從中西方諺語(yǔ)中探索中西方文化的差別

...wd......wd......wd...摘要諺語(yǔ)是意義完整的固定句子，是一種重要的語(yǔ)言形式。在不同文化的諺語(yǔ)中，一樣的物體和行為往往被賦予不一樣的含義和思想感情。本文研究的目的便是通過(guò)研究英漢諺語(yǔ)來(lái)探索中西方文化的差異。文章首先從諺語(yǔ)的構(gòu)成方面對(duì)比了英漢諺語(yǔ)的差異，然后從中西方人們的居住環(huán)境、人文思想、道德觀念、宗教信仰和風(fēng)俗習(xí)慣五個(gè)方面對(duì)英漢諺語(yǔ)進(jìn)展對(duì)比和分析，并總結(jié)出中西文化在這些方面的差異。通過(guò)本文對(duì)英漢諺語(yǔ)的研究和總結(jié)，我們將學(xué)習(xí)到兩種諺語(yǔ)的不同文化內(nèi)涵，更重要的是，這有助于我們更加正確地使用英漢諺語(yǔ)。因此，研究中西方諺語(yǔ)之間的文化差異具有重大的理論和現(xiàn)實(shí)意義。關(guān)鍵詞：諺語(yǔ)；中西方文化；差異AbstractProverbisacompletesentence，anditisanimportantformoflanguage.Inthedifferentproverbsthatfromdifferentculture,thesamethingsandthesamebehaviorshowrepresentdifferentmeansanddifferentfeelings.ThepaperisaimedtoexploretheculturaldifferencesbetweenChineseandWesternproverbs.Firstly,theauthoranalysisthedifferencesfromtheiruniquecharacteristics,thensummarizesthedifferencesoflivingenvironment,humanisticidea,moralviews,religiousbeliefsandsocialcustomsbetweenChinesecultureandWesternonebycomparingandanalyzingChineseproverbsandEnglishones.Throughthestudyandsummaryofthispaperwewilllearnthedifferentculturalconnotationfromdifferentculture.What’smore,wewilluseChineseandWesternproverbsmoreeasilyandmoreaccurately.SoitisnoexaggerationtosaythatacomparisonbetweenEnglishandChineseproverbsisofgreatpracticalandtheoreticalsignificance.Keywords:Proverbs;WesternandChineseculture;differencesAcknowledgementsIwouldliketoexpressmygratitudetoallthosewhohelpedmeduringthewritingofthisthesis.Igratefullyacknowledgethehelpofmysupervisor,XiaLi,whohasofferedmevaluablesuggestionsintheacademicstudies.Withoutherencouragement,insightfulcriticismandgraciousguidance,thecompletionofthisthesiswouldnothavebeenpossible.IalsooweaspecialdebtofgratitudetoalltheteachersinForeignLanguagesSchool,fromwhosedevotedteachingandenlighteninglecturesIhavebenefitedalotandacademicallypreparedforthethesis.Ishouldfinallyliketoexpressmygratitudetomybelovedparentswhohavealwaysbeenhelpingmeoutofdifficultiesandsupportingwithoutawordofcomplaint.OutlineⅠ.IntroductionⅡ.TheCharacteristicsandImpactofProverbsA.TheUniqueCharacteristicsofProverbs1.FormofCharacters2.SentencePattern3.RhetoricalDevicesB.ThePositionandRoleofProverbsintheRealLifeⅢ.TheculturaldifferencesofChineseandWesternProverbsA.ProverbsofLivingEnvironmentB.ProverbsofHumanisticIdeaC.ProverbsofMoralViews1.TheAttitudeTowardsReputation2.TheViewofLove3.FilialDuty4.TheAttitudeTowardsWomanD.ProverbsofReligiousBeliefs1.GodandnoGod2.TheIdeaofEqualityandGradeE.ProverbsofCustomⅣ.ConclusionCulturalDifferencesbetweenChineseandEnglishProverbsⅠ.IntroductionDuringtheetymology,proverbisdefinedasasettledsayingaccompaniedwiththelonghistory.InthemodernversionoftheDictionary,proverbsindicatedthesebriefly,popularandmeaningfulsentenceswhicharepopularinfolkamongtraditionalsocialofChina.Inwestern,manyEnglishdictionarieshavetheanalogousdefinitionwhichispopularshortsayingwithwordsofadviceorwarning.Therearemanyproverbsinourdailylifeandbeusedverypopularduringourdailylife.“Geniuswitandspiritofanationarediscoveredbytheirproverbs.〞saidbyBacon,awell-knownBritishwriter.Everynationhasabundantproverbsintheirownnativelanguage,whichwereusingreflecttheirlifeexperience,thoughtsandfeelings.Ⅱ.TheCharacteristicsandImpactofProverbsTheUniqueCharacteristicsofProverbsAsaquintessenceofnativelanguage,proverbshavemanyuniquecharacteristicwhichdifferentfromotherlanguageforms.Nextwewillintroduceitscharacteristicsthroughthethreeaspectsincludecharactersform,sentencepatternstructureandrhetoricaldevice.1.FormofCharactersProverbissummarizesoflaborpracticeofthemasses,ithasaheavyflavoroflife.TheEnglishandChineseproverbshaveregularsentencepatternandshapelysyllable,itselectsthewordsisveryrefined.Proverbscanexpressluxuriantideacontentwithhighlycondensedlanguage.Ithashighlyabilityofgeneralizing,whichaimedatreflectaprofoundmoralvividly.Itdisplayedmainlyfollowthethreepoints:Firstofall,proverbsalwaysusingsmallamountofwordsandflatstructuretocompresstheabundantcontent.Thesesentences,whicharedapper,crispandfinger-popping,embodiesthelanguagefeatureofEnglishandChinesenative.Forexample:Liveandlearn〔活到老，學(xué)到老〕;Afterraincomessunshine〔雨過(guò)天晴〕.Inournativeproverbs,therearealsomanyexampleslike:物以類(lèi)聚，人以群分；兩人伴，三人散。Secondly,proverbsalsoemployellipticalsentence.Sometimes,what’sworse,itjustretainssomewordswhichneedtoemphasizeandextrudewithomittingotherwords.Wecanfindthesentencewhichwasomittedisveryrefinedandcompact,butitssemanticmeaningareextrudedanditsmoralareprofound.Forexample:Anilllife,anillend.(Whichequaltoifonelivesanilllife,hewillhaveanillend.多行不義必自斃。)Inourdailylife,wealwayssay:眾心齊，泰山移。Thirdly，proverbsoftenusespokenword.Proverbisanoralcreation,whichspreadamongthecommonpeople.Theyusedabundantspokenwords,whichisinfavoroforaltransmissionandmemory.Usingthiscolloquialkindoftermmadeproverbshavelivelyrhythmandvigorouslife.Forexample:Aneyeforaneye,andatoothforatooth.(以眼還眼，以牙還牙).Wewouldsay:不怕家里窮，就怕出懶蟲(chóng)。2.SentencePatternBesimilartothebeautyofregularityofmusic,proverbsalsousingasymmetricstructure,whichenablethesentencestructuremoresuccinctandmaketheexpressionmorepowerful.Thissymmetricstructuremainlyincludefollowingpoints:Firstly,usingantithesisstructuretoconveysomethingincommonoronthecontraryisconvenient.Thisrhetoricaldeviceenableproverbshassuchaestheticfeaturesasformalregularity,phoneticharmony,syllabicdistinctivenessandconcisediction,whichstrengthenedthecontagiousness.Forexample:WhenthesouthwindblowsinMay,theriverwillrise;whenthesouthwindblowsinJune,thewellwilldry(五月南風(fēng)漲大水，六月南風(fēng)井底干).Whenthereisadrought,theeastwindwillnotbringrainalong;Whenthereisaflood,thenorthwindwillblowunderagloomysky(旱來(lái)東風(fēng)不下雨，澇來(lái)北風(fēng)不晴天).InourChineseproverb,wehave:兄弟協(xié)力山成玉,父子同心土變金。Anothersentencepatternwhichproverblikesusingisparallelism.Parallelismmeansarrangethreeormoresentenceswhichhavethesamesentencepatternandmoodtogether,showingemphasizeofsemanticandthepowerfulemotion.Theusingofparallelismreinforcedthevoiceofemotion.Forinstance:Noonecanbeperfectlyfreetillallarefree;Noonecanbeperfectlymoraltillallaremoral;Noonecanbeperfectlyhappytillallarehappy(沒(méi)有人能完全自由，除非所有人都自由；沒(méi)有人是完全品性端正的，除非所有人品性端正；沒(méi)有人是絕對(duì)幸福的，除非所有人都幸福).Wehaveproverbslike:冰不窖不寒，木不鉆不著，馬不打不奔，人不激不發(fā)。Nextiscontrast,whichmeansarrangethesentenceswhichhavetherelativelymeaningtogetherinparallel.Thisusingwouldextrudethecharacteristicoftheexpressedthing.Forinstance:Knowledgemakeshumble,ignorancemakesproud(博學(xué)使人謙遜，無(wú)知使人驕傲).ToourChinese:衣是新的好，人是舊的好。Anothertwoformsthatproverbusedmorepopularareanadiplosisandregression.Anadiplosismeanslettheendoftheearlierpartofthesentenceasbeginofthenextsentence.Regressionmeansrepeattheendoftheearlierpartofthesentenceasbeginofthenextsentence,thenusebeginoftheearlierpartofthesentenceastheendofthenextsentence.Thesetwostructuresreinforcedtherhythmoftemperament.Forinstance:Followloveanditwillflee,fleeloveanditwillfollowthee(追求愛(ài)情，它高飛，逃避愛(ài)情，它會(huì)跟你。此句為頂真用法).Livenottoeat,buteattolive(活著不是為了吃飯，吃飯是為了活著。此句為回環(huán)用法).Similarly,inourproverbs,like:耳聞不如眼見(jiàn)，眼見(jiàn)不如實(shí)踐〔頂真〕；來(lái)者不懼，懼者不來(lái)〔回環(huán)).3.RhetoricalDevicesActually,mostofproverbsusedrhetoricaldevice,likewehaveknownantithesis,parallelismandcontrast.Nowwemainlytalkabouttworhetorical,theyaremetaphorandexaggeration.Amongthemetaphoritincludessimileandmetaphor.Wewilldiscusseachofthesedevicesinthefollowingsections.Generallyspeaking,metaphorwasconstitutedthreeelements,includingsubject,referenceandindicatorofresemblance.Amongthelanguage,metaphoristhemostexpressivedevice.Similemeanshandlethetwoobjectswhichhavethesamefeaturestocontrast,makingcleartherelationbetweensubjectandreference.Usingsimileenableannouncetheobject’sessencevividlyandclarifytheprinciplewhichwewanttoexpresswithameaningfulway.Suchas:Livingwithoutanaimlikesailingwithoutacompass(生活沒(méi)有目標(biāo)就像航海沒(méi)有指南針，其中l(wèi)ivingwithoutanaim是本體，sailingwithoutacompass是喻體，like是喻詞).ForourChinese,光陰似箭(其中光陰也就是時(shí)間是subject，箭是reference，似為indicatorofresemblance).Metaphorisacompressedsimile,ituseoneobject’snameasanotherobject’snamedirectly.Soitseemedmuchliver,andillustratedthepointmoreprofoundly.Thisenhancedtheexpressiveforceofproverbs.Slatheringmetaphormadeproverbsmoresuccinct,aproposandmoreconnotations.Italsoenablearousepeople’simagination,usingfamiliarobjectsreplaceunfamiliarobjects.Makingtheproverbappearedmoreclearandeasytounderstand.Suchas:Speechissilver,silenceisgolden.(雄辯是銀，沉默是金。其中speech,silence是本體，silver,golden是喻體，is是喻詞)AboutourChineseproverbs,like:愛(ài)情是美德的試金石〔其中，愛(ài)情是subject，試金石是reference，是為indicatorofresemblance〕。Exaggerationisonefrequently-usedrhetoricaldevice.Itovershootsthemarkdeliberately.Thisdeviceexaggeratesorshrinkstheimageofobjects,inordertoextrudesomecharacteristicormoral.Usingthisdeviceenableexaggerateatmosphere,tomakeastrongimpressionforpeople.Forinstance:Agrowingyouthhasawolfinhisbelly.(青年成長(zhǎng)時(shí)，食量大如狼，夸大的手法，形容年輕人食量驚人).InourChinese,therearemanyproverbswhichusingexaggeration,like:四兩撥千斤。B.ThePositionandRoleofProverbsintheRealLifeProverbsarelanguagetreasureforthemasses.Throughouthistory,proverbscanbereservedindicatedthattheywereinfavorbythemasses.Sowecanincludethatourdailylifeisunabletoleavethem.Theyhavebecomeanindispensablepartofourcommunication,whichoccupytheimportantpositioninthereallife.Ontheotherhand,proverbisoneofliteraryformwhichispopularinfolkamongtraditionalsocial.Themainfunctionofproverbisenrichedourdailyconversationform.Itenableduscommunicatemoreunimpededandmoreinteresting.Datingbacktoancienttimes,asamaincommunicationlanguage,proverbbenefitedmanypeople.Mostproverbsarelivingexperiencesandlifereasonssummarizedbythemassesthroughalongtimefromtheirownlivingexperienceandmanyflunk.Justlikeaproverbsaying:Experienceisthemotherofwisdom(經(jīng)歷乃智慧之母).Consequently,asChinesedescendant,wemustprotectthispreciouswealthwhichourforefatherslefttous.Inourdailycommunication,weshouldusetheseproverbsasmuchaspossible;what’smore,weshouldusingaccurate.Ⅲ.TheCulturalDifferencesofChineseandWesternProverbsTheformationofthelanguagewasinfluencedbymanyaspects,whichincludegeography,history,religiousbeliefandlivinghabits.Proverbisthecreamoflanguage,whichcarriestheculturalfeaturesandcultureinformation.Proverbandtheculturetraditionareinseparable.Thedifferenceoflanguagewasdecidedbynationalculture.Thenationalfeatureswasreflectedfromproverbwouldembodythenationalculture.ConsequentlywecanfindthedifferencebetweenWesternandChineseculturebycomparativeanalysistheirproverbs.ThispaperwilldiscussfourdifferencesbetweenWesternandChineseproverbs,whichincludelivingenvironment,humanisticidea,moralviewsandreligiousbelief.A.ProverbsofLivingEnvironmentLanguagecomesfromproductivelabor.Proverbsareessencesummarizedfromlivinglifeandproductivelabor.Britishisanislandcountry,themarinetransportandtradewereverydeveloped.Soitslanguagewereinfluencedtoalargeextentbythisenvironment,mostproverbswereconnectedwithseaandsailing.Forexample,totakethewindoutofone’ssail(先發(fā)制人，強(qiáng)占上風(fēng));Togowiththestream(隨波逐流、順應(yīng)時(shí)勢(shì));Allriversrunintosea(海納百川).TheuniquegeographicalenvironmentmadethefishingindustryveryprosperousinBritish.Therearemanyproverbsaboutfishing,suchas,hookone’sfish(如愿以?xún)?，用詭?jì)得到想要的東西);Haveotherfishtofry(有其它事要做).Onthecontrary,Chinaisaninlandagriculturalcountry.Wehavevastland,landistheoriginofotherentities.Homologousthereweremanyproverbconnectedwithrivers,landandagriculture.Forinstance,一匹馬揚(yáng)不起塵土，一個(gè)人成不了英雄；蘿卜白菜，各有所愛(ài)；王婆賣(mài)瓜，自賣(mài)自夸；滴水之恩，涌泉相報(bào)等。Thoughanexample,wewouldfindaninterestingphenomenon,whenwedescribesomeoneisextravagant,theEnglishproverbwouldsay:spendmoneylikewater;however,inourChineseproverb,wewouldsay:揮金如土。Itfollowsthatthedifferenceenvironmentwouldproducemanydifferentproverbs.B.ProverbsofHumanisticIdeaHumanismpaysattentiontoexpressindividualbrilliance.Butfortheviewaboutpeopleisdifferent,sothedevelopmentofhumanismwasdifferentbetweenWesternandChinese.Thesedifferenceswouldreflectinproverbsnaturally.Datingbacktorenaissance,humanismemphasizedtheindividualvalueandthesignificanceofpeople’sexisting.Thenthesocietyadvocatedfreedomanddevelopedhumanity.Thisreflectedinproverbssuchas:Mandoeswhathecan,andGodwhathewant(人做他能做的，上帝做他愿做的).Andsomeotherproverbsclearlyhighlightedthecorestatusofhuman.Forexample,manisthesouloftheuniverse(人是宇宙的靈魂);Manisthemeasureofallthings(人是衡量萬(wàn)物的標(biāo)準(zhǔn)).Ontheotherhand,somevoluntarismhumanismpersonconsideredthatthenatureofmentalitywastheonlyexistenceduringourlife.Nietzscheconsideredthatwillistherootofallthingsonearth.Therearemanyproverbswhichaboutattachedimportancetooneself.Forinstance,everymanisnearesthimself(每個(gè)人都最親近自己);Everymanlikeshisownthingsbest(每個(gè)人都最喜歡他自己的東西);Everymanthinkshisowngeeseswans(每個(gè)人都把自己的鵝想象為天鵝);Everyonefastenswherethereisgain(每個(gè)人都盯住利之所在).DifferentwithWesternhistory,ourcountrydidnotexperiencetheperiodwhichtheologyoccupiedthedominantposition.Datingbacktoancienttimes,ourthoughtwasoccupiedbyConfucianism,whichwasaknowledgeresearchedhuman.Therearemanyproverbswhichpayattentiontopeople,suchas:四海之內(nèi)皆兄弟也；己所不欲，勿施于人。Confucianismconsideredthatindividualisjustachesspieceinthebigsocietychessboard.Inordertoprotecttheinterestofthewhole,itwasindispensabletosacrificetheinterestofindividual.ThiswastotallydifferentwithWesternviewpoint.InChineseproverbs,therearemanytoreflectputothersbeforeoneselfandbekindtoothers.Suchas:嚴(yán)于律己，寬以待人；寧可人負(fù)我，切莫我負(fù)人；把困難留給自己，把方便留給他人等。Andthereareotherproverbsstressedtheimportanceofcollective.Forexample：一人不成陣，獨(dú)木不成林；眾人拾柴火焰高；孤雁難飛，孤掌難鳴；一花獨(dú)放不是春等。C.ProverbsofMoralViewsMoralviewsmeanthecognitionandviewofpeopleaboutitself,othersandthewholeworld.Thisincludemanyaspects,wewilldiscussfromthefollowingseveralaspects.1.TheAttitudeTowardsReputationInWestern,thetraditionalmoralviewsconsideredthatreputationwasveryimportant,asaperson,weshouldpayattentiontoourbehavior.Itisnotimportantwhatotherpeople’sevaluate,solongasoneselfnotdamagesocietyandotherpeople,notviolatethelaw.SoinWesternproverbswewouldfindthatit’snormalwhenrefertorumor.Forexample,wemayknowtheproverbwhichsays:Sticksandstonesmaybreakmybones,butwordswillneverhurtme(棍棒石頭可能會(huì)打斷我的骨頭，但言語(yǔ)絕不會(huì)傷害到我).Incontrastwiththis,inourproverb,itis:棍棒傷皮肉，惡語(yǔ)傷人心.Wecouldfinditisverydifferentbetweenourtwocountriesinourcountry,influencedbythetraditionalconcept;everyoneputsthefameatanimportantstation.Ontheotherhand,thereputationalwaysbeconnectedwithmorality.Onewillhaveagoodfameifhewasavirtuousman,usuallythenhewouldgainrespect.Butthisisnotabsolute;sometimesthesevirtuouspeoplewouldloseface.Relatedtothiswehavemanyproverbstoo,suchas:人有臉，樹(shù)有皮，沒(méi)臉沒(méi)皮沒(méi)長(zhǎng)進(jìn)；死要面子活受罪等。Becauseofcareaboutface,mostChinesescaretherumorwhichisnotgoodforhim.ManyproverbsexpressedthatChinesefeartherumor.Forinstance:謠言可以殺人；防人之口甚于防川；人言可畏；殺人不見(jiàn)血等。ThisshowsthatthecultureisdifferentbetweenWesternandChineseaboutreputation.Livingindifferentplace,weshouldknowthemannersandcustoms.2.TheViewofLoveThedistinctresultofcontrastbetweenWesterncapitalismandChinesefeudalismaboutmoralistheviewoflove.DuringtheChinesefeudalismsociety,thetraditionfeudalethicalcodeconstrainedthefreedomofloveseriously.Themarriagewasdeterminedbyparents.Someproverbsreflectedthissocietyatmosphere.Suchas:父母之命，媒妁之言；嫁雞隨雞，嫁狗隨狗；娶到的媳婦買(mǎi)到的馬，由人騎來(lái)由人打等。However,intheWesternsociety,earlierintherenaissance,thepeoplebegantopursuefreedomandtheemancipationofhumanity.Thecapitalismsocietyevenadvocatedfreelove.TherearemanyproverbsthateulogizeloveandcommentloveinEnglish.Suchas:Loveisfree(愛(ài)情是自由的);Truelovenevergrowsold(真正的愛(ài)情永不過(guò)時(shí));Loveisthetouchstoneofvirtue(愛(ài)情是美德的點(diǎn)金石).3.FilialDutyThedutyoffilialreferstofilialtoourparents.Asoffspring,weshouldtreatourparentswithfilialrespect.Weshouldobeyourparents,lookafterthemwhentheyneed,respectourparentsandinherittheburningincense.TherearemanyproverbsaboutfilialinourChinesehistory.Suchas:父母在，不遠(yuǎn)游；千里燒香，不如在家敬爹娘；不孝有三，無(wú)后為大；父母教，須敬聽(tīng)，父母責(zé)，須順承等等。ConcerningWesterncapitalismmoral,italsoemphasizedthatchildrenshouldtreatparentswithfilialrespect,butitdidnotstressthatchildrenmustalwaysfollowparents’advice.Childrenhavetheirownlifeandcharacter.Parentsshouldnotinterferemoreabouttheirdailylife.SotherearesomedifferentproverbsoppositeChineseproverbs,suchas:Childrensuckmotherwhentheyareyoung,andfatherwhentheyareold(孩子小時(shí)候吃母親的奶，老了享受父親的財(cái)，與中國(guó)的“養(yǎng)兒防老〞相反);Childrenarenottobeblamedforthefaultsoftheirparents(不能因?yàn)楦改傅倪^(guò)錯(cuò)使孩子受到責(zé)備);Childrenwhentheyarelittlemakeparentsfools,whentheyaregreatmakeparentsmad(孩子小時(shí)候使父母變傻，長(zhǎng)大了把父母逼瘋).4.TheAttitudeTowardsWomanIntheChinesefeudalismsociety,thewomansubjectedtomuchoppress.Duringthattime,thewomanshouldlistentotheirfatherathome,submittotheirhusbandaftermarried,andcomplywiththeirsoniftheirhusbanddied.Theirstatuswaslow,forexampletheycouldnotaccepteducationliketheman,andtheycouldnotattendsocialintercourse.What’sworse,inourfeudalismsociety,thewomanshouldproceedfoot-binding,whichwasveryharmfultohealth.Afterthewomanmarriedwiththeman,theyshouldobeywifelysubmissionandvirtue.Theymusttreattheirhusbandwithloyalandsteadfast.Theywouldnotmarryagaineventheirhusbanddied.Sowesayitisnotfairforthefeudalismwoman.ManyproverbswereproducedBasedonthisbackground,suchas:女子無(wú)才便是德，一女不吃?xún)杉也?；好馬不吃回頭草，好女不嫁二夫君；嫁雞隨雞，嫁狗隨狗；忠臣不事二主，貞女不事二夫；嫁出去的女兒潑出去的水等等。ItwastotallydifferentintheWesterncapitalismsociety.Althoughthemanheldtherulestatus,thewoman’sstatuswasnotlowlikeChinese.TheyweremuchfreerthanChinesewoman.Therewereevensomeproverbsexpressedthatthewomanwasimportanttotheirhusband.Theycouldbringfortunetothefamily.Lookingthesefollowingexamples:Hethatwouldthrive,mustaskhiswife(誰(shuí)想發(fā)跡，就請(qǐng)教妻子);Hewhodoesnothonorhiswife,dishonorhimself(不尊重妻子的人就是不尊重自己);Agoodwifeisagoodprize(好妻子就是好的獎(jiǎng)賞).Avirtuouswomanisacrowntoherhusband(賢德的妻子是丈夫的冠冕).D.ProverbsofReligiousBeliefsReligiousbeliefsareoneofthemostimportantaspectsofourspirituallife.Religiousbeliefshaveagreatinfluenceonnationalculture.ThiswouldhelpusclearlyunderstandthetwonationallanguageculturewhichthroughresearchingthereligiousbeliefsreflectedfromWesternandChineseproverbs.Identically,wewilljusttalkaboutthefollowingtwoaspectssimply.1.GodandnoGodDatingbacktoourancienthistory,therewerethreedenominationswhichincludeConfucianism,BuddhismandTaoism.Fromthestrictsense,theyhavenotgod.Reflectedinproverbswaslikethat:不看僧面看佛面；天命不可違；萬(wàn)事都由命，半點(diǎn)不由人；人爭(zhēng)一口氣，佛爭(zhēng)一炷香；福無(wú)雙至，禍不單行等。Inwestern,peoplemainlybeliefsChristianity.ChristianityadmittedthattherejustoneGod.ChristiansconsiderthatGodistheentireworld.Godisthefounderofhumanity.Goddominatesthehumanity.ThemanmustsubmittoGod.Godknowseverythingandheisomnipotent.Lookingthesefollowingexamples:Heavenisaboveall(上帝高于一切);Godiswherehewas(上帝無(wú)處不在);TruthisthedaughterofGod(真理是上帝的女兒);ThetreethatGodplantsnowindhurtsit(上帝種的樹(shù)，風(fēng)吹不倒).Whilethepriestclimbsapost,thedevilclimbsten(道高一尺，魔高一丈).Heavenneverhelpsthemanwhowillnotact(自己不動(dòng)，叫天何用).2.TheIdeaofEqualityandGradeInourChinesedenominations,therewasnothesovereigndeity.Andindividualcanacteverykindofdeity.However,itwasleveledbetweeninterpersonalrelationships.TheemperorofChinesefeudalismsocietycalledheisaSonofheaven.Therestofpeopleshouldlistentohim.Everyonehashisownstatus,hecouldnotgetoffside.Let’slooksomeexamples:小鬼斗不過(guò)閻王，胳膊扭不過(guò)大腿；官大一級(jí)壓死人，宰相家人七品官；普天之下莫非王土。Oneinterestingphenomenonisthatthesocietywasleveledwherethepeoplecouldactanydeity;thesocietyadmittedthattheGodistheonlydeitywherethehumanityareequal.WecanlooksomeWesternproverbsasthefollowing:Jackisasgoodashismaster(杰克和他的主人一樣好);Sixfeetofearthmakeallmenequal(六英尺長(zhǎng)的土地使所有人一律平等);Everyoneisamasterandservant(每個(gè)人既是主人也是仆人);Everymanisakinginhisownhome(每個(gè)人都是家里的皇帝).E.ProverbsofCustomBetweentheWesternandChineseculture,thebigdifferenceofcustomwasreflectedintheattitudeofdog.Inwestcountries,dogishuman’sfriendandcompany.Ithasthesamestatusofpeople.Sotherearemanycommendatoryproverbsaboutdog,suchas:Iftheolddogbarks,hegivethecounsel(老狗叫，是忠告).Heisaluckydog(他是個(gè)幸運(yùn)兒);Everydoghashisday(凡人皆有得意日).HoweverinourChinese,dogisaderogatoryterm.Dogislowlinessandhumbleanimal.Someproverbsaboutdoglike:好狗不咬雞，好漢不打妻；好狗不擋道；狗咬穿爛的，人舔穿好的。TherearestillmanydifferentaspectsaboutproverbsbetweentheWestern