对台政治方面的关切。该对话机制在美国方面由东亚局、政军事务局共同主办，在台湾方面由“外交部北美司司长”率团与会，“显示美方对台政治关系的重视，以及双方关系的提升”。这给深具冷战思维的蔡英文提供了依靠美日抗衡中国的充分理由和绝佳机会。
为获得美国的支持，蔡英文极力迎合美国的亚太战略利益，声称，ECFA“很可能导致东亚实力均衡遭到改变，使美国在此区域遭到边缘化”，希望美国加强在亚太地区的参与；呼应美国所提出的“泛太平洋伙伴关系”，并提出“台湾应建立包括美方在内的跨太平洋经济联盟”以“真正维持区域和平”；呼吁美国“须持续提供台湾适当的军售”，称台湾将善尽忠实盟友的角色，“民进党在追求台湾主权的同时，也会顾及和美国在内的其他友邦的共同利益并深化”。民进党前“驻美代表”吴钊燮称，民进党如果重新执政，“不会把与美国的关系放在两岸关系的后面”，会“比国民党政府更重视台美关系”。
强化对外沟通，找出共识
为预防台美关系可能出现的退步，蔡英文以其突出的危机防范意识和法律人的严谨，从厘清台美之间的共识与分歧入手，重新经营台美关系，确保双方交往透明化、稳定化。
蔡英文称，“美台之间没有无法解决的根本性歧异，因此重点在于如何经营”，“目前台美双方需要耐心与时间进行更多的沟通与讨论，以强化共同点以及针对歧异找出共识”。从民进党与美国沟通的内容上看，二者之间已经建立的共识包括：维持台湾“事实独立”，不走“法理台独”路线；维持两岸现状的稳定，维持目前两会协商架构及协议，维持台海的军事平衡；美国协助台湾与区域经济整合，协助台湾在国际社会发声并参与国际组织；确保两岸问题能以和平方式解决；“让台湾人民有决定自己前途的权利”等等。对民进党比较有挑战的是美方提出“想出办法接受九二共识”。从蔡英文的上述“中国政策”内容上看，“台湾共识”应该是其坚持不接受“九二共识”的解套之举。
此外，民进党将持续加强对日关系。加强与日本的交流与联系向来是民进党“国际”交往的重点。民进党执政八年间的台日关系被双方称为“台日关系最好时期”，凭借历史情感、政治军事同盟、“亲日远中”思维，民进党内老、中世代对日本政商界长年深入经营，日本亲台政客对民进党的信任、支持更甚于对国民党。民进党也认为，经营日本关系比经营美国关系更游刃有余。在2012年选举过程中，日本亲台势力对民进党选举的明显介入与支持，正说明民进党一旦执政，日本因素在两岸关系中的消极影响有可能会上升。
