Text A
注：自己查找結(jié)合老師課堂所講的內(nèi)容翻譯的，有疏漏之處希望能在評(píng)論中指出
1-a-1
Since there seems to be no universals of "human nature" that can be used as a basis for automatic understanding, we must treat each encounter as an individual case, searching for whatever perceptions and communication means are held in common and proceed from there.
既然沒有普遍的人性可以作為自動(dòng)理解的基礎(chǔ)，所以我們必須把每次交往當(dāng)作個(gè)別案例來處理隘梨，尋求任何共同的認(rèn)知和交流方法并以此作為出發(fā)點(diǎn)程癌。
1-a-2
Without being alert to possible differences and the need to learn new rules for functioning, persons going from one city to the other will be in immediate trouble, even when acting simple roles such as pedestrian and driver.
如果沒有意識(shí)到可能存在的差異和學(xué)習(xí)生活的新規(guī)則的需要，從一個(gè)城市去另一個(gè)城市人將會(huì)立刻陷入困境轴猎，甚至在完成諸如行人嵌莉、司機(jī)之類的簡(jiǎn)單角色時(shí)也會(huì)如此。
1-a-3
The confidence that goes with the myth of similarity is much more comfortable than the assumption of differences, the latter requiring tentative assumptions and behaviors and a willingness to accept the anxiety of "not knowing".
相信相似性的錯(cuò)誤觀念比設(shè)想存在差異更讓人覺得舒服捻脖，因?yàn)楹笳咭笤囂叫缘脑O(shè)想和行為并且樂意接受由于“不知道”而產(chǎn)生的焦慮锐峭。
1-a-4
Thus, nodding, smiling, and affirmative comments will probably be confidently interpreted as meaning that they have informed,helped, and pleased the newcomer. It is likely, however, that the foreigner actually understood very little of the verbal and nonverbal content and was merely indicating polite interest or trying not to embarrass himself or herself of the host with verbalized questions.
這樣一來，外國(guó)人的點(diǎn)頭郎仆、微笑和表示肯定的話語很可能會(huì)被自信地闡釋為他們已經(jīng)告知只祠、幫助和取悅了外國(guó)人兜蠕。然而扰肌，很有可能的是，外國(guó)人實(shí)際上不大懂語言的和非語言的內(nèi)容熊杨，僅僅只是出于禮貌顯示出感興趣或者盡量不使自己或主人感到尷尬而沒有說出心中疑問曙旭。
1-a-5
A worse language problem is the tenacity with which someone will cling to just one meaning of a word or phrase in the new language, regardless of connotation or context.
更糟糕的問題是執(zhí)著于新語言中一個(gè)詞匯或短語的一種意義，而不顧其隱含義和語言背景晶府。
1-a-6
If the label "inscrutable" has preceded the Japanese guest, it is thus we explain the Japanese constant and inappropriate smile.
如果我們?cè)谟龅饺毡救酥熬蛯?duì)日本人有了“難以理解的”稱謂桂躏，那么我們就會(huì)如此地解釋始終掛在日本人臉上的不合時(shí)宜的微笑。
1-a-7
A professor who expects everyone from Indonesia, Mexico, and many other countries to "bargain" may unfairly interpret a hesitation or request from an international student as a move to manipulate preferential treatment.
如果一位教授認(rèn)為來自印度尼西亞川陆、墨西哥和一些其他國(guó)家的人都“愛討價(jià)還價(jià)”剂习，那么可能會(huì)不公平地把一個(gè)外國(guó)學(xué)生的遲疑或請(qǐng)求理解為他們行使優(yōu)待的舉動(dòng)。
1-a-8
In a foreign land their use increases our feeling of security and is psychologically necessary to the degree that we cannot tolerate ambiguity or the sense of helplessness resulting from inability to understand and deal with people and situations beyond our comprehension.
在異國(guó)他鄉(xiāng)较沪，運(yùn)用它們會(huì)增強(qiáng)我們的安全感鳞绕，在心理上是必要的，因?yàn)槲覀儾荒苋萑桃驘o法理解和處理在與其他人相處和一些情況導(dǎo)致的歧義或者無助感尸曼。
1-a-9
Stereotypes are stumbling blocks for communicators because they interfere with objective viewing of stimuli--the sensitive search for cues to guide the imagination toward the other persons' reality.
對(duì)于交流者來說程式化思維是絆腳石晋柱，因?yàn)檫@些思維有礙于其對(duì)刺激物的客觀觀察借浊，即會(huì)敏感地搜尋線索，引導(dǎo)我們的想象更接近于其他人的現(xiàn)實(shí)。
1-a-10
We can train ourselves to meet intercultural encounters with more attention to situational details, using an investigative approach rather than preconceptions and stereotypes.
我們可以培養(yǎng)自己在面對(duì)跨文化遭遇時(shí)德挣，更加注意情景細(xì)節(jié),采用調(diào)查的方式，而不采用先入為主或程式化思維管引。
