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Beyond cultural boundary: An empirical study of the third culture theory
Unformatted Document Text:  Third Culture Theory 6 By the third culture perspective, cultural domination and subjugation are rejected, but opportunities for mutual development are provided. Intercultural communication does not happen just by wearing other people’s shoes, it is even more than cultural intersection (similarity). The main idea of the third culture concept has been shared by other researchers, although they did not use the same term. For example, Stewart (1983) explained the third culture perspective by adopting Godamer’s “fusion of horizon” concept. The process of understanding is not the empathy of one individual for another, nor is it the application to another person of one’s own criteria, but it always involves the attainment of a higher universality that overcomes both one’s own particularity and that of the other. The position of synthesis beyond thesis and antithesis might be the equivalent dimension of third culture. Broome’s (1991) “relational empathy” is not far from Stewart’s interpretation of “fusion of horizon.” Broome argued that, as no one can become another person, it is possible to erect a structure within a framework of which each other’s interpretation of the world takes shapes or assumes meaning. The third culture is a new and different culture in which the participants are able to operate. A third culture can only develop through interaction in which participants are willing to open themselves to new meanings, to enlarge genuine dialogue. According to Useem, Donahue, and Useem (1963), the crucial roles of members in the third culture are roles of cultural “middle man” bridging between societies and cultures. Bochner’s (1973) “mediating man,” Adler’s (1974) “multicultural man,” and Gardner’s (1962) “universal communicator” concepts have similar implications on this

Authors: Lee, Suman.
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Third Culture Theory
6
By the third culture perspective, cultural domination and subjugation are rejected, but
opportunities for mutual development are provided. Intercultural communication does not
happen just by wearing other people’s shoes, it is even more than cultural intersection
(similarity).
The main idea of the third culture concept has been shared by other researchers,
although they did not use the same term. For example, Stewart (1983) explained the third
culture perspective by adopting Godamer’s “fusion of horizon” concept. The process of
understanding is not the empathy of one individual for another, nor is it the application to
another person of one’s own criteria, but it always involves the attainment of a higher
universality that overcomes both one’s own particularity and that of the other. The
position of synthesis beyond thesis and antithesis might be the equivalent dimension of
third culture.
Broome’s (1991) “relational empathy” is not far from Stewart’s interpretation of
“fusion of horizon.” Broome argued that, as no one can become another person, it is
possible to erect a structure within a framework of which each other’s interpretation of
the world takes shapes or assumes meaning. The third culture is a new and different
culture in which the participants are able to operate. A third culture can only develop
through interaction in which participants are willing to open themselves to new meanings,
to enlarge genuine dialogue.
According to Useem, Donahue, and Useem (1963), the crucial roles of members
in the third culture are roles of cultural “middle man” bridging between societies and
cultures. Bochner’s (1973) “mediating man,” Adler’s (1974) “multicultural man,” and
Gardner’s (1962) “universal communicator” concepts have similar implications on this


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