综合商务英语1(已完成)综英第三版Chinese_food

2021年1月22日发(作者：胡杏儿)
Chinese Food

things
in
life
are
as
positive
as
food,
or
are
taken
as
intimately
and
completely
by
the
individual. One can listen to music, but the sound may enter in one ear and go out through the
other; one may listen to a lecture or. conversation, and day-dream about many other things; one
may attend to matters of business, and one's heart or interest may be altogether elsewhere... In
the matter of food and eating however one can hardly remain completely indifferent to what one
is doing for long. How can one remain entirely indifferent to something which is going to enter
one's body and become part of oneself? How can one remain indifferent to something which will
determine one's physical strength and ultimately one's spiritual and moral fibre and well-being?
-- Kenneth Lo
“生活中很少有 什么东西象食物这样真切实在，或者说那么彻底的为个人接纳吸收。一个
人可能在听音乐，但是音乐可以 从一只耳朵进从另一只耳朵出；一个人可以在听讲座时胡
思乱想；
一个人可以在料理生意上的事 务而他的心思和兴趣另有所属……
.
。
而在吃饭就餐
时，一个人几乎不可能长 时间的对自己正在做的事完全无动于衷。一个人怎么能对即将进
入身体并成为身体一部分的东西保持绝对 的无动于衷呢？一个人怎么能对即将决定自己体
力以及最终决定自己的精神和道德品质以及幸福安康的东 西无动于衷呢？

——肯尼斯·洛


This is an easy question for a Chinese to ask, but a Westerner might find it difficult to answer.
Many people in the West are gourmets and others are gluttons, but scattered among them also is
a large number of people who are apparently pretty indifferent to what goes into their stomachs,
and do not regard food as having any ultimate moral effect on them. How, they might ask, could
eating a hamburger or drinking Coca Cola contribute anything to making you a saint or a sinner?
For them, food is quite simply a fuel.
这是一个中国人常问的问题，而西方人却很难作答。在西方，很多人都是美食家，还有其< br>他一些是暴饮暴食者，而混杂于这两者中间的还有一种对吃进肚子的食物漠不关心的。这
些人也许 会问，吃一个汉堡，喝点可口可乐就会变成圣人或罪人？对于他们来说，食物就
是一种能量。


Kenneth
Lo,
however,
expresses
a
point
of
view
that
is
profoundly
different
and
typically
Chinese,
deriving
from
thousands
of
years
of
tradition.
The
London
restaurateur
Fu
Tong,
for
example,
quotes
no
less
an
authority
than
Confucius
(the
ancient
Sage
known
in
Chinese
as
K'ung-Fu- Tzu)
with
regard
to
the
primal
importance
of
food.
Food,
said
the
sage,
is
the
first
happiness. Fu Tong adds:
about in advance; to be smothered with loving care throughout its preparation; and to have time
lavished on it in the final pleasure of eating.
肯尼斯·洛认却表达了一种截然 不同的，典型的中国化的观点。这种观点源于从几千年中
国文化。例如，一家伦敦餐馆的董福就引用了如 同孔夫子（中国人陈这位古代圣人为孔夫
子）的权威人士的话。圣者言，食乃是人生最大的幸福。董福还 说：
“食物对中国人来说是
生活中的一大乐事，需要预先准备，需要精心烹饪，还要肯花时间去 享受吃得乐趣。
”


Lo observes that when Westerners go to a restaurant they ask for a good table, which means a
good position from which to see and be seen. They are usually there to be entertained socially --
and also, incidentally, to eat. When the Chinese go to a restaurant, however, they ask for a small
room
with
plain
walls
where
they
cannot
be
seen
except
by
the
members
of
their
own
party,
where jackets can come off and they can proceed with the serious business which brought them
there. The Chinese intentions
洛发现西方人进餐馆时都会要个不错的桌位，也就是自己可以看到他人，他人也可以看到
你的好位子。 他们去那里通常只是一种社交娱乐，同进附带着吃些什么。但中国人却不一
样，他会选一个除了聚会成员 谁都看不到的地方，这样他们可以很随便的脱掉外套，可以
开始这件严肃的事情
--
吃 饭，那才是他们来这的目的。中国人的意图“是高尚的，是全心
全意的，

即吃饭是头等大事。
”


Despite such a marked difference in attitudes towards what one consumes, there is no doubt that
people in the West have come to regard the cuisine of China as something special. In fact, one
can assert with some justice that Chinese food is, nowadays, the only truly international food. It
is ubiquitous. Restaurants bedecked with dragons and delicate landscapes -- serving Such exotic
as
Dim
Sin
Gai
(sweet
and
sour
chicken),
and
Shao
Shing
soup,
Chiao-Tzu
and
Kuo-Tioh
(northern
style),
and
Ging
Ai
Kwar
(steamed
aubergines)
--
have
sprung
up
everywhere
from
Hong Kong to Honolulu to Hoboken to Huddersfield.
尽管对于吃什么的态度很不一样，但勿庸疑置疑的是，西方人已经开始承 认中国饮食的与
众不同。实际上，他们可以很公正地断言，中餐是当今世界唯一真正意义上的国际饮食，
它无处不在。从香港到火奴鲁鲁，从呼伯肯到韩兹弗尔德，随处看见刻有龙腾的图案和精
致风景 画的中式餐厅，经营者各种异国风味的糖醋鸡、绍兴汤、烧酒、锅贴（北方味）
、和
清蒸茄子等 。


How
did
this
come
about?
Certainly,
a
kind
of
Chinese
food
was
exported
to
North
America
when many thousands of Chinese went there in the 19th century to work on such things as the
U.S.
railways.
They
settled
on
or
near
the
west
coast,
where
the
famous



or
infamous




the restaurants improved steadily in the United States, but Lo considers that the crucial factor in
spreading this kind of food throughout the Western world was population pressure in the British
colony of Hong Kong, especially after 1950, which sent families out all over the world to seek
their fortunes in the opening of restaurants. He adds,, however, that this could not have happened
if the world had not been interested in what the Hong Kong Chinese had to cook and sell. He
detects
an
increased
interest
in
sensuality
in
the
Western
world:

texture,
movement,
food, drink, and rock music



all these have become much more part and parcel of the average
person's life than they have ever been. It is this increased sensuality and the desire for greater
freedom
from
age-bound
habits
in
the
West,
combined
with
the
inherent
sensual
concept
of
Chinese
food,
always
quick
to
satisfy
the
taste
buds,
that
is
at
the
root
of
the
sudden
and
phenomenal spread of Chinese food throughout the length and breadth of the Western World.
这是 怎么回事呢？十九世纪成千上万的工人去美国去做诸如修建铁路之事时，食物也随之
传到了北美。他们在 美国西海岸或靠近西海岸的地方定居，在那里知名的、不知名的“杂
烩店”开始风靡起来，经营的都是些 低档次的中国菜。在美国，这些餐馆的档次在稳步提
高。但洛认为促使中餐在西方世界流行起来的关键因 素在于英国殖民地——香港的巨大人
口压力。特别是
20
世纪
50
年 代以后，许多家庭都想到世界各地开餐管赚钱。他还说，如
果世界对香港华人的烹饪和经营不感兴趣的话 ，也不可能发生这样的事情。他发现西方人
越来越重视感观上的享受：色泽、质地、运动、食物，饮料以 及摇滚乐，这些都成为大部
分人生活中的重要组成部分。由于西方人这种与日俱增的感官享乐主义，与打 破旧习获取
更多自由的渴望，在加上中国饮食所固有的感知理念，很容易满足人的味觉，才使得中国饮食在全世界各地发展得如此迅速。


There is no doubt that the traditional high-quality Chinese meal is a serious matter, fastidiously
prepared
and
fastidiously
enjoyed.
Indeed,
the
bringing
together
and
initial
cutting
up
and
organising of the materials is about 90% of the actual preparation, the cooking itself being only