【正文】 ing a foreign language is not tantamount to giving a homily on syntactic structures or learning new vocabulary and expressions, but mainly incorporates, or should incorporate, some cultural elements, which are intertwined with language itself. Furthermore, an attempt will be made to incorporate culture into the classroom by means of considering some techniques and methods currently used. The main premise of the paper is that effective munication is more than a matter of language proficiency and that, apart from enhancing and enriching municative petence, cultural petence can also lead to empathy and respect toward different cultures as well as promote objectivity and cultural perspicacity. The thesis consists of five parts.The first part is an introduction. The second part is a deep study of the concept of culture itself and its relationship with language and munication. It indicates to us that language teaching should be based on culture study. Language is a key ponent of culture. It is the primary medium for transmitting much of culture. Without language, culture would not be possible. Children learning their native language are learning their own culture。最后，我們將討論一些具體的文化導(dǎo)入的方法，例如使用地道的學(xué)習(xí)材料，英語諺語，游戲，制作英語文化櫥窗等。首先我們會介紹文化教學(xué)的目標(biāo)。也就是說，學(xué)生需要溶入到外國人的角色中，這樣他才能獲得對外語文化中價值與意義觀念的理解。例如，Littlewood曾提倡過學(xué)習(xí)文化的作用，但是他還是把語言熟練度作為外語交流能力的主要標(biāo)準(zhǔn)。這些課程當(dāng)然有用，但是因?yàn)檫@些課程往往沒有一個更廣闊的語境來支撐，所以他們對學(xué)生感悟英語語言與社會等方面作用并不大，特別是學(xué)生學(xué)習(xí)語言后需要在英語國家生活工作的。語言反應(yīng)文化。沒有語言，文化也難以存在。第二部分是對文化的概念以及其與語言及交流的關(guān)系的深入探討。此外，本文也將闡述一些現(xiàn)在使用的將文化導(dǎo)入外語課堂的技巧與方法。因此要加強(qiáng)英語教師對文化教育重要性的認(rèn)識，從而培養(yǎng)學(xué)生具備較強(qiáng)的跨文化交際能力。語言離不開文化，文化又存在于語言之中。英語教學(xué)應(yīng)當(dāng)包括英語文化教學(xué)。本論文內(nèi)容是關(guān)于在外語教學(xué)課堂中文化教學(xué)的作用以及如何導(dǎo)入的問題。文章之主旨在于說明有效的交流不只是需要語言流利，除了增強(qiáng)語言與交流能力外，掌握文化的能力也可以使不同文化體的人得到相互尊重與情感共振。文中將指出語言教學(xué)應(yīng)該基于文化學(xué)習(xí)。兒童在學(xué)習(xí)他們母語時也就在學(xué)習(xí)他們的文化。文化差異是跨文化交流中導(dǎo)致誤解，產(chǎn)生不悅甚至產(chǎn)生矛盾的重要原因。舉例而言，問好，再見，稱呼形式，感謝，要求，給出或接受稱贊之類的日常會話并不難，但是實(shí)際學(xué)習(xí)中并不只是要求能夠說出正確語法的句子，而是需要知道在什么情形下對誰說什么樣的話是適當(dāng)?shù)?，也需要理解語言中不同形式與用法所表現(xiàn)出來的信仰與價值觀?；诮涣鞑恢皇切畔⒌慕粨Q也負(fù)載著思想與價值觀的觀念，Melde(1987)提出外語教學(xué)應(yīng)著重培養(yǎng)對目標(biāo)語言社會生活的“批判性意識”。BaumgratzGangl(1990)指出整合外來文化與自身文化的中的價值與意義觀念可以使學(xué)生改變視角或“認(rèn)識到其認(rèn)知缺陷”，有助于不同文化交流中的相互理解與支持。文中將列出七個目標(biāo)：幫助學(xué)生理解所有的人的行為都是在一定的文化環(huán)境中的；幫助學(xué)生理解年齡，性別，社會角色與出生地都會影響人說話與行為的方式；幫助學(xué)生建立其對外語文化中正常情形下的習(xí)慣行為的意識；幫助學(xué)生增強(qiáng)其對外語中詞與短語的潛在文化含義的意識；幫助學(xué)生增強(qiáng)外語文化的評價與提煉能力；幫助學(xué)生發(fā)展對外語文化中信息進(jìn)行定位與組織的必要技巧；激發(fā)學(xué)生對外語文化知識的興趣并鼓勵其去了解外國人。文化的導(dǎo)入不應(yīng)帶有過強(qiáng)的個人偏見，可以將英語文化與中國自身文化溶合。 learning a second language also involves learning a second culture to varying degrees. On the other hand, language is influenced and shaped by culture. It reflects culture. Cultural differences are the most serious areas causing misunderstanding, unpleasantness and even conflict in crosscultural munication. To help students to increase their awareness of the cultural connotations of words and phrases in the target language。 Culture Teaching. Definition amp。 . Culture amp。 nevertheless, paying lip service to the social dynamics that underline language without trying to identify and gain insights into the very fabric of society and culture that have e to charge language in many and varied ways can only cause misunderstanding and lead to crosscultural mismunication.At any rate, foreign language learning is foreign culture learning, and, in one form or another, culture has, even implicitly, been taught in the foreign language classroom—if for different reasons. What is debatable, though, is what is meant by the term “culture” and how the latter is integrated into language learning and teaching. Kramsch’s keen observation should not go unnoticed:Culture in language learning is not an expendable fifth skill, tacked on, so to speak, to the teaching of speaking, listening, reading, and writing. It is always in the background, right from day one, ready to unsettle the good language learners when they expect it least, making evident the limitations of their hardwon municative petence, challenging their ability to make sense of the world around them. (Kramsch, 1993: 1)The teaching of culture is not akin to the transmission of information regarding the people of the target munity or country—even though knowledge about (let alone experience of) the “target group” is an important ingredient (see Nostrand, 1967: 118). It would be nothing short of ludicrous to assert that culture is merely a repository of facts and experiences to which one can have recourse, if need be. Furthermore, what Kramsch herself seems to insinuate is that to learn a foreign language is not merely to learn how to municate but also to discover how much leeway the target language allows learners to manipulate grammatical forms, sounds, and meanings, and to reflect upon, or even flout, socially accepted norms at work both in their own or the target culture.There is definitely more than meets the eye, and the present paper has the aim of unraveling the “mystery,” shedding some light on the role of teaching culture in fostering crosscultural understanding which transcends the boundaries of linguistic forms—while enriching and giving far deeper meaning to what is dubbed “municative petence”—and runs counter to a solipsistic world view. I would like to show that the teaching of culture has enjoyed far less “adulation” than it merits, and consider ways of incorporating it not only into the foreign language curriculum but also into learners’ repertoire and outlook on life. The main premise of this paper is that we cannot go about teaching a foreign language without at least offering some insights into its speakers’ culture. By the same token, we cannot go about fostering “municative petence” without taking into account the different views and perspectives of people in different cultures which may enhance or even inhibit munication. After all, munication requires understanding, and understanding requires stepping into the shoes of the foreigner and sifting her cultural baggage, while always ‘putting [the target] culture in relation with one’s own’ (Kramsch, 1993: 205). Moreover, we should be cognizant of the fact that if we teach language without teaching at the same time the culture in which it operates,