【正文】 Bradac)[3] . Bowers and J. J. Bradac, “Issues in Communication Theory: A Metatheoretical Analysis,” in Communication Yearbook, , ed. M. Burgoon (New Brunswick: transaction Books, 1982), .[3]Some scholars think munication is interactive and transactive because it occurs between people. “Communication occurs when two or more people interact through the exchange of messages.”(Goss)[4] B. Goss, Communication in Everyday Life (Belmont, Calif.: Wadsworth, 1983).[4] That munication is symbolic is another fundamental assumption guiding most munication scholars. “…Communication embodies all the symbols of the mind, together with the means of conveying them through space and preserving them in time.” (Cooley)4 C. Cooley, Social Organization (New York: Scribner, 1909), p. 61. Communication is dependent on the context in which it occurs. Fisher defined it as “Communication always and inevitably occurs within some context.” (Fisher) 5 . Fisher, Interpersonal Communication: Pragmatics of Human relationships (New York: Random House, 1987), p. 22. Some scholars in the field of munication argued that it was impossible not to municate. And they believe that munication is ubiquitous, “…munication is the discriminatory response of an organism to a stimulus.”(Stevens)1 . Stevens, “Introduction: A Definition of Communication,” The Journal of the Acoustical Society of America, 22 (1950), . Nowadays more and more scholars put munication into a cultural background to research it, “…culture is munication… munication is culture.” (Hall)2 . Hall, The Silent Language (New York: Doubleday, 1959.)In its most general sense, munication refers to the share or exchange of information, ideas, feelings and so on. Or it “… is the dynamic process of encoding and decoding verbal and nonverbal messages within a defined cultural, p。 Kahn, 1996) Actually, almost all munication scholars concur that munication is a process. A process is anything that is ongoing, everchanging, and continuous during which symbols are formed and transmitted between people. Such a definition is “munication theory reflects a process point of view… you cannot talk about the beginning or the end of munication…”(Berlo).[2] . Berlo, the Process of Communication (New York: Holt, Rinehart $ Winston, 1960), .[2] A Chinese scholar Mr. Zhang Guoliang (張國良) defines munication as: “munication is the process in which one party gives the message that is received by the other party”. (Hu Wengzhong, 1999) Inextricably bound to the notion that munication is a process is the conception that munication is dynamic. Part of what makes munication a process is its dynamic nature. Bowers amp。 Definitions of Communication As dynamic systems, cultures can not exist in a vacuum. They are subject to change. From the wandering nomads of thousands of years ago to millions of people all watching the same news event on the Internet, cultures are constantly being confronted with ideas and information from outside sources, which have the potential to bring about changes. As a result, cultures seldom remain the same. However, what are subject to change are only some surface aspects of culture, the deep structure of a culture sustains and resists major changes. The evident and absolutely different changes in the style of dresses, food, transportation, housing and the like, must be patible with the existing value systems. Some values which are associated with ethics and morals, work and leisure, religious practices, and attitudes toward gender and age are so deeply embedded in a culture that they are usually handed on generation to generation. Because the members of a particular culture share similar values, beliefs and behaviors, we are identifiable as a distinct group. Members of society agree about the meanings of things and about the whys. Along with everyone from whom we have learned our culture, we have interpreted life experiences in ways that validate our own culture’s views. Therefore, since we have little doubt about that validity, we all share the view that our interpretations are correct.One of the most important elements of any culture is its munication system. The verbal and nonverbal symbols with which the members of a culture municate are culture bound. For example, the dominant verbal code in the United States is English whereas the dominant verbal code in Mexico is Spanish. Nonverbal code systems vary significantly across cultures. Nonverbal munication includes the use of body language, gestures, facial expressions, the voice, smell, personal and geographical space, time, and artifacts.Through symbols — whether verbal, nonverbal, or iconic — it is possible for us to municate with each other, to learn from cumulative, shared experiencs, and to pass culture on from individual to individual, group to group, and generation to generation. Culture is not something that we are born with, but rather learned. Much of what is learned about one’s own culture is stored in mental categories that are recalled when they are challenged by something different. As young as an infancy, members of a culture begin to learn from the behavior patterns and thinking patterns of their munity until most of these patterns bee internalized and habitual, and as a result, all people have far more of their behaviors programmed by cultural learning than by biology.If culture is learned, then it is also learnable. That means we do not have to remain for a lifetime locked inside only our own culture. If we want to understand other cultures, we can learn them — not just learn about them, but actually we can get inside them and act according to what is expected of them.Each culture, past or present, is coherent and plete within itself — an entire view of the universe. Its various facets are closely interrelated. Edward Tylor, the pioneer researcher into the study of cultures, said in 1871 that culture was “the outward expression