汉日动物词之国俗语义对比研究
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摘要
一、动物词作为民族词汇系统的一个重要组成部分,蕴含着丰富的国俗语义,是认识一个民族文化史、社会史和精神世界的重要途径。世界上较为发达的语言各自都有着极为丰富的动物词,汉日语言中存在大量的动物词。
汉语动物词包括基本动物词、复合衍生动物词和以基本动物词为中心语素构成的相关词语三类。因为汉民族的正统本位思想观念的影响,源自汉民族本土的动物词构词能力较强,而源自外族的动物词构词能力较弱。
日语中的动物词包括四个组成部分：和语词,汉语词,外来语词。混合语词。其中汉字词是借用了汉字、汉词创造的,具有鲜明的日本民族的色彩,是本论文对比研究的主要对象。
二、词语的理据是词汇系统生命的基因。而词的理据研究是从发生学角度来探求词源意义的所在,找出事物和现象获得称说的依据。
1、汉日语动物词有相似的构词理据,包括功用理据、相似理据、象征理据。也有基于各自民族语言的相异理据,尤其是日本民族因信奉多神教,因此会有基于风俗信仰的构词理据。
2、有些动物词是因其在人类社会中的使用功能而构成的,因此了解此类动物词的命名理据,能有效的帮助我们考察不同社会的人类活动及其文化遗迹。
3、动物的生理、习性、形状、动作等方面和人类社会的事物、现象之间存在某种相似之处,在动物词的形成过程中,以及动物词的语义延伸中,相似理据是人类认知和思维的真实反映,可以看出一个民族的思维方式。
4、象征词语的表义方式主要通过借物喻义或借声(语音)取义来表示象征意义,这种象征意义又总是和民族传统的文化思想相契合,因此动物词中象征词语的象征意义就被赋予了深厚的文化含义。因此,象征意义也可以说是富有文化信息的联想意义。
三、动物词语作为“文化词语”的一个重要构成部分,隐含着重要的民族文化信息,是文化的载体和镜像。
1、汉日民族都有图腾崇拜,但汉民族图腾崇拜较为单一,以“龙、凤、麒麟和龟”为中心；而日本民族因信仰万物有灵,因此幻想出诸多关系与形象,从而构成丰富的动物词和用法。
2、不同民族的思维有共同性的一面,也有特殊性的一面。汉日语的动物词大多是借具象来传达人的主规意志,以形写意,赋予具象以人的灵性。但汉语中对自然界动物的褒贬来自于汉民族思维的辩证性,而日语中则更多的来自于投射心理。
3、汉民族的文化属于大陆文化,是靠建立在封建宗法社会基础上的伦理道德来维系社会秩序的,并高度重视伦理道德的教育。他们不仅将社会伦理化,而且还将自然伦理化。这样,用来约束人类的“孝、悌、忠、信、礼、义、廉、耻”等伦理观念便被移植到了动物界。而日本则属于海洋岛国文化,海洋是日本同其他国家交流的重要通道,因此在语言表达上他们所联想的多半是与海洋动物有关的事情。
四、汉日动物词的关联体系包括四个方面：
1、中日两国是一衣带水的近邻,因此一些动物词在两个民族的语言中,呈现出共通的国俗语义特征。
2、由于两民族所处的地理环境、生活习惯、历史条件、宗教信仰等差异,在表达近似意义的时候,中日两国语言往往会借用不同的动物形象,因此,两国人民在对同一事物的表达上,所使用的熟语就不相同。
3、在语言长期的发展历程中,两个民族逐渐形成了对各种飞禽走兽的好恶、褒贬的固有思维模式,有时,同一种动物在中日两国语言中的联想意义完全不同。
4、两国人民对于客观事物的认识既有共同之处,又有不同之处,于是便出现了汉日动物词中有一些词部分意义相似,而部分意义无法对应的情况。
五、动物词国俗语义的产生和理解是与认知模式和文化模式分不开的。中日两国动物词在语义延伸运用上有相同的一面,这是因为人类各民族祖先的认知和思维方式有其共性和普遍性,人类具有相同的身体构造和感知器官,面对相同的物质世界,具备相同的感知、认知能力,也就容易获得相似的概念结构。
六、在汉日动物词对比中发现的文化和认知心理动因,对于翻译、第二语言教学和跨文化交际都有着十分重要的作用。
1、翻译具有文化内涵的动物词,难就难在源语和译语存在着国俗语义的错位或缺失。目前衡量翻译作品质量高低的一个重要标准就是译作是否真实有效地传递了原文的文化信息和意象,是否让读者在读译作的时候体味并了解到了源语的文化内涵,所以我们应尽可能多的了解动物词的国俗语义,采取直译加注、直译加解释以及意译的方法来翻译。
2、对外汉语教学作为一门应用语言学,承载着文化内涵。语言中的国俗语义对学生来说,和语音、语法、词汇一样,也是一种知识,只不过是一种从形式到内容都不一样的知识罢了。因此,在对日汉语教学中就需要通过进行对比研究,揭示直接影响交际、引起误解甚至冲突的那些包孕在动物词国俗语义中的文化因素,这样就既节省了时间,又切实可行,便于操作。
3、汉日动物词的国俗语义往往带有特定的文化信息,且这种信息常常是内隐的,当同一动物词在两种文化中具有不同含义时,在跨文化交际中就可能造成冲突。我们可以通过了解汉日两种语言的动物词及其国俗语义,并且通过对国俗语义的理据解读,详细地了解两种文化的差异,了解得越深刻,交际越是成功。
Ⅰ. As an important part of a nation's lexical system, animal words have rich ethno-specified meanings and are an important avenue to understand a nation's cultural history, social history and spiritual world. There exist extremely abundant animal words in developed language systems throughout the world. There are a large number of animal words in Chinese and Japanese.
Chinese animal words consist of three categories:basic animal words, complex and derivative words, and those words with basic animal words serving as the core. Influenced by the orthodox and standard culture of the Han nationality's ideological concept, the animal words derived from the Han nationality are stronger in word formation, while the loanwords are comparatively weaker.
Japanese animal words consist of four parts:words of Japanese origin, Chinese words, loanwords and mixed words. Among them, Chinese words, created by adopting Chinese characters and lexical codes, have distinct characteristics of the Japanese nationality and are the main object for the comparative research of this dissertation.
Ⅱ. The motivation of words is the gene of the lexical system and the research on it is to seek the generic principle behind the etymological meanings and the foundation for the appellation of objects and phenomena.
1. Japanese and Chinese animal words have similar word-formation motivations, including motivations of function, similarity and symbol. They also have different motivations based on their respective national languages; in particular, as the Japanese believe in poly-theism, there exists word-formation motivation based on their customs and beliefs.
2. Some animal words are formed by their functions in the human society; therefore, understanding their naming motivation is helpful in investigating human activities and cultural relics in various societies.
3. There exist certain similarities between animals'physiological mechanisms, shapes, actions, and the objects and phenomena of human society. In the course of the formation and semantic extension of animal words, similarity motivation is the true reflection of human cognition and thinking and thus can embody a nation's thinking mode.
4. The semantic expressions of symbolic words reflect symbolic meanings mainly via trope or onomatopoeia. Such symbolic meanings always correspond to a nation's traditional cultural psyche; therefore, the symbolic meanings of animal words are endowed with profound cultural meanings. Based on this point, the symbolic meanings can be regarded as the associative meanings with rich cultural information.
III. Animal words, as an important part of "cultural words", imply significant ethnic cultural information and serve as carriers and mirror images of a culture.
1. Both the Han nationality and Japanese nationality have totem worship. However, the totem worship of the Han nationality is not diversified enough, mostly centering on "dragon, phoenix, kylin and tortoise". On the other hand, the Japanese nationality's animism results in abundant relations and images, which in turn generate plenty of animal words and usages.
2. The thinking of different nations has both commonality and particularities. Chinese and Japanese animal words mostly express people's subjective wills by concrete images and endow these images with human spiritualism. However, the evaluation of animals in Chinese is from the dialectical nature of Chinese thinking, while that in Japanese is from projection psychology.
3. The Han nationality's culture belongs to mainland culture. It holds together the social order by ethics based on feudal-religious society and emphasizes ethical education. It ethicizes both society and nature. Therefore, such ethical ideas as "filial piety, fraternal respect, loyalty, honesty, propriety, righteousness, integrity, sense of shame" are transplanted to the animal world. Japan is a marine island country with the sea as an important channel with other countries, and thus the association in linguistic expression is mainly related to marine animals.
Ⅳ. The correlated system of Chinese and Japanese animal words includes the following four aspects:
1. As China and Japan are close neighbors, some animal words in both languages present common ethno-specified semantic features.
2. There exist differences in the geographical environments, living habits, historical conditions and religious beliefs of both nations, so Chinese and Japanese may use different animal images in expressing similar meanings. Thus both nations have different idioms when conveying the same meanings.
3. During the long developing course of language, both nationalities have formed their own modes of thinking on the evaluation of birds and beasts. Sometimes, an animal has absolutely different associative meanings in Chinese and Japanese.
4. Both nationalities'views of objects are similar on the one hand and different on the other; therefore, some of the Chinese and Japanese animal words are similar and some are totally different in meaning.
V. The production and understanding of the ethno-specified meanings of animal words are inseparable from the cognitive and cultural models. Chinese and Japanese animal words have their similarities in the application of semantic extension because ancestors of all nationalities have commonalities and universalities in cognition and modes of thinking. Human beings have the same physical constitution and perceptual organs; therefore, they have the same perceptual and cognitive capabilities in the face of the same material world and can easily acquire similar conceptual structure.
VI. The cultural motivation and cognitive psychology motivation found in the comparison between Chinese animal words and Japanese ones are significant in translation, second language teaching and cross cultural communication.
1. The difficulty of translating animal words with cultural connotations lies in the discrepancy or absence of ethno-specified meanings between the source language and the target language. Nowadays, an important criterion of evaluating the quality of translation is whether the cultural information and image of the original text are truly and effectively transferred and whether the translation has made readers comprehend the cultural connotations of the source language. Therefore, we should spare no efforts to lay bare the ethno-specified meanings of animal words, and adopt such techniques as literal translation with annotation, literal translation plus explanation and paraphrase.
2. As a part of applied linguistics, teaching Chinese as a foreign language abounds in cultural connotations. For learners, the ethno-specified meanings of Chinese, like pronunciation, grammar and vocabulary, are also a kind of knowledge which is only different in both form and content. Consequently, during teaching Chinese as a foreign language to Japanese, comparative study is needed to reveal the cultural elements of the ethno-specified meanings of the Chinese animal words. Such elements may directly influence communication and give rise to misunderstanding and conflicts. This research can make the communication more efficient, practical and easier to handle.
3. The ethno-specified meanings of Chinese and Japanese animal words contain certain cultural information and such information is usually implied. When an animal word has different meanings in the Chinese and Japanese cultures, it may cause conflict in cross cultural communication. With the knowledge of Chinese and Japanese animal words and their ethno-specified meanings, and interpretation of the motivation of the ethno-specified meanings, we can understand the differences of the two cultures. The more we understand it, the more successful the communication will be.
汉语动物词包括基本动物词、复合衍生动物词和以基本动物词为中心语素构成的相关词语三类。因为汉民族的正统本位思想观念的影响,源自汉民族本土的动物词构词能力较强,而源自外族的动物词构词能力较弱。
日语中的动物词包括四个组成部分：和语词,汉语词,外来语词。混合语词。其中汉字词是借用了汉字、汉词创造的,具有鲜明的日本民族的色彩,是本论文对比研究的主要对象。
二、词语的理据是词汇系统生命的基因。而词的理据研究是从发生学角度来探求词源意义的所在,找出事物和现象获得称说的依据。
1、汉日语动物词有相似的构词理据,包括功用理据、相似理据、象征理据。也有基于各自民族语言的相异理据,尤其是日本民族因信奉多神教,因此会有基于风俗信仰的构词理据。
2、有些动物词是因其在人类社会中的使用功能而构成的,因此了解此类动物词的命名理据,能有效的帮助我们考察不同社会的人类活动及其文化遗迹。
3、动物的生理、习性、形状、动作等方面和人类社会的事物、现象之间存在某种相似之处,在动物词的形成过程中,以及动物词的语义延伸中,相似理据是人类认知和思维的真实反映,可以看出一个民族的思维方式。
4、象征词语的表义方式主要通过借物喻义或借声(语音)取义来表示象征意义,这种象征意义又总是和民族传统的文化思想相契合,因此动物词中象征词语的象征意义就被赋予了深厚的文化含义。因此,象征意义也可以说是富有文化信息的联想意义。
三、动物词语作为“文化词语”的一个重要构成部分,隐含着重要的民族文化信息,是文化的载体和镜像。
1、汉日民族都有图腾崇拜,但汉民族图腾崇拜较为单一,以“龙、凤、麒麟和龟”为中心；而日本民族因信仰万物有灵,因此幻想出诸多关系与形象,从而构成丰富的动物词和用法。
2、不同民族的思维有共同性的一面,也有特殊性的一面。汉日语的动物词大多是借具象来传达人的主规意志,以形写意,赋予具象以人的灵性。但汉语中对自然界动物的褒贬来自于汉民族思维的辩证性,而日语中则更多的来自于投射心理。
3、汉民族的文化属于大陆文化,是靠建立在封建宗法社会基础上的伦理道德来维系社会秩序的,并高度重视伦理道德的教育。他们不仅将社会伦理化,而且还将自然伦理化。这样,用来约束人类的“孝、悌、忠、信、礼、义、廉、耻”等伦理观念便被移植到了动物界。而日本则属于海洋岛国文化,海洋是日本同其他国家交流的重要通道,因此在语言表达上他们所联想的多半是与海洋动物有关的事情。
四、汉日动物词的关联体系包括四个方面：
1、中日两国是一衣带水的近邻,因此一些动物词在两个民族的语言中,呈现出共通的国俗语义特征。
2、由于两民族所处的地理环境、生活习惯、历史条件、宗教信仰等差异,在表达近似意义的时候,中日两国语言往往会借用不同的动物形象,因此,两国人民在对同一事物的表达上,所使用的熟语就不相同。
3、在语言长期的发展历程中,两个民族逐渐形成了对各种飞禽走兽的好恶、褒贬的固有思维模式,有时,同一种动物在中日两国语言中的联想意义完全不同。
4、两国人民对于客观事物的认识既有共同之处,又有不同之处,于是便出现了汉日动物词中有一些词部分意义相似,而部分意义无法对应的情况。
五、动物词国俗语义的产生和理解是与认知模式和文化模式分不开的。中日两国动物词在语义延伸运用上有相同的一面,这是因为人类各民族祖先的认知和思维方式有其共性和普遍性,人类具有相同的身体构造和感知器官,面对相同的物质世界,具备相同的感知、认知能力,也就容易获得相似的概念结构。
六、在汉日动物词对比中发现的文化和认知心理动因,对于翻译、第二语言教学和跨文化交际都有着十分重要的作用。
1、翻译具有文化内涵的动物词,难就难在源语和译语存在着国俗语义的错位或缺失。目前衡量翻译作品质量高低的一个重要标准就是译作是否真实有效地传递了原文的文化信息和意象,是否让读者在读译作的时候体味并了解到了源语的文化内涵,所以我们应尽可能多的了解动物词的国俗语义,采取直译加注、直译加解释以及意译的方法来翻译。
2、对外汉语教学作为一门应用语言学,承载着文化内涵。语言中的国俗语义对学生来说,和语音、语法、词汇一样,也是一种知识,只不过是一种从形式到内容都不一样的知识罢了。因此,在对日汉语教学中就需要通过进行对比研究,揭示直接影响交际、引起误解甚至冲突的那些包孕在动物词国俗语义中的文化因素,这样就既节省了时间,又切实可行,便于操作。
3、汉日动物词的国俗语义往往带有特定的文化信息,且这种信息常常是内隐的,当同一动物词在两种文化中具有不同含义时,在跨文化交际中就可能造成冲突。我们可以通过了解汉日两种语言的动物词及其国俗语义,并且通过对国俗语义的理据解读,详细地了解两种文化的差异,了解得越深刻,交际越是成功。
Ⅰ. As an important part of a nation's lexical system, animal words have rich ethno-specified meanings and are an important avenue to understand a nation's cultural history, social history and spiritual world. There exist extremely abundant animal words in developed language systems throughout the world. There are a large number of animal words in Chinese and Japanese.
Chinese animal words consist of three categories:basic animal words, complex and derivative words, and those words with basic animal words serving as the core. Influenced by the orthodox and standard culture of the Han nationality's ideological concept, the animal words derived from the Han nationality are stronger in word formation, while the loanwords are comparatively weaker.
Japanese animal words consist of four parts:words of Japanese origin, Chinese words, loanwords and mixed words. Among them, Chinese words, created by adopting Chinese characters and lexical codes, have distinct characteristics of the Japanese nationality and are the main object for the comparative research of this dissertation.
Ⅱ. The motivation of words is the gene of the lexical system and the research on it is to seek the generic principle behind the etymological meanings and the foundation for the appellation of objects and phenomena.
1. Japanese and Chinese animal words have similar word-formation motivations, including motivations of function, similarity and symbol. They also have different motivations based on their respective national languages; in particular, as the Japanese believe in poly-theism, there exists word-formation motivation based on their customs and beliefs.
2. Some animal words are formed by their functions in the human society; therefore, understanding their naming motivation is helpful in investigating human activities and cultural relics in various societies.
3. There exist certain similarities between animals'physiological mechanisms, shapes, actions, and the objects and phenomena of human society. In the course of the formation and semantic extension of animal words, similarity motivation is the true reflection of human cognition and thinking and thus can embody a nation's thinking mode.
4. The semantic expressions of symbolic words reflect symbolic meanings mainly via trope or onomatopoeia. Such symbolic meanings always correspond to a nation's traditional cultural psyche; therefore, the symbolic meanings of animal words are endowed with profound cultural meanings. Based on this point, the symbolic meanings can be regarded as the associative meanings with rich cultural information.
III. Animal words, as an important part of "cultural words", imply significant ethnic cultural information and serve as carriers and mirror images of a culture.
1. Both the Han nationality and Japanese nationality have totem worship. However, the totem worship of the Han nationality is not diversified enough, mostly centering on "dragon, phoenix, kylin and tortoise". On the other hand, the Japanese nationality's animism results in abundant relations and images, which in turn generate plenty of animal words and usages.
2. The thinking of different nations has both commonality and particularities. Chinese and Japanese animal words mostly express people's subjective wills by concrete images and endow these images with human spiritualism. However, the evaluation of animals in Chinese is from the dialectical nature of Chinese thinking, while that in Japanese is from projection psychology.
3. The Han nationality's culture belongs to mainland culture. It holds together the social order by ethics based on feudal-religious society and emphasizes ethical education. It ethicizes both society and nature. Therefore, such ethical ideas as "filial piety, fraternal respect, loyalty, honesty, propriety, righteousness, integrity, sense of shame" are transplanted to the animal world. Japan is a marine island country with the sea as an important channel with other countries, and thus the association in linguistic expression is mainly related to marine animals.
Ⅳ. The correlated system of Chinese and Japanese animal words includes the following four aspects:
1. As China and Japan are close neighbors, some animal words in both languages present common ethno-specified semantic features.
2. There exist differences in the geographical environments, living habits, historical conditions and religious beliefs of both nations, so Chinese and Japanese may use different animal images in expressing similar meanings. Thus both nations have different idioms when conveying the same meanings.
3. During the long developing course of language, both nationalities have formed their own modes of thinking on the evaluation of birds and beasts. Sometimes, an animal has absolutely different associative meanings in Chinese and Japanese.
4. Both nationalities'views of objects are similar on the one hand and different on the other; therefore, some of the Chinese and Japanese animal words are similar and some are totally different in meaning.
V. The production and understanding of the ethno-specified meanings of animal words are inseparable from the cognitive and cultural models. Chinese and Japanese animal words have their similarities in the application of semantic extension because ancestors of all nationalities have commonalities and universalities in cognition and modes of thinking. Human beings have the same physical constitution and perceptual organs; therefore, they have the same perceptual and cognitive capabilities in the face of the same material world and can easily acquire similar conceptual structure.
VI. The cultural motivation and cognitive psychology motivation found in the comparison between Chinese animal words and Japanese ones are significant in translation, second language teaching and cross cultural communication.
1. The difficulty of translating animal words with cultural connotations lies in the discrepancy or absence of ethno-specified meanings between the source language and the target language. Nowadays, an important criterion of evaluating the quality of translation is whether the cultural information and image of the original text are truly and effectively transferred and whether the translation has made readers comprehend the cultural connotations of the source language. Therefore, we should spare no efforts to lay bare the ethno-specified meanings of animal words, and adopt such techniques as literal translation with annotation, literal translation plus explanation and paraphrase.
2. As a part of applied linguistics, teaching Chinese as a foreign language abounds in cultural connotations. For learners, the ethno-specified meanings of Chinese, like pronunciation, grammar and vocabulary, are also a kind of knowledge which is only different in both form and content. Consequently, during teaching Chinese as a foreign language to Japanese, comparative study is needed to reveal the cultural elements of the ethno-specified meanings of the Chinese animal words. Such elements may directly influence communication and give rise to misunderstanding and conflicts. This research can make the communication more efficient, practical and easier to handle.
3. The ethno-specified meanings of Chinese and Japanese animal words contain certain cultural information and such information is usually implied. When an animal word has different meanings in the Chinese and Japanese cultures, it may cause conflict in cross cultural communication. With the knowledge of Chinese and Japanese animal words and their ethno-specified meanings, and interpretation of the motivation of the ethno-specified meanings, we can understand the differences of the two cultures. The more we understand it, the more successful the communication will be.
引文
《楚辞注释》,上海古籍出版社,1979
《尔雅译注》,上海古籍出版社,2001
《古今注》,商务印书馆,1956
《汉书》,浙江古籍出版社,2000
《后汉书》,中华书局,2005
《戒庵老人漫笔》,中华书局,2005
《开元天宝遗事十种》,上海古籍出版社,1985
《礼记译注》,浙江古籍出版社,2007
《六韬》,上海古籍出版社,2006
《埤雅》,浙江大学出版社,2008
《山海经·海外南经》,广陵书社,2003
《诗含神雾》,上海鸿文书局,清光绪15年(1898)影印本
《诗经译注》,中华书局,2002
《史记》,中华书局,2006
《三秦记辑注》,三秦出版社,2006
《世说新语》,中华书局,1999
《说文解字注》,上海古籍出版社,1981
《搜神后记》,浙江古籍出版社,1987
《武夷山志》,方志出版社,1997
《渑水燕谈录》,中华书局,1981
《酉阳杂俎》,中华书局,1981
《周易集解撰疏》,中华书局,2006
《庄子》,中州古籍出版社,2006
A·怀特：《文化科学》,浙江人民出版社,1988
埃米尔·涂尔干：《宗教生活的基本形式》,上海人民出版社,2006
安田喜宪：《森林——日本文化之母》,上海科学技术出版社,2002
贝尔纳：《历史上的科学》,科学出版社,1959
常敬宇：《汉语词汇与文化》,北京大学出版社,1995
陈明远：《语言学和现代科学》,四川人民出版社,1984
陈忠：《认知语言学研究》,山东教育出版社,2006
崔卫、刘戈：《对比语言学导论》,黑龙江人民出版社,2000
戴昭铭：《文化语言学导论》,语文出版社,1996
恩斯特·卡西尔：《人论》,上海译文出版社,2004
恩斯特·卡西尔《语言与神话》,三联书店,i988
高宁、杜勤：《新编汉日翻译教程》,上海外语教育出版社,2003
郭锦桴：《汉语与中国文化传统》中国人民大学出版社,1993
侯维瑞：《文学形象的民族性和翻译》,上海外语教育出版社,1998
胡明扬：《胡明扬语言学论文集》,北京,商务印书馆,2003
胡文仲：《文化差异与外语教学》,外语教学与研究出版社,1998
何华珍：《日本汉字和汉字词研究》,中国社会科学出版社,2004
惠伊深《：字海拾趣——咬字与解语》,新世界出版社,2002
J.C.卡特福德：《翻译的语言学理论》,旅游教育出版社,1991
贾彦德：《汉语语义学》[M],北京大学出版社,1999
贾玉新：《跨文化交际学》,上海外语教育出版社,1998
金伟：《今昔物语集》,万卷出版公司,2006
靳卫卫：《走进日本：透视日本语言与文化》,北京语言大学出版社,2005
李海霞：《汉语动物命名研究》,巴蜀书社,2002
李莉：《国俗语义的认知阐释》,上海外国语大学,2006
李月松：《现代日语中的汉字研究》,上海外语教育出版社,1998
刘宓庆：《文化翻译论纲》,湖北教育出版社,1999
罗常培：《语言与文化》,北京出版社,2004
吕叔湘：《英汉对比研究论文集题词》,上海外语教育出版社,1994
《马克思恩格斯全集》,人民出版社,2007
马清华：《文化语义学》,江西人民出版社,2000
倪宝元：《语言学与语文教教育》,上海教育出版社,2001
帕默尔：‘《语言学概论》,商务印书馆,1983
潘文国：谭慧敏《对比语言学：历史与哲学思考》,上海教育出版社,2006
彭文钊、赵亮：《语言文化学》,上海外语教育出版社,2006
戚雨村：《现代语言学的特点和发展趋势》,上海外语教育出版社,1997
R.A.赫德森：《社会语言学》,中国社会科学出版社,1990
萨丕尔：《语言论》,商务印书馆,1985年
邵敬敏：《文化语言学中国潮》,语文出版社,1995
申仁淑：《论汉语象征词语的文化含义》,北京语言文化大学,2001
申小龙：《文化语言学》,江西教育出版社,1993
盛超：《汉语动物词语研究》,黑龙江大学,2005
盛若菁：《比喻语义研究》,西南交通大学出版社,2006
束定芳：《认知语言学》,上海外语教育出版社,2008
司马云杰：《文化社会学》,山东人民出版社,1987
索绪尔：《普通语言学教程》,商务印书馆,1980
铁军、周洁、江新兴、侯越：《中日乡土文化研究》,中国传媒大学出版社,2006
王艾录、司富珍《语言理据研究》,中国社会科学出版社,2002
王德春：《多角度研究语言》,清华大学出版社,2002
王德春：《语言学概论》,上海外语教育出版社,1997
王德春：《语言学通论》,江苏教育出版社,1990
王继洪：《汉字文化学概论》,学林出版社,2006
王健宜：《扶桑词话：日本人·日本语·日本文化》,天津人民出版社,2000
王文斌：《隐喻的认知构建与解读》,上海外语教育出版社,2007
王寅：《语义理论与语言教学》,上海外语教育出版社,2001
王寅：《认知语言学》,上海外语教育出版社,2007
王勇：《日本文化——模仿与创新的轨迹》,高等教育出版社,2006
维特根斯坦：《哲学研究》,上海人民出版社,2005
吴国华、杨仕章：《语言国情学》,上海外语教育出版社,2005
吴侃：《日语词汇研究》,上海外语教育出版社,1999
吴裕成：‘《生肖与中国文化》,人民出版社,2003
吴友富：《国俗语义研究》,上海外语教育出版社,2001
夏中华：《交际语言学》,辽宁教育出版社,1990
肖传国：《中日传统社会结构对比研究》,新华彩印出版社,2001
谢天振：《翻译研究新视野》,青岛出版社,2003
许高渝、张建理：《20世纪汉外语言对比研究》,高等教育出版社,2006
杨仕章：《语言翻译学》,上海外语教育出版社,2006
杨树达：《高等国文法》,商务印书馆,1930
《英汉对比研究论文集》,上海外语教育出版社,1990
游汝杰：《中国文化语言学引论》,高等教育出版社,1993
张红玲：《跨文化外语教学》,上海外语教育出版社,2007
张麟声：《汉日语言对比研究》,北京大学出版社,1993
张汝伦：《意义的探究——当代西方释义学》,辽宁人民出版社,1986
章太炎：《国故论衡》,上海古籍出版社,2007
周大璞：《训诂学初稿》武汉大学出版社,2002
朱文俊：《人类语言学论题研究》,北京语言文化大学出版社,2000
朱跃：《语义论》,北京大学出版社,2006
蔡振生：《国俗语义与对外汉语教学》,《世界汉语教学》,1997年第2期
陈萍.《浅谈文化差异对翻译的影响》,《科技资讯》,2005年第25期
窦硕华：《日本传入中国的词汇》,《日语知识》,2005年第4期
古田朱美：《日汉语国俗语义对比研究》,《山东外语教学》,1997年第2期
郝志华：《汉语动物词文化意蕴例释》,《咸宁师专学报》,第22卷第1期
陆五九：《特定文化语境下的异化和归化》,《西安文理学院学报》,2008年2月
潘文国：《翻译与对比语言学》,《上海大学学报》,2007年1月
裴文中：《从古文化及古生物上看中日的古交通》,《科学通报》,1978第12期
沈锡伦：《龙凤崇拜与语言图腾》,《宏观语言学》,第3期
施春宏：《从动物的命名谈起》,《文化长廊》,2002年第3期
王建莉：《<尔雅>动物专名的原始特征》,《汉字文化》,2003年第2期
王伟：《简论日语中反映民族文化特点的词汇》,《徐州师范大学学报》,2002年12月
杨小洪：《认知与文化——视角的再整合》,《外语学刊》,2002年第4期
张蓓：《汉文化介绍于对外汉语教学的作用及其方法》,《教育与现代化》,2001年第3期
张碧波：《日本民族与文化渊源考略》,《黑龙江民族丛刊》,2005年第4期
赵金铭：《谐音与文化》,《语言教学与研究》,第1期
《汉语大词典》,汉语大词典出版社,1986
《现代汉语词典》,商务印书馆,2005
《中国成语大辞典》,上海辞书出版社,1987
《国语大辞典》,日本小学馆,1981
《广辞苑》(第五版),上海外语教育出版社,2005
《学研国语大辞典》,学习研究社,1978
《学研汉和大字典》,学习研究社,1978
《尔雅译注》,上海古籍出版社,2001
《古今注》,商务印书馆,1956
《汉书》,浙江古籍出版社,2000
《后汉书》,中华书局,2005
《戒庵老人漫笔》,中华书局,2005
《开元天宝遗事十种》,上海古籍出版社,1985
《礼记译注》,浙江古籍出版社,2007
《六韬》,上海古籍出版社,2006
《埤雅》,浙江大学出版社,2008
《山海经·海外南经》,广陵书社,2003
《诗含神雾》,上海鸿文书局,清光绪15年(1898)影印本
《诗经译注》,中华书局,2002
《史记》,中华书局,2006
《三秦记辑注》,三秦出版社,2006
《世说新语》,中华书局,1999
《说文解字注》,上海古籍出版社,1981
《搜神后记》,浙江古籍出版社,1987
《武夷山志》,方志出版社,1997
《渑水燕谈录》,中华书局,1981
《酉阳杂俎》,中华书局,1981
《周易集解撰疏》,中华书局,2006
《庄子》,中州古籍出版社,2006
A·怀特：《文化科学》,浙江人民出版社,1988
埃米尔·涂尔干：《宗教生活的基本形式》,上海人民出版社,2006
安田喜宪：《森林——日本文化之母》,上海科学技术出版社,2002
贝尔纳：《历史上的科学》,科学出版社,1959
常敬宇：《汉语词汇与文化》,北京大学出版社,1995
陈明远：《语言学和现代科学》,四川人民出版社,1984
陈忠：《认知语言学研究》,山东教育出版社,2006
崔卫、刘戈：《对比语言学导论》,黑龙江人民出版社,2000
戴昭铭：《文化语言学导论》,语文出版社,1996
恩斯特·卡西尔：《人论》,上海译文出版社,2004
恩斯特·卡西尔《语言与神话》,三联书店,i988
高宁、杜勤：《新编汉日翻译教程》,上海外语教育出版社,2003
郭锦桴：《汉语与中国文化传统》中国人民大学出版社,1993
侯维瑞：《文学形象的民族性和翻译》,上海外语教育出版社,1998
胡明扬：《胡明扬语言学论文集》,北京,商务印书馆,2003
胡文仲：《文化差异与外语教学》,外语教学与研究出版社,1998
何华珍：《日本汉字和汉字词研究》,中国社会科学出版社,2004
惠伊深《：字海拾趣——咬字与解语》,新世界出版社,2002
J.C.卡特福德：《翻译的语言学理论》,旅游教育出版社,1991
贾彦德：《汉语语义学》[M],北京大学出版社,1999
贾玉新：《跨文化交际学》,上海外语教育出版社,1998
金伟：《今昔物语集》,万卷出版公司,2006
靳卫卫：《走进日本：透视日本语言与文化》,北京语言大学出版社,2005
李海霞：《汉语动物命名研究》,巴蜀书社,2002
李莉：《国俗语义的认知阐释》,上海外国语大学,2006
李月松：《现代日语中的汉字研究》,上海外语教育出版社,1998
刘宓庆：《文化翻译论纲》,湖北教育出版社,1999
罗常培：《语言与文化》,北京出版社,2004
吕叔湘：《英汉对比研究论文集题词》,上海外语教育出版社,1994
《马克思恩格斯全集》,人民出版社,2007
马清华：《文化语义学》,江西人民出版社,2000
倪宝元：《语言学与语文教教育》,上海教育出版社,2001
帕默尔：‘《语言学概论》,商务印书馆,1983
潘文国：谭慧敏《对比语言学：历史与哲学思考》,上海教育出版社,2006
彭文钊、赵亮：《语言文化学》,上海外语教育出版社,2006
戚雨村：《现代语言学的特点和发展趋势》,上海外语教育出版社,1997
R.A.赫德森：《社会语言学》,中国社会科学出版社,1990
萨丕尔：《语言论》,商务印书馆,1985年
邵敬敏：《文化语言学中国潮》,语文出版社,1995
申仁淑：《论汉语象征词语的文化含义》,北京语言文化大学,2001
申小龙：《文化语言学》,江西教育出版社,1993
盛超：《汉语动物词语研究》,黑龙江大学,2005
盛若菁：《比喻语义研究》,西南交通大学出版社,2006
束定芳：《认知语言学》,上海外语教育出版社,2008
司马云杰：《文化社会学》,山东人民出版社,1987
索绪尔：《普通语言学教程》,商务印书馆,1980
铁军、周洁、江新兴、侯越：《中日乡土文化研究》,中国传媒大学出版社,2006
王艾录、司富珍《语言理据研究》,中国社会科学出版社,2002
王德春：《多角度研究语言》,清华大学出版社,2002
王德春：《语言学概论》,上海外语教育出版社,1997
王德春：《语言学通论》,江苏教育出版社,1990
王继洪：《汉字文化学概论》,学林出版社,2006
王健宜：《扶桑词话：日本人·日本语·日本文化》,天津人民出版社,2000
王文斌：《隐喻的认知构建与解读》,上海外语教育出版社,2007
王寅：《语义理论与语言教学》,上海外语教育出版社,2001
王寅：《认知语言学》,上海外语教育出版社,2007
王勇：《日本文化——模仿与创新的轨迹》,高等教育出版社,2006
维特根斯坦：《哲学研究》,上海人民出版社,2005
吴国华、杨仕章：《语言国情学》,上海外语教育出版社,2005
吴侃：《日语词汇研究》,上海外语教育出版社,1999
吴裕成：‘《生肖与中国文化》,人民出版社,2003
吴友富：《国俗语义研究》,上海外语教育出版社,2001
夏中华：《交际语言学》,辽宁教育出版社,1990
肖传国：《中日传统社会结构对比研究》,新华彩印出版社,2001
谢天振：《翻译研究新视野》,青岛出版社,2003
许高渝、张建理：《20世纪汉外语言对比研究》,高等教育出版社,2006
杨仕章：《语言翻译学》,上海外语教育出版社,2006
杨树达：《高等国文法》,商务印书馆,1930
《英汉对比研究论文集》,上海外语教育出版社,1990
游汝杰：《中国文化语言学引论》,高等教育出版社,1993
张红玲：《跨文化外语教学》,上海外语教育出版社,2007
张麟声：《汉日语言对比研究》,北京大学出版社,1993
张汝伦：《意义的探究——当代西方释义学》,辽宁人民出版社,1986
章太炎：《国故论衡》,上海古籍出版社,2007
周大璞：《训诂学初稿》武汉大学出版社,2002
朱文俊：《人类语言学论题研究》,北京语言文化大学出版社,2000
朱跃：《语义论》,北京大学出版社,2006
蔡振生：《国俗语义与对外汉语教学》,《世界汉语教学》,1997年第2期
陈萍.《浅谈文化差异对翻译的影响》,《科技资讯》,2005年第25期
窦硕华：《日本传入中国的词汇》,《日语知识》,2005年第4期
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