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  3. In 1977 the prestigious Ewha Women’ s University in Seoul, Korea, announced

In 1977 the prestigious Ewha Women’ s University in Seoul, Korea, announced

游客2024-01-13  73
问题     In 1977 the prestigious Ewha Women’ s University in Seoul, Korea, announced the opening of the first women’s studies program in Asia. Few aca- demic programs have ever received such public attention. In broadcast debates, critics dismissed the program as a betrayal of national identity, an imitation of Western ideas, and a distraction from the real task of national unification and economic development. Even supporters underestimated the program; they thought it would be merely another of the many Western ideas that had already proved useful in Asian culture, akin to airlines, electricity, and the assembly line. The founders of the program, however, realized that neither view was correct. They had some reservations about the applicability of Western feminist theories to the role of women in Asia and felt that such theories should be closely examined. Their approach has thus far yielded important critiques of Western theory, informed by the special experience of Asian women.
    For instance, like the Western feminist critique of the Freudian model of the human psyche, the Korean cri- tique finds Freudian theory culture-bound, but in ways different from those cited by Western theorists. The Korean theorists claim that Freudian theory assumes the universality of the Western nuclear, male-headed family and focuses on the personality formation of the individual, independent of society. An analysis based on such assumptions could be valid for a highly competitive, individu- alistic society. In the Freudian family drama, family members are assumed to be engaged in a Darwinian struggle against each other—father against son and sibling against sibling. Such a con- cept of projects the competitive model of Western society onto human personalities. But in the Asian concept of personality there is no ideal attached to individualism or to the independent self. The Western model of personality development does not explain major characteristics of the Korean personality, which is social and group-centered. The "self" is a social being defined by and acting in a group, and the well-being of both men and women is determined by the equilibrium of the group, not by individual self-assertion. The ideal is one of interdependency.  In such a context, what is recognized as "dependence" in Western psychiatric terms is not, in Korean terms, an admission of weakness or failure. All this bears directly on the Asian percep- tion of men’s and women’s psychology because men are also "dependent." In Korean culture, men cry and otherwise easily show their emotions, something that might be considered a betrayal of masculinity in Western culture. In the kinship-based society of Korea, four generations may live in the same house, which means that people can be sons and daughters all their lives, whereas in Western culture, the roles of husband and son, wife and daughter, are often incompatible. [br] Which of the following conclusions about the introduction of Western ideas to Korean society can be supported by information contained in the passage?
选项 A、Except for technological innovations, few Western ideas have been successfully transplanted into Korean society.
B、The introduction of Western ideas to Korean society is viewed by some Koreans as a challenge to Korean identity.
C、The development of the Korean economy depends heavily on the development of new academic programs modeled after Western programs.
D、The extent to which Western ideas must be adapted for acceptance by Korean society is minimal.
E、The introduction of Western ideas to Korean society accelerated after 1977.
答案 B
解析 下面关于向韩国介绍西方思想的观点哪一个是文中说明的?A．很少有西方思想被成功移人韩国社会。未提。B．正确。这种西方思潮的介绍被一些韩国人认为是对韩国特性的背离。见原文L7—11的明确说法。C．韩国经济发展依赖于西方式思想的学术研究进展。无。D．西方思潮被接受的范围很小。原文未提。E．“after 1977”推不出来，这是文中所提研究计划创建的年代。
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