【正文】 oney, creativity, art, science and technology. These are the things that distinguish one individual from another. Such cultures emphasize generalizations, stereotypes, conformity, consensus, belonging, social structures, procedures, forms, undertakings involving the labor or other input of human masses. Future versus Past Oriented Cultures Some cultures look to the past – real or imaginary – for inspiration, motivation, sustenance, hope, guidance and direction. These cultures tend to direct their efforts and resources and invest them in what IS. They are, therefore, bound to be materialistic, figurative, substantive, and earthly. They are likely to prefer old age to youth, old habits to new, old buildings to modern architecture, etc. This preference of the Elders (a term of veneration) over the Youngsters (a denigrating term) typifies them strongly. These cultures are likely to be risk averse. Other cultures look to the future – always projected – for the same reasons. These cultures invest their efforts and resources in an ephemeral future (upon the nature or image of which there is no agreement or certainty). These cultures are, inevitably, more abstract, more imaginative, more creative (having to design multiple scenarios just to survive). They are also more likely to have a youth cult: to prefer the young, the new, the revolutionary, and the fresh – to the old, the habitual, and the predictable. They are being riskcentered and riskassuming cultures. Consensus versus Conflict Cultures Some cultures are more cohesive, coherent, rigid and well bounded and constrained. As a result, they will maintain an unchanging nature and be static. They discourage anything which could unbalance them or perturb their equilibrium and homeostasis. These cultures encourage consensusbuilding, teamwork, togetherness and weness, mass experiences, social sanctions and social regulation, structured socialization, peer loyalty, belonging, homogeneity, identity formation through allegiance to a group. These cultures employ numerous selfpreservation mechanisms and strict hierarchy, obedience, discipline, discrimination (by sex, by race, above all, by age and familial affiliation). Other cultures seem more ruffled, arbitrary, or disturbed. They are pluralistic, heterogeneous and torn. These are the dynamic (or, fashionably, the emergent) cultures. They encourage conflict as the main arbiter in the social and economic spheres (the invisible hand of the market or the American checks and balances), contractual and transactional relationships, partisanship, utilitarianism, heterogeneity, selffulfillment, and fluidity of the social structures, democracy. ExogenicExtrinsic Meaning Cultures Versus EndogenicIntrinsic Meaning Cultures Some cultures derive their sense of meaning, of direction and of the resulting wish fulfillment by referring to frameworks which are outside them or bigger than them. They derive meaning only through incorporation or reference. The enpassing framework could be God, History, the Nation, a Calling or a Mission, a larger Social Structure, a Doctrine, an Ideology, or a Value or Belief System, an Enemy, a Friend, the Future – anything qualifies which is bigger and outside the meaningseeking culture. Other cultures derive their sense of meaning, of direction and of the resulting wish fulfilment by referring to themselves – and to themselves only. It is not that these cultures ignore the past – they just do not relive it. It is not that they do not possess a value or a belief system or even an ideology – it is that they are open to the possibility of altering it. While in the first type of cultures, Man is meaningless were it not for the outside systems which endow him with meaning – in the latter the outside systems are meaningless were it not for Man who endows them with meaning.. Language amp。2. Language reflects both the personality of the individual and the culture of his history. In turn, it helps shape both personality and culture。1. Language is the primary vehicle of munication。Edward Tylor Hodges (1963), Straub (1999), and others have provided a framework within which to identify the nature of culture, be it home culture or target culture. For instance, Goodenough (1981: 62) summarizes the contents of culture briefly quoted below: . Culture amp。 To help students to increase their awareness of the cultural connotations of words and phrases in the target language。文化的導(dǎo)入不應(yīng)帶有過強的個人偏見，可以將英語文化與中國自身文化溶合。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。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。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。英語教學(xué)應(yīng)當(dāng)包括英語文化教學(xué)。因此要加強英語教師對文化教育重要性的認(rèn)識，從而培養(yǎng)學(xué)生具備較強的跨文化交際能力。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。語言反應(yīng)文化。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)。首先我們會介紹文化教學(xué)的目標(biāo)。關(guān)鍵詞：文化，文化教學(xué)，文化意識，文化與語言 AbstractLanguage is the vehicle and expression of culture. It is never separated from culture. And culture is embedded within language. Therefore, English teaching should include English culture teaching. If the English teaching is prised only of language knowledge and has no culture education, the student thereof will not be able to truly master the English language, therefore not able to do effective crossborder munication. Culture education is the key to the effective foreign language munication. To express a foreign language decently will require the knowledge of social culture of the target. Therefore it is essential for English teachers to enhance the knowledge of the importance of culture education, therefore training the students to obtain good crossborder munication abilities.The thesis is concerned with the contribution and incorporation of the teaching of culture into the foreign language classroom. More specifical