英語畢業(yè)論文-英漢言語交際中面子觀的對比研究

1、<p>　　四川師范大學文理學院本科畢業(yè)論文</p><p>　　A Contrastive Study of Face in English and Chinese Verbal Communication</p><p>　　英漢言語交際中面子觀的對比研究</p><p>　　學生姓名 </p>

2、<p>　　院系名稱 外國語學院 </p><p>　　專業(yè)名稱 英語（翻譯） </p><p>　　班 級 </p><p>　　學 號 </p><p>　　指導教師 （副教授）

3、 </p><p>　　英漢言語交際中面子觀的對比研究</p><p>　　摘要：在當今的全球化時代，中國人與西方人之間頻繁的跨文化交際是空前的。但是，中西方人們不同的面子觀會給雙方之間的相互交流和相互理解造成障礙。中國人總是盡力維護他們自己的公眾形象，比較注重人的謙遜品質(zhì)，而西方人盡力避免傷害到雙方的積極面子，他們比較看重人與人之間的平等。鑒于此，本人借鑒前人的研究對英漢面子觀進行闡述和

4、歸納，并在此基礎上從稱呼、請求、致謝、恭維和道歉等五個方面對英漢語言交際中的面子觀進行對比研究。本文主要討論了中西方面子觀的差異以及這些差異在言語交際方方面面的體現(xiàn)。此外，本文還探究了面子觀差異縮小的趨勢并為避免由不同面子觀而引起的沖突提供一些建議。希望本文的研究可以讓人們認識到英漢面子觀的重要性并幫助他們在英漢交際中提高跨文化意識。</p><p>　　關鍵詞：面子；面子觀；言語交際；建議</p>

5、<p>　　A Contrastive Study of Face in English and Chinese Verbal Communication</p><p>　　Abstract：In the era of globalization, the frequency of Chinese people’s intercultural communication with westerner

6、s is unprecedentedly high. However, there are some barriers caused by different face perception between Chinese people and westerners to the mutual communication and understanding between them. Chinese people always try

7、to maintain their public image and emphasize modesty, but westerners try not to harm the both sides’ positive face and emphasize on equality. In view of this, this pa</p><p>　　conflicts caused by different f

8、ace views. In hopes that it can make people realize the importance of face view and help them increase their intercultural awareness when using face view.</p><p>　　Key words: face; face view; verbal communic

9、ation; suggestions</p><p><b>　　Contents</b></p><p>　　Introduction1</p><p>　　PartⅠ Connotation of Face3</p><p>　　1.1 Chinese Face view3</p><p&g

10、t;　　1.1.1 Good public image3</p><p>　　1.1.2 Collectivism3</p><p>　　1.1.3 Emphasis on Modesty4</p><p>　　1.2 Western Face view4</p><p>　　1.2.1 Positive Face and Negat

11、ive Face5</p><p>　　1.2.2 Individualism and personality5</p><p>　　1.2.3 Conception of Equality6</p><p>　　PartⅡ Different Face View in English and Chinese Verbal Communication7<

12、;/p><p>　　2.1 Rank ideas vs. equality7</p><p>　　2.1.1 Manifestation in addressing terms7</p><p>　　2.1.2 Manifestation in requests8</p><p>　　2.1.3 Manifestation in thank

13、s8</p><p>　　2.2 Emphasis on modesty vs. emphasis on personality9</p><p>　　2.2.1 Manifestation in compliments & response to compliments9</p><p>　　2.2.2 Manifestation in apolog

14、ies10</p><p>　　Part Ⅲ Difference-narrowing Trend of Face Consideration12</p><p>　　3.1 Cultural integration12</p><p>　　3.2 Influence of cooperative consciousness13</p><

15、;p>　　PartⅣ Suggestions to Avoid Conflicts Caused by Different Face Views14</p><p>　　4.1 To be aware of different face view in verbal communication14</p><p>　　4.2 To overcome the face prejud

16、ices14</p><p>　　Conclusion15</p><p>　　Bibliography17</p><p>　　Introduction</p><p>　　Face is the public self-image every member of a society wants to gain. In interna

17、tional communication, China, as a representative of the East, pours great attention into face view. Meanwhile, the western countries expect to save face as well. However, whether in definition, content, expression or pol

18、iteness principles, China and the West are very different. As a result, these differences often affect intercultural collaboration in face understanding and politeness strategies. Analysis of the dis</p><p>

19、　　“Face” is rich in content and everyone concerns for their “face”. “Face” culture is an interesting culture phenomenon and is covered under the topic of human relations. Actually, “face” and “face” culture are the refle

20、ction of people’s attitude towards the communication between people. They are important factors in human relations. Therefore, the study on face perception of Chinese people and westerners are quite important.</p>

21、<p>　　There are indeed many researches about the Chinese and western “face” cultures, and also some have touched a little deeper such as the differences between them. However, no agreement of the definition of face

22、 has been unanimously agreed by the public. Moreover, while there are differences between the two cultures about face, conflicts will be inevitable in cross-cultural communication. Then, for a society where cross-cultura

23、l communication has become more and more necessary for the development o</p><p>　　This paper aims to make a contrastive study on face in English and Chinese verbal communication. This paper consists of four

24、chapters except introduction and conclusion. The first chapter talks about connotation of face in Chinese culture and western culture. In Chinese people’s face view, they attach importance to their good public image, pay

25、 attention to collectivism, and emphasize on modesty. In westerners’ face view, based on equal terms, they attach importance to their positive face and neg</p><p>　　PartⅠ Connotation of Face</p><p

26、>　　1.1 Chinese Face view</p><p>　　1.1.1 Good public image</p><p>　　In Chinese culture, face is first a social thing, which centers on one’s social image and public reputation. It stands for t

27、he dignity of individuals obtained from the appropriate behavior and social desirability.</p><p>　　According to Professor Hu Xianjin (1944), Chinese face view can be divided into two interrelated but differe

28、nt aspects — “l(fā)ian” and “mian”. “Lian” stands on moral level that defines one’s membership in society, while “mian” refers to one’s social fame. But both depend on external environment. In other words, what Chinese peopl

29、e follow with interest is others’ view and comments on them. When one fails to comply with the social code of conduct, he or she may lose face and has the disadvantage of f</p><p>　　1.1.2 Collectivism</p&

30、gt;<p>　　Gu Yueguo (2002: 23-56) highlights that when it comes to face consideration, Chinese people always try best to maintain harmony. They always act with the realization that one must place the larger group-i

31、nterests above private interests. Professor Hu Wenzhong also makes some research in this area. Hu (1988: 109) holds that collectivism is the center of Chinese values. On the basis of collectivistic values, Chinese think

32、highly of social bond, collectivistic honor and communal harmony.</p><p>　　For the sake of the general good, Chinese people strive for a satisfactory arrangement of the whole matter. Therefore, they often su

33、bordinate one’s personal interests to those of the community and as required, sacrifice personal interests to protect and benefit the majority. When one’s behavior conforms to and strengthen this collective values, he wi

34、ll be respected and thus “gain face”. Otherwise, he will lose face, and thus be criticized, contempt, and even isolated. What’s more, when it comes </p><p>　　1.1.3 Emphasis on Modesty</p><p>　　D

35、ue to social structure and traditional morals, in Han culture, people are requested to be courteous and prudent, as well as behave sorting with own age and social status. And modesty is a highly praised virtue, which pla

36、ys a significant role in face consideration.</p><p>　　Chinese people often use honorifics and courtesy titles to defend mutual face, seek harmony, and finally seek interactional or commercial purposes (Gu &a

37、mp; Lu, 1998:12-15). Although in many cultures throughout the world, people use honorifics and courtesy titles, Chinese usage of them are particularly outstanding and unique. People use different modest strategies to sho

38、w politeness and implications. For instance, “ni（你）” and “nin（您）” are respectively used according to seniority in a clan and differ</p><p>　　1.2 Western Face view</p><p>　　Western face view is c

39、omposed of positive face and negative face while the concept of negative face does not exist in some eastern countries. Westerners pursue not only positive self-image but also self-freedom. On the basic of equal terms, t

40、hey hunt for individuality as well as personality.</p><p>　　1.2.1 Positive Face and Negative Face</p><p>　　Brown and Levinson maintain that “face has two interrelated aspects—positive face and n

41、egative face” (Brown and Levinson, 1987:61). Positive face is the positive image one would like to obtain, that is, the want of one’s positive self -image to be approved, and the desire of social recognition. Negative fa

42、ce is the wish of one’s actions to be free from imposition as well as one’s privacy to be far from interference. It is a no-go-area one claims for himself.</p><p>　　Accordingly, westerners not only pay atten

43、tion to protecting one’s positive image, but also avoiding constraint and imposition to defend the negative face. However, the concept of negative face does not exist in some eastern countries, because individuals are su

44、bject to groups and have weaker concept of private territories. So this leads to disputes in face consideration between Chinese and western cultures. A typical example is the different treatment manner in dining. Western

45、 hosts often say “</p><p>　　1.2.2 Individualism and personality</p><p>　　Ting Toomey highlights “the fact that during negotiation, there are two simultaneous faces processes going on” (Toomey, 1

46、988: 215). They are face-threatening behavior, which centers on one’s own face, but hardly gives consideration to others’ face, and face-honoring process, which attaches more importance to giving and asserting face for t

47、he other side. He emphasizes that westerners often pay more attention to face-threatening behavior, while face-honoring process is neglected.</p><p>　　In western cultures, people hold the opinion that indivi

48、dual performance and personal character is the top priority. Generally speaking, westerners are quite direct, assertive and ambitious. Most westerners are taught from an early age to be self-confident, decisive and aggre

49、ssive. Lack of confidence and personality is often socially unacceptable.</p><p>　　Furthermore, the bond between community and individuals is comparatively loose. Individuals assume less responsibility to co

50、mmunal accord and enjoy more freedom. They can and should take every chance to express their own ideas, put forward their own suggestions to assert their personality, originality, and especially, their irreplaceably. And

51、 even when a dispute occurs, they will still insist personal opinions rather than compromise so as to protect others’ face and maintain harmonious atmospher</p><p>　　1.2.3 Conception of Equality</p>&

52、lt;p>　　Westerners equally reckon every individual as a unit of society, whatever his or her age, sex and social rank are. In interrelationships, everyone is equal, everyone can get a chance. Wester

53、ners rarely consider emotional factors, instead they are often straight-forward and business-like. That is to say, children can address their parents directly by name, intense argument is allowed between superior and jun

54、ior, and as to material distribution, westerners also insist on self-interest, equality, a</p><p>　　They act according to law, make a clear distinction between public rules and

55、private relations, and refrain from seeking personal favor at the expense of principle. That business is business has always been their creed. Everyone stands on fair positions, and enjoy equality to express personal vie

56、wpoints. It is unnecessary to make concession in order to save others’ face. However, this is not to say that Westerners are indifferent. In fact, they are warm, passionate, and often make many f

57、riends. </p><p>　　PartⅡ Different Face View in English and Chinese Verbal Communication</p><p>　　2.1 Rank ideas vs. equality</p><p>　　2.1.1 Manifestation in addressing terms</p&g

58、t;<p>　　In the communication, addressing others is very common. However, address systems vary from language to language, from culture to culture. As we all know, People have two kinds of personal names--a surname

59、and a given name not only English but Chinese. But there are somewhat difference of the order and the using of these names between these two languages. In the name of a Chinese person, the family name is followed by the

60、given name. While the names of English are written and spoken with the give</p><p>　　In the English speaking families, children often address their parents “Daddy and Mommy” while they are in their childhood

61、. As they grow up gradually, they change their addressing form and call their parents “Mum, Dad or Father, Mother”. People from English speaking families often address their relatives who are of the same generation or of

62、 the same age directly by their name, usually nickname, for example, John—Johnny/Jack, William—Bill, Robert—Bob, Samual—Sam, Patricia—Pat, Elizabeth—Lizzy/Liz</p><p>　　2.1.2 Manifestation in requests</p&g

63、t;<p>　　The way in which Chinese people implement their requests is either too direct or too indirect. The people in a higher status or an old age ask others who is in a low status or the young to do something dir

64、ectly. On the other hand, it is indirect to request the old or the one in a higher status. For examples, the president told his secretary, “Xiao Zhang, copy this material for me.” A father may say, “Oh, son, buy me a pac

65、k of cigarettes.” But such direct requesting speech acts may be rude to the</p><p>　　On the other hand, it may not be easy and reasonable to do some requirements on the one in a higher status. Hence, the req

66、uester should be implicit and indirect. Before they make a request, they will build a frame of context so that the requests seem reasonable or the listeners will have a preparation. For instance, we can not say, “I want

67、to ask for leave.” Instead, we may say, “ouch, I have a headache today.” Too indirect requesting way may make the English puzzled. They will think we have oth</p><p>　　When applying request speech acts, the

68、English and the Chinese may all be indirect. But their reasons are different. For the traditional thinking method, the Chinese will try their best not to damage others’ face. For the personal orientation, to be implicit

69、and not giving others an enforcing feeling are the first factors the English want to take into account.</p><p>　　2.1.3 Manifestation in thanks</p><p>　　The expression “Thank you” is used both in

70、 English and Chinese to show gratitude, and it is true that English speakers use “Thank you” more frequently than the Chinese. In English, “Thank you” is used frequently after receiving help, offer, praise, gift, and so

71、on, and it seems to have become an instinctive response showing politeness. “Thank you” is used in almost every circumstance，no matter whether the persons are strangers or intimate friends. Differently, in Chinese, the u

72、se of “Thank you” </p><p>　　Here is an example: A Chinese student asked an American teacher to correct his English composition. The American teacher took much time to finish correcting, and the student since

73、rely said, “浪費了您那么多寶貴的時間，真不好意思?！?Sorry to waste you so much precious time.)The American teacher’s face suddenly became serious, for he thought the student regarded his work as waste of time. In fact, the student could ju

74、st simply say according to American’s custom, “I really appreciate your work.”</p><p>　　2.2 Emphasis on modesty vs. emphasis on personality</p><p>　　2.2.1 Manifestation in compliments & resp

75、onse to compliments</p><p>　　Compliment is very common in social interactions. Compliments, in other words, are the positive comments for addressees or possessions related to them. However, there are differe

76、nt face views between English and Chinese compliments and responses.</p><p>　　Compliments used by English speakers are more frequently than Chinese. In English speaking countries one can often praise members

77、 of his own family. It would be usual to hear an English speaking woman talking about how hard her husband works and how well he does in his career. For her children, she might say how well they do at school and how acti

78、ve they are in other activities.</p><p>　　“Thank you” is used not so widely by Chinese, since people may think not every little thing requires “thanks”. But when Chinese make acknowledgement, it will be earn

79、est and sincere. After all China is surely the ancient nation which cherish the etiquette. The acknowledgment in China is also one of compulsory etiquette, but Chinese people seldom say thanks to their close friends and

80、family members, because they believe that say “thanks” is one kind of modest performance, which may imply a certain</p><p>　　People in different social groups have different ways to respond to compliments. G

81、enerally speaking, English speakers tend to accept the compliments and agree that to say “thank you” is a correct way to respond to the compliment and it is also the response in etiquette book. On the contrary, Chinese s

82、peakers prefer to deny the compliments or return compliments to the complimentee at once. What is more, frequent use of “thank you” among close friends and family members will make them feel uncomfo</p><p>　

83、　When a hostess in English-speaking countries is praised by the guests for her good cooking skill, she always says in smile that “I am so glad to hear that. The food is especially for you.” In a Chinese family, if a host

84、ess is praised by the guests for the delicious food offered, she is likely to say that “都是些家常菜，味道還差得遠呢” (There are only some homely dishes, the taste is far from satisfying). At such a response, the foreign guests may th

85、ink that since the food you offer is not so good, why you inv</p><p>　　2.2.2 Manifestation in apologies</p><p>　　Expressing apologies is of great importance and significance which is used by peo

86、ple all over the world to show one’s regret. Expressing apologies is also a direct factor to show whether a person is polite or not. In our daily life and public activities, people can not avoid doing something against t

87、he social conventions or other people. In order to make up, it is necessary to apologize to the people offended, otherwise it would probably do harm to one’s personal image and even the interpersonal</p><p>

88、　　Generally speaking, by no means can people around the world avoid making mistakes, even though he is a saint, thus the one who corrects the mistake immediately is still honest and courageous, and would be respected by

89、the others. If the guilty one insists on explaining other reasons and looking for other excuses, he would be probably looked down upon by others, and the effects would become more serious and negative. In this case, the

90、courage to apologize is one of excellent moral characters, and</p><p>　　Without doubt, there still exist differences in how to employ apology strategies between English and Chinese. The common ways to deal w

91、ith apologies in English include “Excuse me”, “I’m sorry”, “Sorry to…”, “Please forgive me”, “I apologize…”, “It’s my fault” and so on. As we all know, “Excuse me” is quite frequently used by the westerners, for example,

92、 interrupting one’s conversation, asking for leave, after cough or sneeze and so on. If you step on or run into someone else, you should say “Sor</p><p>　　Part Ⅲ Difference-narrowing Trend of Face Considerat

93、ion</p><p>　　3.1 Cultural integration</p><p>　　Through technological development and international trade, a seemingly borderless world, namely a global village is created. In this way, cultural

94、integration has been an inevitable trend. With the booming process of global communications as a result of technical advancement and individual initiative, the complete dominance of mono-culturalism has weakened and will

95、 gradually be broken. The maladies of mono-cultural awareness at the precious moment bring out the importance and advantages of multi</p><p>　　At a macro level, it is acknowledge by more and more countries t

96、hat multi-polarity is better than the single polarity and it will benefit all of the countries in the world. As a result, no country is able to absorb others into its own imperia, no matter economic or cultural. In this

97、pluralistic world, different groups, ranging from small countries to large district communities, need to find a middle ground outside of any particular cultural framework so as to meet mutual needs of respect, reach <

98、/p><p>　　And at a micro level, under the enormous strain of social competition, comprehensive knowledge of different countries and a good command of communication skills have become inevitable tools for cross-c

99、ultural encounters, especially for business people. In order to have a constructive collaboration among peoples of different cultures and achieve respective interest, everyone take pains to go out of the limitations of a