Study on and Redefinition of the Concept of Culture

戴劍飛

（1.西南交通大學(xué)馬克思主義學(xué)院，四川成都 610031；2.四川師范大學(xué)，四川成都 610068）

Study on and Redefinition of the Concept of Culture

戴劍飛1,2

（1.西南交通大學(xué)馬克思主義學(xué)院，四川成都 610031；2.四川師范大學(xué)，四川成都 610068）

So far,various opinions about the concept of culture are come up with in both China and the West in which three kinds of culture are classified as follows.The culture in narrow sense denotes merely the ideas.The culture in medium sense embraces ideas,customs,norms,symbols and behaviors,etc.The culture in broad sense refers to the lifestyle constituted of both the material culture and spiritual culture.There is an urgent necessity to redefine the concept of culture by exploring the history of the etymology of the word"culture"in order to figure out the deviance of different concepts of culture.

Culture；Concept；Investigation

The proposal and classification of the concept of culture In 1871,the British cultural anthropologist Edward Taylor pointed out in the book“primitive culture”that,“the culture or civilization---is a complex bundle junction of all including knowledge,beliefs,arts, laws,morality,customs,the talents and habits that any other person can acquire”.This statement is considered to be the earliest special construction of the concept of culture in modern anthropology.From then on,the concept of“culture”has been widely adopted and the definition tends to emerge in endlessly.The concept of culture in narrow sense denotes merely the ideas as is stated by Blumenthal that“culture is the total of the concept of culture both in the past and present”;Besides ideas,the culture in medium sense also embraces customs,norms,symbols and behaviors,etc,while the material culture is not included.For example,Lowie (1937)believed that“the culture we know is the sum of a person’s acquisition from his society which include beliefs,customs,arts,food habits and handicrafts.“The concept of culture in broad sense refers to the lifestyle constituted of both the material culture and spiritual culture.As Sapir states that”Culture is constituted of all the elements derived from the society both in human’s material and spiritual life.

Investigation into the etymology of culture Concerning the divergence of the term“culture”,it is necessary to investigate its historical evolution.The term“culture”can be dated back to the origin of western culture–the ancient Greek,which bred terms like“trops (types)”,“ethos(temperament or spirit)”,“nomos(the varieties and variabilities of social statues)”and“piadeia(intelligence and education)”.The word“culture”,being created during the period when Romans inherited from ancient Greek,evolvedfrom the word“Colere”to“Cultus”,then to“Cultura”and“Culture”.The Latin word“Colere”originally means living,cultivation,protection and honor,while“Cultura”has the meaning of farming.The word“Agriculture”is the combination of“Agri”and“Culture”,which covers the meanings offarming,agronomy and agriculture.Thus it’s obvious the word“cultute”in the West was first used to describe activities in agriculture. Some scholars once claimed the most important track of evolution of the Latin word“colere”:from the French“Civilisation(civilization)”, then German“Kultur(culture)”and to the word“Culture”which embraces the same meaning in recent times.In the 18th century in Germany,culture was acknowledged as“the progress for people to be civilized and educated”,in terms of which Germans at that time saw culture as being civilized or acknowledged of people.However,in the 19th century,German classical philosophers regarded philosophy, ethnics,aesthetics and art as culture.Therefore,German plays an important role in the development and formation of European culture in recent times.

ZhongShaohua holds that a clear equivalent appeared of“culture”in the book Yinghua Dictionary,published in Shanghaiand edited by YanHuiqing who is a famous translator.In that book,culture was defined in three dimensions:

First,ploughing and weeding.

Second,cultivation or tempering of oneself.

Third,education and morality.

Here are two illustrative sentences,one is“a man of culture文化之人”,the other is“The culture of Romans羅馬人之文化”.

Redefining of the concept of culture In a word,we do acknowl-edge the divergence of conception about“culture”in terms of human cultivation and production by investigating the history of the word“culture”.Besides,there still exists the divergence in orientation of culture value.Ancient Chinese culture can be explained from three perspectives:social,political and rational.

This paper aims to put forward an innovative concept of culture by carrying on the Marxist scientific method,infiltrating the modern spirit and picking up the essence of Chinese and western cultural philosophy to unify the original meaning of culture in China and the West.Culture refers to the activities in which people pursue freedom, equality and harmonious development in their production,life and practice which include consciousness,norms and images.Such activities are regulated and restricted by consciousness,norms and materials,but at the same time,tend to break through these bounds and create new consciousness,norms and images.

圖1 手繪作品局部 作者自繪

四、產(chǎn)品分析

（一）戰(zhàn)略目標(biāo)

1.創(chuàng)立品牌，爭取制作更全面的校園信息手冊(cè)。

2.通過手繪地圖為學(xué)校的同學(xué)提供實(shí)用信息。

3.為學(xué)生校園生活增添藝術(shù)氣息。

（二）項(xiàng)目目標(biāo)

1.按照既定的進(jìn)度完成前期手繪地圖的繪制工作和宣傳方案。同時(shí)運(yùn)用各種營銷手段推廣地圖及其周邊產(chǎn)品獲得一定的認(rèn)識(shí)率。

2.讓品牌深入人心同時(shí)讓地圖在使用率上大幅度提高。

3.在原有的地圖形成的基礎(chǔ)上

向校園周邊擴(kuò)展，如：校園美食特色系列、旅游系列建立更詳盡的分類信息互動(dòng)品牌。

（三）產(chǎn)品制作的關(guān)鍵要素

1.強(qiáng)化地圖的實(shí)用性和美觀性，并努力為消費(fèi)者所認(rèn)可。

2.信息收集是否詳盡可靠。

（四）關(guān)于設(shè)計(jì)及推廣

1.關(guān)于設(shè)計(jì)方面：對(duì)于地圖的繪制，做到精致，美觀，大方，并有自己獨(dú)特的風(fēng)格。

2.推廣應(yīng)用方面：積極開拓市場(chǎng)，與燕山大學(xué)的招生就業(yè)部門、學(xué)校附近的零售業(yè)及校園官網(wǎng)和手機(jī)運(yùn)營APP等平臺(tái)商討關(guān)于該產(chǎn)品推廣應(yīng)用的相關(guān)事宜。

五、制作過程及心得

（一）草圖

草圖主要解決構(gòu)圖問題，構(gòu)圖是任何繪畫方式都不可缺少的最初表現(xiàn)階段。確定主題，形成趣味中心。

（二）上色

上色過程不是單純的把顏色涂上，要考慮在實(shí)際光線和環(huán)境的影響下，樹葉亮部可能偏黃綠，這樣會(huì)取得意想不到的效果。這就是細(xì)心留意現(xiàn)實(shí)生活中的物體，發(fā)現(xiàn)許多和想象存在不一致的結(jié)果。

（三）調(diào)整

這個(gè)階段主要對(duì)局部做些修改，統(tǒng)一色調(diào)，明確路線，以達(dá)到手繪地圖的信息準(zhǔn)確性和可辨別性。每一處建筑的特色是重點(diǎn)表現(xiàn)的對(duì)象，虛實(shí)結(jié)合就是把抽象的述說與具體的描寫結(jié)合起來，這就需要通過線條的表現(xiàn)來突出主題。通過虛實(shí)對(duì)比來強(qiáng)調(diào)燕大的主建筑，使整體作品仍然保持清新活潑的讀閱風(fēng)格。

圖2 手繪作品局部 作者自繪

六、結(jié)語

“校園攻略手冊(cè)”手繪作品除了充分展示校園布局之外，還附有校園攻略信息、美食推薦和出行提示等實(shí)用信息。很多入學(xué)新生是第一次來到秦皇島，對(duì)秦皇島這座城市和就讀的燕山大學(xué)還很陌生。筆者制作的手繪地圖作品直觀簡明、信息豐富、形式生動(dòng)、便于應(yīng)用，可以幫助入學(xué)新生快速熟悉校園環(huán)境、了解吃住行、更快地融入新的學(xué)習(xí)環(huán)境。

H319

A

1005-5312（2015）32-0269-02

戴劍飛(1975-)，男，土家族，重慶酉陽人，西南交通大學(xué)馬克思主義學(xué)院博士研究生，四川師范大學(xué)政治教育學(xué)院副教授。

[1]李文華.淺談手繪風(fēng)格地圖的編制[J].現(xiàn)代測(cè)繪,2013(02).

[2]紅楓.“我的大學(xué)”手繪地圖系列策劃書[EB/OL].http://www.doc88. com/5734768.html，2013-08.