《三国演义》对诸葛亮和《教父》对考利昂的描述对比
As a loyal Prime Minister, Zhuge Liang has always been dreaming of unifying the three kingdoms to rebuild Han Dynasty and repay Liu Bei for his respect and appreciation of his abilities. He was concerned about his country and people. It could be said that his political life is full of busy running about how to strengthen his country and make his people live a happy and peaceful life.
Since he is only a little boy, Corleone is in the chase of the Italian local reactionary gangs. When he becomes a young man he suffers the starvation and privation. He kills ruffians and is almost killed. All of these realities make him grow rapidly and push him to seek for benefits and latent benefits.
One lives for collective and the other for his own interests. Western and Chinese value orientations are so different that we are unable to judge which one is better. What we can say is both of them have their advantages.
Conclusion
It is very surprised that although a number of historians and literati argue that western and Chinese literary works are far different, so far as the positive figures are concerned, there are many common characteristics.
For example, Zhuge Liang and Corleone are both the talented persons with calm thoughts and cautious actions. Every problem may be solved when they control them in the hand. A small tactic in their mind can defend thousands of soldiers and horses.
That accords with people’s worship of the heroes. With characteristics of wit and calmness, only their several words may decide thousand people’s lives and the following historical process. Compared to religious figures, they are the real omnipotent God in daily life.
Of course, originating from different cultural backgrounds, they are necessary depicted as different figures.
As a character in ancient Chinese literary works, Zhuge Liang needs to be up to meet Chinese traditional loyal morality and the criteria of beauty. He has to live and die all for his country and people, because only this can be regarded as the highest spiritual state.
While Corleone appeared in the 1960s in America, the society asked him to be a leader who calls for people to overthrowing the so-called democratically social system in order to rebuild a new real democratic social system. What he needed to do is live for himself and live for his own benefits. That is in line with the temporary situations in America in that period and the American spirits of democracy, liberty and equality.
Western and Chinese literary works express the universalities and distinctions, which reflects to the idea that the whole human culture originated from the same ancestors and developed into different orientations in different social and historic situations.
In order to carry forward Chinese culture, the young generation should learn from and communicate with other cultures, keeping the similarities, getting rid of their weaknesses and following their strong points.
Bibliography
[1] Chirs Tingom. The Godfather, a Review[J].Jan. 20, 2007. http: //www.brainfuel.tv/ the-godfather-a-review.
[2] Mario Puzo.The Godfather [M]. G. P. Putnam's Sons, 1969.
[3] Scarnati J.T. The Godfather theory of management: an exercise in power and control [J]. Management Decision, 2002, (40).
[4] Susan Goodwin. AMERICAN CULTURAL HISTORY (1960 – 1969) [J]. Dec. 2006. http://kclibrary.nhmccd.edu/decade60.html.
[5] 曹海东.诸葛亮:智圣人生[M].长江文艺出版社,2000.
[6] 东方闻睿.诸葛亮遗书:世界上最智慧的个人管理学[M].中国电影出版社,2004.
[7] 胡春晖.管窥三国演义和三国志中魏蜀吴创业时期的战略观[J].武警工程学院学报,2007,(23).
[8] 贾春环.西方通俗小说的典范—教父解读[J].戏剧丛刊,2005,(3).
[9] 剑歌.诸葛亮必败¬—中国伪智慧的宿命[M].中国经济出版社,2006.
[10]李晓东.诸葛亮文学形象对后世小说的影响[J].文史杂志,2007,(2).
[11]罗贯中.三国演义[M].北京:同心出版社,1995.
[12]马里奥.普佐.教父[M].内蒙古少年儿童出版社.2001.
[13]彭大庆.论三国演义中士人的人生价值取向[J].怀化学院学报,2007,(26).
[14]冉云飞.诸葛亮[M].巴蜀书社,2004.
[15]天将晓.让诸葛亮大师张开嘴[M].北京:华侨出版社,2003.
[16]叶湘瀚.古典小说人物形象鉴赏六法[J].语文教学通讯,2007,(3).
[17]张晓莉.从现代商战透析诸葛亮智慧[M].沈阳出版社,2004.
[18]张莹波.教父艺术风格论[J].常州教育学院学报,1999,(17).
[19]赵珂.戏说黑帮[J].新闻周刊,2004,(1).
[20]周汉林.教父[M].南京:译林出版社,2007.
[21]任昭坤.关于三国历史分期的思考[J].社会科学研究,2001,(6).