谁能用英语解释一下文化的概念啊？
我学的是英语专业，其中有一门课程是跨文化交际，该结课了，老师让我们用英语解释一下文化的概念，应该是论文的形式吧[字数不限，论文形式只是我的猜测]请喜欢文化的朋友帮个忙，我...
我学的是英语专业，其中有一门课程是跨文化交际，该结课了，老师让我们用英语解释一下文化的概念，应该是论文的形式吧[字数不限，论文形式只是我的猜测]请喜欢文化的朋友帮个忙，我在这里先谢过拉！
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Culture is a very broad and most humane concept. In a word, culture is a general term for the forms of living elements of regional human beings, namely, clothing, articles, things, food, shelter and travel.
文化(culture)是非常广泛和最具人文意味的概念，简单来说文化就是地区人类的生活要素形态的统称:即衣、冠、文、物、食、住、行等。
It is difficult to define a culture accurately or precisely. The concept of culture has been interpreted in different ways.
给文化下一个准确或精确的定义，的确是一件非常困难的事情。对文化这个概念的解读，人类也一直众说不一。
However, there is a common explanation and understanding in the dictionaries and encyclopedias of the east and the west: culture is the total spiritual activity and product of human activities relative to politics and economy.
但东西方的辞书或百科中却有一个较为共同的解释和理解:文化是相对于政治、经济而言的人类全部精神活动及其活动产品。
参考资料：
文化的哲学定义:
The philosophical definition of culture:
文化是相对于经济、政治而言的人类全部精神活动及其产品。
Culture is all human mental activities and products relative to economy and politics.
文化是智慧群族的一切群族社会现象与群族内在精神的既有，传承，创造，发展的总和。
Culture is the sum total of all groups of social groups and the inherent spirit of the group.
它涵括智慧群族从过去到未来的历史，是群族基于自然的基础上所有活动内容。是群族所有物质表象与精神内在的整体。
It encompasses the history of the swarm of wisdom from the past to the future, and is the activity of all groups based on nature. It is the whole material representation and spiritual inner unity of a group.
具体人类文化内容指群族的历史、地理、风土人情、传统习俗，工具，附属物、生活方式、宗教信仰，文学艺术、规范，律法，制度、思维方式、价值观念、审美情趣，精神图腾等等
The specific human culture content refers to the history, geography, customs and customs of the group, the tools, the appendages, the way of life, the religious belief, the art of literature, the law, the law, the system, the way of thinking, the values, the aesthetic interest, the spiritual totem, and so on.
参考资料：
文化culture（英文单词）（来自百度百科）
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Culture (from the Latin cultura stemming from colere, meaning "to cultivate")[1] generally refers to patterns of human activity and the symbolic structures that give such activities significance and importance. Cultures can be "understood as systems of symbols and meanings that even their creators contest, that lack fixed boundaries, that are constantly in flux, and that interact and compete with one another"
文化（来自于colere的拉丁文化，意为“培养”）1通常指的是人类活动的模式和赋予这些活动意义和重要性的符号结构。文化可以被“理解为符号和意义的系统，即使是他们的创造者，缺乏固定的边界，不断变化，相互影响，相互竞争”。
Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that are passed down from generation to generation. Culture has been called "the way of life for an entire society."[3] As such, it includes codes of manners, dress, language, religion, rituals, norms of behavior such as law and morality, and systems of belief as well as the art.
文化可以被定义为所有的生活方式，包括艺术、信仰和人口的制度，这些都是代代相传的。文化被称为“整个社会的生活方式”。因此，它包括礼仪、服饰、语言、宗教、仪式、行为规范，如法律和道德，以及信仰和艺术。
Cultural anthropologists most commonly use the term "culture" to refer to the universal human capacity and activities to classify, codify and communicate their experiences materially and symbolically. Scholars have long viewed this capacity as a defining feature of humans (although some primatologists have identified aspects of culture such as learned tool making and use among humankind's closest relatives in the animal kingdom).
文化人类学家最常使用“文化”一词来指代人类的普遍能力和活动，从物质上和象征意义上对他们的经历进行分类、编纂和交流。长期以来，学者们一直认为这种能力是人类的一个决定性特征（尽管一些灵长类动物学家已经确定了文化的某些方面，比如在动物王国中人类最亲密的亲戚之间的学习工具制造和使用）。
Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and film.[5] Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture),[6] anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become embedded. For them, culture thus includes art, science, as well as moral systems.
文化表现在人类的手工艺品和活动中，如音乐、文学、生活方式、食物、绘画和雕塑、戏剧和电影。尽管一些学者而言,识别文化消费和消费品(如文化高、低文化、民俗文化,或流行文化),人类学家理解“文化”不仅指消费产品,但一般流程生产这样的产品,给他们的含义,以及社会关系和实践成为嵌入的对象和过程。对他们来说，文化包括艺术、科学和道德体系。
Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human activity. Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society."
不同的文化定义反映了不同的理解理论，或者是评估人类活动的标准。写作从社会人类学的角度在英国,泰勒1874年文化在以下描述道:“文化或文明,在其广泛的人类学的意义上说,是复杂的整体,其中包括知识,信仰,艺术,道德,法律,习俗,和任何其他的能力和习惯被人作为社会的一员。”
Rock engravings in Gobustan, Azerbaijan indicate a thriving culture dating around 10,000 BC.More recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: "... culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs".
阿塞拜疆哥布斯坦的岩石雕刻表明，在公元前1万年左右，一种繁荣的文化。最近，联合国教育、科学及文化组织（教科文组织）（2002年）将文化描述为："。文化应被视为社会或社会群体的一套独特的精神、物质、智力和情感特征，除了艺术和文学之外，它还包括生活方式、生活方式、价值体系、传统和信仰。
While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "culture." In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions.
虽然这两个定义涵盖了一系列的含义，但它们并没有耗尽“文化”这个词的许多用法。1952年，Alfred Kroeber和Clyde Kluckhohn编制了一份文化中“文化”的164个定义：对概念和定义的批判性回顾。
These definitions, and many others, provide a catalog of the elements of culture. The items catalogued (e.g., a law, a stone tool, a marriage) each have an existence and life-line of their own. They come into space-time at one set of coordinates and go out of it another. While here, they change, so that one may speak of the evolution of the law or the tool.
这些定义，以及其他许多定义，提供了文化元素的目录。编目的项目（例如，法律、石器、婚姻）各有其自身的存在和生命线。它们在一组坐标中进入时空，然后从另一组坐标中走出来。在这里，他们改变了，所以人们可能会谈论法律或工具的演变。
A culture, then, is by definition at least, a set of cultural objects. Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own kind. In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of symbolization. He thus defined culture as "symbolates understood in an extra-somatic context."[10] The key to this definition is the discovery of the symbolate.
因此，一种文化，至少从定义上来说，是一套文化对象。人类学家莱斯利怀特问道：“他们是什么东西？”他们是物理对象吗?精神的对象?都有?比喻吗?符号?一个个符号吗?”在文化科学（1949年）中，他得出结论，他们是“隋代”的对象;这是他们自己的。在试图定义这种类型的时候，他偶然发现了一个以前未实现的符号化的方面，他称之为“符号化”——一个由符号化行为创造的物体。因此，他将文化定义为“在非肉体环境中理解的符号”。这个定义的关键是发现了符号。
文化（来自于colere的拉丁文化，意为“培养”）1通常指的是人类活动的模式和赋予这些活动意义和重要性的符号结构。文化可以被“理解为符号和意义的系统，即使是他们的创造者，缺乏固定的边界，不断变化，相互影响，相互竞争”。
Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that are passed down from generation to generation. Culture has been called "the way of life for an entire society."[3] As such, it includes codes of manners, dress, language, religion, rituals, norms of behavior such as law and morality, and systems of belief as well as the art.
文化可以被定义为所有的生活方式，包括艺术、信仰和人口的制度，这些都是代代相传的。文化被称为“整个社会的生活方式”。因此，它包括礼仪、服饰、语言、宗教、仪式、行为规范，如法律和道德，以及信仰和艺术。
Cultural anthropologists most commonly use the term "culture" to refer to the universal human capacity and activities to classify, codify and communicate their experiences materially and symbolically. Scholars have long viewed this capacity as a defining feature of humans (although some primatologists have identified aspects of culture such as learned tool making and use among humankind's closest relatives in the animal kingdom).
文化人类学家最常使用“文化”一词来指代人类的普遍能力和活动，从物质上和象征意义上对他们的经历进行分类、编纂和交流。长期以来，学者们一直认为这种能力是人类的一个决定性特征（尽管一些灵长类动物学家已经确定了文化的某些方面，比如在动物王国中人类最亲密的亲戚之间的学习工具制造和使用）。
Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and film.[5] Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture),[6] anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become embedded. For them, culture thus includes art, science, as well as moral systems.
文化表现在人类的手工艺品和活动中，如音乐、文学、生活方式、食物、绘画和雕塑、戏剧和电影。尽管一些学者而言,识别文化消费和消费品(如文化高、低文化、民俗文化,或流行文化),人类学家理解“文化”不仅指消费产品,但一般流程生产这样的产品,给他们的含义,以及社会关系和实践成为嵌入的对象和过程。对他们来说，文化包括艺术、科学和道德体系。
Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human activity. Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society."
不同的文化定义反映了不同的理解理论，或者是评估人类活动的标准。写作从社会人类学的角度在英国,泰勒1874年文化在以下描述道:“文化或文明,在其广泛的人类学的意义上说,是复杂的整体,其中包括知识,信仰,艺术,道德,法律,习俗,和任何其他的能力和习惯被人作为社会的一员。”
Rock engravings in Gobustan, Azerbaijan indicate a thriving culture dating around 10,000 BC.More recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: "... culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs".
阿塞拜疆哥布斯坦的岩石雕刻表明，在公元前1万年左右，一种繁荣的文化。最近，联合国教育、科学及文化组织（教科文组织）（2002年）将文化描述为："。文化应被视为社会或社会群体的一套独特的精神、物质、智力和情感特征，除了艺术和文学之外，它还包括生活方式、生活方式、价值体系、传统和信仰。
While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "culture." In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions.
虽然这两个定义涵盖了一系列的含义，但它们并没有耗尽“文化”这个词的许多用法。1952年，Alfred Kroeber和Clyde Kluckhohn编制了一份文化中“文化”的164个定义：对概念和定义的批判性回顾。
These definitions, and many others, provide a catalog of the elements of culture. The items catalogued (e.g., a law, a stone tool, a marriage) each have an existence and life-line of their own. They come into space-time at one set of coordinates and go out of it another. While here, they change, so that one may speak of the evolution of the law or the tool.
这些定义，以及其他许多定义，提供了文化元素的目录。编目的项目（例如，法律、石器、婚姻）各有其自身的存在和生命线。它们在一组坐标中进入时空，然后从另一组坐标中走出来。在这里，他们改变了，所以人们可能会谈论法律或工具的演变。
A culture, then, is by definition at least, a set of cultural objects. Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own kind. In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of symbolization. He thus defined culture as "symbolates understood in an extra-somatic context."[10] The key to this definition is the discovery of the symbolate.
因此，一种文化，至少从定义上来说，是一套文化对象。人类学家莱斯利怀特问道：“他们是什么东西？”他们是物理对象吗?精神的对象?都有?比喻吗?符号?一个个符号吗?”在文化科学（1949年）中，他得出结论，他们是“隋代”的对象;这是他们自己的。在试图定义这种类型的时候，他偶然发现了一个以前未实现的符号化的方面，他称之为“符号化”——一个由符号化行为创造的物体。因此，他将文化定义为“在非肉体环境中理解的符号”。这个定义的关键是发现了符号。
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Culture (from the Latin cultura stemming from colere, meaning "to cultivate")[1] generally refers to patterns of human activity and the symbolic structures that give such activities significance and importance. Cultures can be "understood as systems of symbols and meanings that even their creators contest, that lack fixed boundaries, that are constantly in flux, and that interact and compete with one another"[2]
Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that are passed down from generation to generation. Culture has been called "the way of life for an entire society."[3] As such, it includes codes of manners, dress, language, religion, rituals, norms of behavior such as law and morality, and systems of belief as well as the art.
Cultural anthropologists most commonly use the term "culture" to refer to the universal human capacity and activities to classify, codify and communicate their experiences materially and symbolically. Scholars have long viewed this capacity as a defining feature of humans (although some primatologists have identified aspects of culture such as learned tool making and use among humankind's closest relatives in the animal kingdom).[4]
Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and film.[5] Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture),[6] anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become embedded. For them, culture thus includes art, science, as well as moral systems.
Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human activity. Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society."[7]
Rock engravings in Gobustan, Azerbaijan indicate a thriving culture dating around 10,000 BC.More recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: "... culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs".[8]
While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "culture." In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions.[9]
These definitions, and many others, provide a catalog of the elements of culture. The items catalogued (e.g., a law, a stone tool, a marriage) each have an existence and life-line of their own. They come into space-time at one set of coordinates and go out of it another. While here, they change, so that one may speak of the evolution of the law or the tool.
A culture, then, is by definition at least, a set of cultural objects. Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own kind. In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of symbolization. He thus defined culture as "symbolates understood in an extra-somatic context."[10] The key to this definition is the discovery of the symbolate.
Culture as civilization
The famous "El Castillo" (The castle), formally named "Temple of Kukulcan", in the archeological city of Chichén-Itzá, in the state of Yucatán, Mexico.Many people have an idea of "culture" that developed in Europe during the 18th and early 19th centuries. This notion of culture reflected inequalities within European societies, and between European powers and their colonies around the world. It identifies "culture" with "civilization" and contrasts it with "nature." According to this way of thinking, one can classify some countries and nations as more civilized than others, and some people as more cultured than others. Some cultural theorists have thus tried to eliminate popular or mass culture from the definition of culture. Theorists such as Matthew Arnold (1822-1888) or the Leavisites regard culture as simply the result of "the best that has been thought and said in the world.”[11] Arnold contrasted mass/popular culture with social chaos or anarchy. On this account, culture links closely with social cultivation: the progressive refinement of human behavior. Arnold consistently uses the word this way: "...culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world."[11]
In practice, culture referred to élite activities such as museum-caliber art and classical music, and the word cultured described people who knew about, and took part in, these activities. These are often called "high culture", namely the culture of the ruling social group,[12] to distinguish them from mass culture and or popular culture.
From the 19th century onwards, some social critics have accepted this contrast between the highest and lowest culture, but have stressed the refinement and sophistication of high culture as corrupting and unnatural developments that obscure and distort people's essential nature. On this account, folk music (as produced by working-class people) honestly expresses a natural way of life, and classical music seems superficial and decadent. Equally, this view often portrays Indigenous peoples as 'noble savages' living authentic unblemished lives, uncomplicated and uncorrupted by the highly-stratified capitalist systems of the West.
Today most social scientists reject the monadic conception of culture, and the opposition of culture to nature. They recognize non-élites as just as cultured as élites (and non-Westerners as just as civilized)—simply regarding them as just cultured in a different way.
Williams[13] argues that contemporary definitions of culture fall into three possibilities or mixture of the following three:
"a general process of intellectual, spiritual, and aesthetic development"
"a particular way of life, whether of a people, period, or a group"
"the works and practices of intellectual and especially artistic activity".
Culture can be defined as all the ways of life including arts, beliefs and institutions of a population that are passed down from generation to generation. Culture has been called "the way of life for an entire society."[3] As such, it includes codes of manners, dress, language, religion, rituals, norms of behavior such as law and morality, and systems of belief as well as the art.
Cultural anthropologists most commonly use the term "culture" to refer to the universal human capacity and activities to classify, codify and communicate their experiences materially and symbolically. Scholars have long viewed this capacity as a defining feature of humans (although some primatologists have identified aspects of culture such as learned tool making and use among humankind's closest relatives in the animal kingdom).[4]
Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and film.[5] Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture),[6] anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become embedded. For them, culture thus includes art, science, as well as moral systems.
Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human activity. Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society."[7]
Rock engravings in Gobustan, Azerbaijan indicate a thriving culture dating around 10,000 BC.More recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: "... culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs".[8]
While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "culture." In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions.[9]
These definitions, and many others, provide a catalog of the elements of culture. The items catalogued (e.g., a law, a stone tool, a marriage) each have an existence and life-line of their own. They come into space-time at one set of coordinates and go out of it another. While here, they change, so that one may speak of the evolution of the law or the tool.
A culture, then, is by definition at least, a set of cultural objects. Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own kind. In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of symbolization. He thus defined culture as "symbolates understood in an extra-somatic context."[10] The key to this definition is the discovery of the symbolate.
Culture as civilization
The famous "El Castillo" (The castle), formally named "Temple of Kukulcan", in the archeological city of Chichén-Itzá, in the state of Yucatán, Mexico.Many people have an idea of "culture" that developed in Europe during the 18th and early 19th centuries. This notion of culture reflected inequalities within European societies, and between European powers and their colonies around the world. It identifies "culture" with "civilization" and contrasts it with "nature." According to this way of thinking, one can classify some countries and nations as more civilized than others, and some people as more cultured than others. Some cultural theorists have thus tried to eliminate popular or mass culture from the definition of culture. Theorists such as Matthew Arnold (1822-1888) or the Leavisites regard culture as simply the result of "the best that has been thought and said in the world.”[11] Arnold contrasted mass/popular culture with social chaos or anarchy. On this account, culture links closely with social cultivation: the progressive refinement of human behavior. Arnold consistently uses the word this way: "...culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world."[11]
In practice, culture referred to élite activities such as museum-caliber art and classical music, and the word cultured described people who knew about, and took part in, these activities. These are often called "high culture", namely the culture of the ruling social group,[12] to distinguish them from mass culture and or popular culture.
From the 19th century onwards, some social critics have accepted this contrast between the highest and lowest culture, but have stressed the refinement and sophistication of high culture as corrupting and unnatural developments that obscure and distort people's essential nature. On this account, folk music (as produced by working-class people) honestly expresses a natural way of life, and classical music seems superficial and decadent. Equally, this view often portrays Indigenous peoples as 'noble savages' living authentic unblemished lives, uncomplicated and uncorrupted by the highly-stratified capitalist systems of the West.
Today most social scientists reject the monadic conception of culture, and the opposition of culture to nature. They recognize non-élites as just as cultured as élites (and non-Westerners as just as civilized)—simply regarding them as just cultured in a different way.
Williams[13] argues that contemporary definitions of culture fall into three possibilities or mixture of the following three:
"a general process of intellectual, spiritual, and aesthetic development"
"a particular way of life, whether of a people, period, or a group"
"the works and practices of intellectual and especially artistic activity".
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culturenbsp;(fromnbsp;thenbsp;latinnbsp;culturanbsp;stemmingnbsp;fromnbsp;colere,nbsp;meaningnbsp;“tonbsp;cultivate“)[1]nbsp;generallynbsp;refersnbsp;tonbsp;patternsnbsp;ofnbsp;humannbsp;activitynbsp;andnbsp;thenbsp;symbolicnbsp;structuresnbsp;thatnbsp;givenbsp;suchnbsp;activitiesnbsp;significancenbsp;andnbsp;importance.nbsp;culturesnbsp;cannbsp;benbsp;“understoodnbsp;asnbsp;systemsnbsp;ofnbsp;symbolsnbsp;andnbsp;meaningsnbsp;thatnbsp;evennbsp;theirnbsp;creatorsnbsp;contest,nbsp;thatnbsp;lacknbsp;fixednbsp;boundaries,nbsp;thatnbsp;arenbsp;constantlynbsp;innbsp;flux,nbsp;andnbsp;thatnbsp;interactnbsp;andnbsp;competenbsp;withnbsp;onenbsp;another“[2]culturenbsp;cannbsp;benbsp;definednbsp;asnbsp;allnbsp;thenbsp;waysnbsp;ofnbsp;lifenbsp;includingnbsp;arts,nbsp;beliefsnbsp;andnbsp;institutionsnbsp;ofnbsp;anbsp;populationnbsp;thatnbsp;arenbsp;passednbsp;downnbsp;fromnbsp;generationnbsp;tonbsp;generation.nbsp;culturenbsp;hasnbsp;beennbsp;callednbsp;“thenbsp;waynbsp;ofnbsp;lifenbsp;fornbsp;annbsp;entirenbsp;society.“[3]nbsp;asnbsp;such,nbsp;itnbsp;includesnbsp;codesnbsp;ofnbsp;manners,nbsp;dress,nbsp;language,nbsp;religion,nbsp;rituals,nbsp;normsnbsp;ofnbsp;behaviornbsp;suchnbsp;asnbsp;lawnbsp;andnbsp;morality,nbsp;andnbsp;systemsnbsp;ofnbsp;beliefnbsp;asnbsp;wellnbsp;asnbsp;thenbsp;art.culturalnbsp;anthropologistsnbsp;mostnbsp;commonlynbsp;usenbsp;thenbsp;termnbsp;“culture“nbsp;tonbsp;refernbsp;tonbsp;thenbsp;universalnbsp;humannbsp;capacitynbsp;andnbsp;activitiesnbsp;tonbsp;classify,nbsp;codifynbsp;andnbsp;communicatenbsp;theirnbsp;experiencesnbsp;materiallynbsp;andnbsp;symbolically.nbsp;scholarsnbsp;havenbsp;longnbsp;viewednbsp;thisnbsp;capacitynbsp;asnbsp;anbsp;definingnbsp;featurenbsp;ofnbsp;humansnbsp;(althoughnbsp;somenbsp;primatologistsnbsp;havenbsp;identifiednbsp;aspectsnbsp;ofnbsp;culturenbsp;suchnbsp;asnbsp;learnednbsp;toolnbsp;makingnbsp;andnbsp;usenbsp;amongnbsp;humankind‘snbsp;closestnbsp;relativesnbsp;innbsp;thenbsp;animalnbsp;kingdom).[4]culturenbsp;isnbsp;manifestednbsp;innbsp;humannbsp;artifactsnbsp;andnbsp;activitiesnbsp;suchnbsp;asnbsp;music,nbsp;literature,nbsp;lifestyle,nbsp;food,nbsp;paintingnbsp;andnbsp;sculpture,nbsp;theaternbsp;andnbsp;film.[5]nbsp;althoughnbsp;somenbsp;scholarsnbsp;identifynbsp;culturenbsp;innbsp;termsnbsp;ofnbsp;consumptionnbsp;andnbsp;consumernbsp;goodsnbsp;(asnbsp;innbsp;highnbsp;culture,nbsp;lownbsp;culture,nbsp;folknbsp;culture,nbsp;ornbsp;popularnbsp;culture),[6]nbsp;anthropologistsnbsp;understandnbsp;“culture“nbsp;tonbsp;refernbsp;notnbsp;onlynbsp;tonbsp;consumptionnbsp;goods,nbsp;butnbsp;tonbsp;thenbsp;generalnbsp;processesnbsp;whichnbsp;producenbsp;suchnbsp;goodsnbsp;andnbsp;givenbsp;themnbsp;meaning,nbsp;andnbsp;tonbsp;thenbsp;socialnbsp;relationshipsnbsp;andnbsp;practicesnbsp;innbsp;whichnbsp;suchnbsp;objectsnbsp;andnbsp;processesnbsp;becomenbsp;embedded.nbsp;fornbsp;th
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不同的国家有着不同的文化习俗
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