2. 考研
  3. In 1977 the prestigious Ewha Women’s University in Seoul, Korea, announced the opening of the first women’s studies program in A

In 1977 the prestigious Ewha Women’s University in Seoul, Korea, announced the opening of the first women’s studies program in A

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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 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 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 society. An analysis based on such assumptions could be valid for a highly competitive, individualistic 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 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. 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.
Which of the following statements is most consistent with the view of personality development held by the Ewha women’s studies group?
选项 A、Personality development occurs in identifiable stages, beginning with dependency in childhood and ending with independence in adulthood.
B、Any theory of personality development, in order to be valid, must be universal.
C、Personality development is influenced by the characteristics of the society in which a person lives.
D、Personality development is hindered if a person is not permitted to be independent.
答案C
解析 事实细节题。第二段介绍了梨花女子大学女性研究小组对弗洛伊德人类心理模型的批判。第七句表示，人格发展的西方模式并不能解释韩国人格的主要特征，韩国人格的主要特征是受社会和团体的影响的，C项表述符合文意，为答案。文中并未介绍人格发展出现在可识别的阶段，故排除A项。第三句提到，基于弗洛伊德理论假设的分析在竞争激烈的个人主义社会中可能有效，而不是任何人格发展理论必须具有普遍性才能有效，故排除B项。第六句提到在亚洲的人格概念中，没有附属于个人主义或独立自我的典范。由此可知，在亚洲，一个人是否被允许独立，并不会阻碍其人格发展，故排除D项。
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