Passage 25 (25/63)
In 1977 the prestigious Ewha Women’s University in Seoul, Korea, announced the opening of the first women’s studies program in Asia. Few academic 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 (thus far: 迄今) 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 critique 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 (independent of: 不依赖...,独立于....) society. An analysis based on such assumptions could be valid for a highly competitive, individualistic society. In the Freudian family drama (a state, situation, or series of events involving interesting or intense conflict of forces), family members are assumed to be engaged in a Darwinian struggle against each other—father against son and sibling against sibling. Such a concept 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 (1: the act of asserting oneself or one's own rights, claims, or opinions 2: the act of asserting one's superiority over others). The ideal is one of interdependency.
In such a context, what is recognized as “dependency” in Western psychiatric terms is not, in Korean terms, an admission of weakness or failure. All this bears directly on the Asian perception 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.
3.Which of the following conclusions about the introduction of Western ideas to Korean society can be supported by information contained in the passage?
(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.（B）
(E) The introduction of Western ideas to Korean society accelerated after 1977.
原文出现在反对者的观点：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
等同于“a challenge to Korean identity”
但是但是这是在知道答案之后找的依据。
题干中问的是 introduction of Western ideas to Korean society
文章一开始announced the opening of the first women’s studies program ，并未说到 introduction of Western ideas ，后面紧跟着的In broadcast debates, critics dismissed……应该也是针对研究这个program，而并非说引进概念。
opening of program 可以更倾向于自己研究啊 ~作者: atlantiswind 时间: 2013-6-18 06:15
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.
So critics claims that: program = a betrayal of national identity= an imitation of Western ideas = a distraction from the real task of national unification and economic development
Apparently, an imitation of Western ideas is not welcome by some Koreans.作者: Hliujing 时间: 2013-6-18 20:06
3Q~you have answered my quesions for the second time.
I'm sorry to bother you again.
7.Which of the following statements about the Western feminist critique of Freudian theory can be supported by information contained in the passage?
(A) It recognizes the influence of Western culture on Freudian theory.
(B) It was written after 1977.
(C) It acknowledges the universality of the nuclear, male-headed family.
(D) It challenges Freud’s analysis of the role of daughters in Western society.（A）
(E) It fails to address the issue of competitiveness in Western society.
the artical mentioned "
For instance, like the Western feminist critique of the Freudian model of the human psyche, the Korean critique 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 ofsociety.
"
as the Korean theorists oppose the assumption of universality of the Western nuclear and male-headed family , and they're in different ways compared to the Western feminist critique, why the answer can be C.?作者: atlantiswind 时间: 2013-6-19 06:06
The Korean theorists CLAIM that Freudian theory assumes the universality of the Western nuclear, male-headed family
This means the Korean theorists RECOGNIZE that Freud's theory is based on the Western male-centered family. However, the Korean theorists might NOT agree with such view points of the Freud's theory.作者: Hliujing 时间: 2013-6-20 06:15
For instance, like the Western feminist critique of the Freudian model of the human psyche, the Korean critique 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 ofsociety.
I'm confused by the words "like" and "but in ways different from" . Does the claim of Korean theorists consist with that of Western critics?作者: atlantiswind 时间: 2013-6-20 20:05
Both Western feminist critique and Korean critique finds Freudian theory culture-bound. But both disagree with the way used by Western theorist to describe such characteristics.作者: Hliujing 时间: 2013-6-21 06:04
好像有点懂了.. 非常谢谢...作者: 891758149 时间: 2013-6-21 19:05
贴一个在国外论坛上看到的解释~希望有帮助
Question 7:
Lines 20-23 For instance, like the Western feminist critique of the Freudian model of the human psyche, the Korean critique finds Freudian theory culture-bound.
Clearly, Western feminist critique considers Western culture to have played an important role in Freudian theory. This makes A the right option .
Other choices
B - In all likelihood, the western critique was written before 1977. The Ehwa group was established in 1977 after which it undertook its own critique of the Freudian theory.
C - The Freudian theory acknowledges the universality of the nuclear, male-headed family. Lines 24-28 The Korean theorists claim that Freudian theory assumes the universality of the Western nuclear, maleheaded family and focuses on the personality formation of the individual, independent of society. This does not mean that the Western feminist critique of Freudian theory does so.
D - Out of scope. No such claim is made by Western feminist critique of Freudian theory.
E - Out of scope. No such claim is made by Western feminist critique of Freudian theory.
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