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ith them until the name order was changed back. Nowadays, many Chinese make it a matter of course to accept Western customs in their way of self?introduction. But foreigners do not necessarily acknowledge the contrary Chinese customs. Many potential culture clashes are actually rooted in such misreadings and prejudices. [D] Also, the orders of listing names and addresses for Chinese and Westerners are actually opposite, which may be taken to reveal that Chinese tend to respect wholeness and collectiveness, and their thinking pattern is more often from big to small, and from macro to micro. Meanwhile, Westerners tend to respect subdivided parts and individuals, more often moving from small to big, and from micro to macro. When Chinese present their names, they put surnames before their own given names, thus showing respect to their ancestors. Westerners act in a contrary way, showing self?respect. [E] A language epitomizes the cognitive pattern of a worldview. Any new language one has learned is as good as a new way one views the world. Important values are usually embedded within languages, which to some extent affect our fortunes at every moment. The extent that one can break out of language obstacles is a measure of one’s capacity to break away from bondages of one’s own fortune. [F] Before we have a clear idea of the above problem, it might be misleading or extremist to discuss such topics as whether we should maintain the traditional Chinese ethical and political systems as the core of Chinese culture while making use of Western science and technology as the practical means to strengthen China [zhong ti xi yong, 中体西用] or whether we should mainly adopt Western ethical and political systems to improve Chinese culture [xi ti zhong yong, 西体中用]. [G] T
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