淺談中美面子觀的差異-以電影《刮痧》為例

ContentsTOC\o"1-2"\h\uChineseAbstract 2EnglishAbstract 31.Introduction 41.1ABriefIntroductiontoFaceConceptandGuasha 41.2LiteratureReview 51.3TheSignificanceofResearch 72.DifferencesBetweenChineseandAmericanFaceConceptinGuasha 72.1DifferencesofFamilyEducation 72.2DifferencesofFilialPiety 82.3DifferencesofAddressForms 93.ReasonsforDifferencesBetweenChineseandAmericanFaceConcept 113.1HistoryCulture 113.2ValuePerspectives 123.3ThinkingModes 134.Conclusion 14References 16淺談中美面子觀的差異——以電影《刮痧》為例摘要經(jīng)濟(jì)全球化進(jìn)程使國家間跨文化交流日趨頻繁。由于文化背景的不同，中美對(duì)面子觀的認(rèn)識(shí)存在巨大差別。它常給雙方帶來交流上的障礙，甚至沖突。因此，了解中美面子觀的差異具有重要意義。本文以鄭曉龍的電影《刮痧》為例，從電影中的家庭教育、孝道及稱謂語三個(gè)方面來闡述面子觀在中美兩國的差異。并且從三個(gè)方面分析了中美面子觀差異的原因，主要包括：歷史文化、價(jià)值觀及思維模式。從而加深交際者對(duì)中美面子觀的了解，以期減少由于面子差異導(dǎo)致的誤解和沖突，進(jìn)行順暢地交流。關(guān)鍵詞：跨文化交流；面子觀；《刮痧》On

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GuashaAbstractTheprocessofeconomicglobalizationhasmadecross-culturalcommunicationbetweencountriesincreasinglyfrequent.Duetodifferentculturalbackgrounds,theperceptionoffacehastremendousdifferencesbetweenChinaandtheUnitedStates.Anditoftenbringsobstaclesandevenconflictsincommunicationbetweenthetwosides.Therefore,itisofsignificancetounderstandthedifferencesbetweenSino-Americanviewsonfaceconcept.TakingthefilmGuashabyZhengXiaolongasanexample,thispaperexpoundsthedifferencesoffaceconceptinChinaandtheUnitedStatesfromthreeperspectives,includingfamilyeducation,filialpietyandaddressform.Andthereasonsfordifferentfaceconceptscontainsdifferenthistoryculture,valuesandthinkingmodesinChinaandAmerica.Thepurposeofthispaperistoenhancethecommunicators’comprehensionofSino-Americanfaceconcept,soastoreducethemisunderstandingandconflictcausedbyfacedifferencesandfacilitatesmoothcommunication.Keywords:cross-culturalcommunication;faceconcept;GuashaIntroductionNowadays,cross-culturalcommunicationisincreasing.However,peoplefromdifferentculturalbackgroundsoftenfaceculturalconflictswhencommunicatingwitheachother.Anditwillhindernormalcommunication.Face,asasocialpsychologicalphenomenon,isanimportantaspectofcultureanditaffectspeople’ssocialinteractions.Chinesepeopleadvocatecollectivism.Theycaremuchabouttheirfameandthegroup’srecognitionoftheirsocialstatus.Besides,Chinesepeoplefocusonsocialrecognitionoftheirneeds.Theywilltryeverymeansto“saveface”,becausetheyareafraidof“l(fā)osingface”.Generallyspeaking,Chinesepeoplevalue“positiveface”anddesiretogetothers’validation.Incontrast,peopleinwesternsocietyhighlyadmireindividualism.Theypursuethefreedomofindividualactionandthesatisfactionofindividualdesires.Theyhopethattheiractionswillnotbeinterfered,andindividualrightsareatleastnotcompletelyboundbythevaluesofthegrouptheybelongto.Inbrief,westernersfocuson“positivevalue”,andtheywantfullindependenceandfreedom.ChinaandtheUnitedStates,withtheirvastlydifferentperceptionsofface,dealwithfaceproblemdifferently.Anditbringscommunicationbarriersandevenmisunderstandingsbetweenthetwocountries.Therefore,understandingthefaceconceptsofbothculturesiscrucialtoremovingpotentialcommunicationbarriers.ThispapermainlyanalyzesthesocialcommunicationbehaviorsofChineseandAmericanpeoplebasedonthefilmGuasha.Anditexploresthereasonsbehindthefaceconflicts,soastoreducethefrictionincross-culturalcommunicationbetweenChinaandtheUnitedStatesandpromoteculturalexchanges.1.1ABriefIntroductiontoFaceConceptandGuashaTheword“face”isverycommoninourdailylife.“Face”,fromitsliteralmeaning,isacentralsenseorgancomplex.Itisthefrontpartofone’sheadandanimalsalsohaveone.Itcan,dependingonthedefinitioninthehumancase,includethehair,forehead,eyes,eyebrow,eyelashes,nose,mouth,lips,ears,cheeks,teeth,skinandsoon.Thefacecanshowrichexpressions,appearanceandidentityamongpeople.Buthere,wemainlyprefertodiscusstheconnotationsof“face”ratherthantheliteralmeaningofit.IthasmoremeaningsbasedonChineseculturecontext(吳鐵鈞,2004(04):927).Manyscholarshavetheirowncomprehensionsaboutface.ChenHuqiang(1999)believesthatifapersonhasbrilliantsocialachievementsordecentbehaviors,hewillberespectedanddignifiedbyothers.Thenhewonfaceforhimself.CardonandScott(2003)thinkthatfaceisabouttheimageandstatusofanindividualinthesocialstructure.Whilemostofthedefinitionsherearestraightforward,thedefinitionofHobestshowsthecomplexityoftheChinesefaceconcept:“therespectabilityand/ordeferencethatapersoncanclaimforhim/herselffromothers,byvirtueoftherelativepositionheoccupiesinthesocialnetworkandthedegreetowhichheisjudgedtohavefunctionedadequatelyinthepositionaswellasacceptablyinhissocialconduct”(Ho,1976(04):870).TodiscussthedifferencesoffaceconceptbetweenChinaandAmerica,thispapertakesthefilmGuashaasanexample,whoseplotsvividlyshowthedifferentfaceconceptsbetweenthetwocountries.Guashatalksaboutastorywhichtakesplaceinst.Louis,Missouri.Attheawardceremonyofthe7thComputerGameDesignAwards,XuDatong,anewmediaemployeewhoimmigratedtotheUnitedStatesforeightyearsandhadasuccessfulcareerandahappyfamily,deliveredhisacceptancespeech:IloveAmerica,andthisismypieceofAmericandream.Datongwasaccompaniedbyhisfather,hiswifeJianNing,andhis5-year-oldsonDennis.DuringDatong’sspeech,DennisgotintoafightwithPaul,thesonofDatong’sboss.Afterthespeech,DatongaskedDennistoapologizetoPaul.ButDenniswasunwillingtomakeanapology.SoDatongbeatDennistosavefaceforhisbossQuinlan.Thebosswasshockedandacceptedittemporarily.Whilelifealwaysplaysjokesonpeople,Datong’speacefullifedidn'tlastlong.HewasaccusedofabusinghissonbecauseofthebruisesonDennis’sbackfromGuashatreatment.SoDennishadtobeplacedinchildrenwelfareassociationforthetimebeing.Actually,DatongwasnotthepersonwhogaveDennisGuashatreatment.It’shisfather.ButDatongdecidedtobeascapegoat.Besides,thoughscrappinghasbeenusedasatreatmentforthousandsyears,wejustknowitisusefulbutwecan’texplainitclearlytoAmericans.Therefore,totakeDennishome,Datonghadtoprovehewasagoodfather.Inthecourt,Datongsaidmanythingshedidtoshowhislovetohisson.ButQuinlansaidhewitnessedthatDatongbeathisson.DatongwasangryandaccusedQuinlanofbetrayinghim.Inthecourt,Datonglosthismindsothatfinallyhelostcustodyofhisson.Attheendofthemovie,QuinlancametoChinaandexperiencedwhatwasscrapping.HeprovedthescrappingwasatreatmentmethodforChina.Atlast,aconflictcausedbyculturalbarrierswassolved.Inthemovie,asuccessionofmisunderstandingandthecoincidencehadcreatedcharacterdestinywinding,andtherootwastheEastandWestculturedifferences.1.2LiteratureReviewThemeaningoffaceisdiverse.Manywesternscholarshavedefinedfacefromdifferentangles.ThepioneerwasArthurHenrySmith(1894).HedwelledandstudiedinChinafor22yearsattheendofthe19thcentury.ThenhefinishedhisbookChineseCharacteristics.ThebookhasbecomeaguidebookforwesternerstoknowChinesewell.HepointedoutthattheChinesethinkshighlyoffaceduetotheirloveofdrama,andthepeopleeventakelifeasacting,sofacebehaviorisactuallyakindofshow.ErvingGoffman(1959)isanoutstandingAmericanscholar,whoproposedtheconceptof“face”fromthesociologylevel.InGoffman’sview,faceisakindofpositivesocialvalue,andpeoplecanavailablyearnfaceforthemselvesinsocialcontact.Furthermore,facereflectsakindofpublicimage,whichemphasizestheinfluenceofothers'evaluationonit.Whenpeopledothingsthatconformtosocialnorms,theycanmaintaintheirpublicimages.ThenBrownandLevinson(1987),Britishanthropologists,proposed“face-savingtheory”basedonGoffman’sfaceconcept.Theybelievethatpositivefaceandnegativefacearetwocomponentsofface.Positivefacemeansaperson'swillingnesstoberecognizedandadmiredbyothers.Whilenegativefacerelatestotheindividualpersonality.Ifonesupportsnegativeface,theydon’twantotherstointerfereintheirownrightsandshackletheirownvalues.BrownandLevinsonarguethat“face-threateningacts”(FTA)isamajorcauseoffaceloss.FTAmeansthatintheinterpersonalcommunication,itessentiallythreatensthefaceoftheotherparty.BasedonBrownandLevinson’sresearchonface,RonScollonandSuzanneWongScollon(1995)furtherstudiedthefacetheory.Theyconsideredthatparticipationandindependenceareapairofconflictingconceptsinface.Participationmeansthatpeoplehadbetterbeintegratedintoagroupandexpresstheirgoodwilltowardsothers.Independencemeansthatpeoplemustbetosomeextentindependentofotherparticipants,andtheyhopethattheotherpartywillrecognizeandrespecttheirneedforindependence.Faceisacontradictoryconcept.Ifonecaresmoreaboutoneaspect,theotherwillbesomewhatthreatened.RoganandHammer(1994)proposedthatthefaceincludesthreeaspects.Thefirstaspectisthatthefacefocusesonselforothers.Thesecondiswhetherthefaceisprotectedorrespected.Thethirdiswhetherthefaceisbeingactivelypreservedorrestored.FacecultureisanimportantpartofChineseculture.Manydomesticscholarshaveanalyzedfaceandsummarizedmanysignificantfacetheories.ThefirstpersontodefinefacewasHuHesin-chin(1944),ananthropologistwhousedsemanticanalysistostudythedefinitionof“l(fā)ian”and“mian”.HuHesin-chindefined“mian”asthepublicrecognitionofone’spopularityandstatus.“Lian”isthecommunity’srespectforone’sgreatethicalcharacter.SinceHuHesin-chin’definitionofface,manyscholarshavebeguntofurtherexploreface.ZhuRuiling(1987)thinksthatindividualfulfillmentandmoralityaretwovaluesofface.Therefore,therearetwoconceptsofface:oneistomeettheneedsofsociety(includingpersonalidentity,power,achievement,etc.),sothiskindoffaceisgainedfromsociety.Theotherispersonalmoralbehavior,whichishisownneedanddoesn’trequireassessmentfromothers.HuangGuangguo(2010)constructedatheoreticalmodelof“favorandface”,andheanalyzedthe“face”inChinesesociety.Inhisopinion,Chinesefaceisdynamicandchangeable.Withthechangeoftheirsocialenvironment,individualsshouldstriveforasmanysocialresourcesaspossibletocreatetheirownface.Eachtimeheorsheacquiresanewsocialstatusandgainscontroloverasociallyacceptedresource,suchascompletingadegree,becomingrichinbusiness,ormovingupthecorporateladder,heorshegainsanewface.JiangCaifen(2009)mentionedthattheappearanceoffaceculturehasagreatrelationshipwithConfuciantraditionalculture,shameculture,socialorientationcultureandhumansociety.ThoughJiangCaifenhasacomprehensiveview,shelacksin-depthexplanationaboutface.Moreover,manyscholarsalsodiscussdiversefaceconceptsunderdifferenthistoricalandculturalbackgrounds.Guashaisafilmreleasedin2001.ItwasdirectedbyZhengXiaolongandstarredbyLiangJiahui,JiangWenliandZhuXu.Itwasvotedoneofthe10bestfilmsatthethirdChinafilmawards.ManyscholarshaveanalyzedGuashasinceitwasreleasedin2001.Butthemajorityaredomesticresearchers.LiXiaoxiaandYeDingguo(2002)interpretedthevariousbehaviorsoftheprotagonistsinthefilmGuashafromacross-culturalperspectiveandanalyzedthedifferencesbetweenChineseandwesternculturesinfamilyaffection,friendship,individualsandgroupsreflected.AndsomeotherscholarsexpoundedtheSino-WesternculturaldifferencesinGuashafromtheaspectsofphilosophy,modeofthinkingandnationalhabits,revealingthehiddenpartinthedeepstructureofChineseandwesternnationalcultures.BydescribingthecourseofSino-Westernculturefromcontradictionandconflicttointegration,scholarsrevealthatglobalculturalconflictandintegrationarethedevelopmentaltrendatpresent.1.3TheSignificanceofResearchEffectivecommunicationbetweencountriesisurgentlyneeded,alongwithglobalization.Inordertogetaneffectiveorsatisfiedconversation,itisnecessarytocomprehendeachother’scommunicativebehaviorandcommunicativehabits.Andgraspingthecausesofdifferentbehavioralhabitsisthecatalystforsuccessfulcommunication.Asaspecialconceptundercertainculturalbackground,theconceptof“face”isanessentialcontentinSino-Americanculturalcommunication.UnderstandingthedifferencesbetweenChineseandAmericanviewsonfacewillhelpusfindconstructivecommunicationchannels,findtherealcausesofmisunderstanding,reducetheoccurrenceofconflicts,andachieveeffectivecross-culturalcommunication.2.DifferencesBetweenChineseandAmericanFaceConceptinGuasha2.1DifferencesofFamilyEducationTraditionalConfucianismhasheavilyinfluencedChineseeducationalphilosophy.Peoplebelievethat“sparetherodandspoilthechild”.SoscoldingchildrenandcorporalpunishmentofchildrenarecommoninChinesefamilies.Inaddition,influencedbythegroupstandardconsciousness,Chinesefamilyeducationemphasizestheconnectionbetweenindividualsandthewholefamily.ThepurposeoffamilyeducationinChinatendstobefamily-oriented,andthefeelingsofchildrenareoftenoverlooked.Parentsoftenreplacetheirchildren’sintentionswiththeirown(楊志華,2007(S1):15).ThoughXuDatongandhiswifehavelivedintheUnitedStatesforeightyears,thetraditionalChinesewayofdealingwithpeopleandtheconceptofeducationarealreadyrootedintheirhearts.SowhentheirsonDennishadaconflictwiththeboss’ssonPaul,XuDatongdidn’taskanyreasonandrequiredDennistomakeanapologytoPaul.ButDennisdidn’tobeyXuDatong’sideaandrefusedtomakeanapology.Therefore,DatongbeatDenisinfrontofhisbosstoexpresshisrespecttohisbossandstayfaceforhisboss.WhatXuDatongdidwasjustforhimselfbutheignoredthefeelingsofDennis.InJohn'sopinion,thiskindofbehaviorisunreasonable,becauseconflictbetweenchildrenisnotabigdeal.Thereisnoneedforadultinterventionbetweenchildren.ButinChineseparents’view,childrenaretheirproperty.Inordertogiveothersfaceandestablishtheirownauthorityinfrontoftheirchildren,parentswillbestrictwiththeirchildren.MostoftheparentsinChinaarehelicopterparents.Ahelicopterparentissomeonewhohoversoverhischildlikeahelicoptertomonitorhismovements(田欣玉,2019(06):219).InChinesefamilies,childrenhavelessrighttospeakandparticipate,andcanonlyobeytheirparents’ordersandinstructions.Americanparentsaremostlyfree-rangedparents.Theygenerallybelievethatchildrenareequalindividuals,nottheirproprietaryproducts(田欣玉,2019(06):219).Childrenhavetheirownuniquethoughtsandideas.Americanparentswillnotimposetheirideasontheirchildren,norwilltheymakedecisionsorchoicesfortheirchildren.Instead,theygivetheirchildrentherighttomakechoicessothattheycanberesponsibleforthemselves.InAmerica,itisillegaltohitanyoneforanyreason,evenone’sownchildren,becauseAmericansrespecthumanrightsandtherelationshipbetweenparentsandchildrenisequal.Inthefilm,Denniscomplainedtohisgrandfatherthathisdadhadhithim.Buthisgrandfathersaid:“Beatingisasignofaffectionandcursingisasignoflove”.Datongalsoexplainedthat“Daddybeatsyouforyourowngood”.IntraditionalChineseculture,parentsthinkthatwhentheirchildrenmakemistakes,theyshouldstopthemintimeandpunishthemsothattheywillnotmakethesamemistakesagain,whichisgoodfortheirchildren.Towesterners,however,thisisabsolutelyincomprehensible.Whentheirchildrenmakemistakes,westernparentsaremorewillingtocommunicatewiththeminanequalandgentlemanner.Thenlettheirchildrenembracewhattheparentssay.Westernparentsmorefocusonprotectingtheirchildren’sindependenceandself-esteem.Therefore,QuinlanwasveryconfusedaboutDatong’sbehavior,andhedidnotunderstanditistosavehisface.2.2DifferencesofFilialPietyInatraditionalChinesefamily,filialpietyisrigidlyobserved.InChina,inordertohaveabetterchanceofdevelopment,manyyoungpeoplechoosetoleavetheirparentsandgoouttowork.Intheirheart,theyhaveadreamthatonedaytheycangivetheirparentsahappylife.Inthefilm,DatonghadmadesomeachievementsaftereightyearsofstruggleintheUnitedStates.Inordertolookafterhisfatherandlethisfatherenjoyhappiness,DatongtookhisfathertohisAmericanhome.WhatDatongdidcanwinthepraiseandrespectoftheirvillagers,andalsowinfaceforhisfamilymembers.BecauseforChinesepeople,thesuccessofchildren’scareerisawaytoearnfacefortheirparents.Andwinningfaceforparentsisalsoaformoffilialpiety.Althoughchildreninwesterncountriesalsoadvocatefilialpiety,childrenandtheirparentsaremorelikerelativelyindependentindividuals.Inwesterncountries,oncechildrenreachtheageof18togotouniversity,parentsarenolongerobligedtosupportthem,andthisisalsothetimefortheirchildrentoleavehomeandstarttheirownlives.Intheirculture,oncethechildrenbecomeindependent,theparents’lifehaslittletodowiththeirchildren,andtheparentslivebythemselvesandtakecareofthemselves.Sowerarelyseeadultchildrenlivingwiththeirparentsinwesterncountries.Inaddition,inordernottoaffecthisfather'sapplicationforagreencard,Datongcheatedthejudgeandtooktheresponsibilityofscrappingforhisfather.Thisseeminglyfilialactconfusesmanywesterners.Infact,Chinesecultureemphasizesputtingothersfirst,letaloneforone’sownfather.IfDatongdidnottakeresponsibilityforhisfather,hewouldonlybeleftguiltyofunfilialconductandlosefaceforhimselfandhisfamily.Whilewesternerspursuethetruthofthematterandemphasizethattheyshouldshouldertheirownresponsibilities,whichcannotbebornebyothers.Itseemsalittleheartless,butitembodiesthejusticeofthelaw.Chinaandthewesthavedifferentculturalconcepts.Chinesecultureadvocatesthecollective.PeopleinChinathinkthatthefamilymembersneedtolivetogetherandcareforeachother.Theyalsoconsiderthatharmonybringswealth.However,Americanculturestressesindependence,personaldevelopmentandstrivingfortheirownspace.Inthefilm,attheairportwhereXuDatongsenthisfatherbacktoChina,hisfathercontinuallylookedatthephotoofDenniswhohemissedsomuch.DuetothebruisesonDennis’sbackfromGuashatreatment,Datongwasaccusedofabusinghisson.ThenDennishadtobeplacedinchildrenwelfareassociation.DatongfeltdeeplyguiltytoseehisfathermissingDennis.Regardlessoftheseriousconsequencesofbreakingthelaw,XuDatongrantothechildwelfarecenterand“stole”hissonandtookhissontotheairporttomeethisfather.Datongfulfilledhisfather’swish,andhewasproudofhisfilialbehaviorandsavedhisface.Chinesepeopletendtotakethingspersonally.Intheirheart,kingshipismoreimportantthanlaws.WhileAmericansarerational.Inthefaceofmajorissues,Americanswillchoosetoactinaccordancewiththelawandactwithrationalthinkinginsteadofbeingswayedbysensibility(關(guān)家玲,2014(11):36).Therefore,toAmericans,breakingthelawtofulfillafather’swishcannotbeconsideredasfilialduty.2.3DifferencesofAddressFormsInthewest,therearetwotypesofaddress:reciprocalformofaddressandnon-reciprocalformofaddress.Somesocialfactorswillaffectthechoiceofanappropriateaddress,including“power”and“equality”.Onformaloccasions,whenbothsidesareequalinsocialpower,theyusuallychoosethereciprocalformofaddress.Ifthesocialstandingofthetwosidesisunequal,theywillchoosenon-reciprocalformofaddress.However,ininformaloccasions,bothsidesofcommunicationoftenignorethedisparitybetweentheirage,titleandseniority,andtheycalleachotherbyname(劉靜,2007(02):123).InthefilmofGuasha,attheawardceremonyofthe7thComputerGameDesignAwards,Quinlan,XuDatong’sboss,cametothegatetomeetDatong’sfamilies.Datongintroducedhisbosstohisfatherandsaid:“Dad,thisisQuinlan,mybossandmybestfriend”.Influencedbywesternculture,Datongdaredtocallhisboss’namedirectlyonthisinformaloccasion.Thisreflectsthewesterners’pursuitofequality.Inaddition,inthewest,itiscommontohearsomechildrencalltheirparents,teachersandothereldersbytheirfirstnames,whichisinconceivabletoChinesepeople.InChineseculture,addressformscanbestreflectthepolitenessofChineseinterpersonalcommunication,aswellastheprincipleofface.Therearemanyrulesonaddressinginsocialcommunication.Socialcommunicationappellationreferstotheappellationusedinaccordancewiththesocialpositionorsocialroleoftheaddressedpersonwhencommunicatingwitheachotherinacertainsocialgroupororganization(王露,2016(06):89).Inotherwords,peopleareaddresseddifferentlyaccordingtotheirsocialstatus,wealthandseniority.Chinesepeoplewilluse“Title+Lastname”toaddresspeopleofhigherageorrankthanthemselves,suchasprofessorWang,bossLeeandsoon.Onthecontrary,theywilladdresspeopleas“XiaoWang,XiaoLi”etc.Thisprinciplecanfullytakeintoaccountthepositivefaceoftheotherside,reflectingaharmoniousinterpersonalrelationship.Inwesternculture,jobtitlesarerarelyusedasappellationandhavegreatlimitations,buttherearesomespecialcases.Forexample,Dr./Prof./Captaincanbeusedasanaddressformatsocialactivities,usuallyDr./Prof./Captain＋Lastname.Americanspayattentiontopersonalprivacy,andtheyrespectpersonalprivacy.PrivacyisalsoakindofvalueinBrownandLevinson’s“FaceTheory”.Therefore,inwesterncountries,regardlessofyourage,occupationandstatus,thereareusuallyonlytwowaystoaddressothers:oneistouseothers’firstname,andtheotheristouseMr./Mrs/Miss/Ms+LastName.Itisworthmentioningthattheappellationof“Ms”skillfullyavoidstheageandmaritalstatusofwomenandalsopreservespersonalprivacy.Inaddition,TheChineseliketousekinshiptermsfornon-relativestoshowtheiraffinityandgiveothersface.Forexample,theoldernon-relativesarecalled“grandpa”and“grandma”andthenon-relativesoftheirownagearecalled“brother”and“sister”.Whileinwesterncountries,theelderlydon’tlikestrangerstocallthem“grandma”or“grandpa”.Intheirview,thiscallnotonlymakesthemavulnerablegroupintheeyesofothers,butalsoexposestheirageandviolatestheirprivacy.3.ReasonsforDifferencesBetweenChineseandAmericanFaceConceptDuetothedifferencesbetweenChineseandAmericansinhistoryculture,valueperspectivesandthewayofthinking,thereisagreatdisparityonfaceconceptbetweenthetwocountries.Chinesepeoplewhoadvocatecollectivismhaveacomprehensivethinkingandalwaystakemanythingsintoconsideration.Theywouldratherdowrongtothemselvesandsavefaceforothers.WhileAmericansadvocateindividualismandpursuefreedomandequality.Theyaremoreconcernedabouttheirrightsthanfearoflosingface.3.1HistoryCultureChinaisanancientcountrywithfive-thousand-yearhistory.Confucianism,asthedominantculture,emphasizesthat“etiquette”isanimportantpartofancientChinesephilosophy.AndtheChinesecultureof“face”originatesfromtheChineseConfuciancultureof“etiquette”,whichmakesahierarchybetweenmembersofsociety.ManyConfucianscholarsbelievethatwhenshowingkindnesstoothers,peopleneedabidebythehierarchicalmanner.Ifone’sstatusortheseniorityinthefamilyishigherthanothers,othersshouldgivemorerespectandkindnesstohimorher.ChinesesageConfuciusoncesaid:“Fiverelations:leader-memberrelationship,father-sonrelationship,brotherhood,spousalrelationship,friendrelationship.”ThisproverbshoweddifferentrelationshipsbetweenpeopleinConfusionculture.UndertheinfluenceofConfucianethics,everyoneshouldabidebythehierarchyandfindtheirstatusinthesociety.Thenpeopleshouldspeakandactaccordingtotheirsocialstatus.Onlyinthiswaycanthesocietybeinorder.However,theessenceofChina’shierarchyisinequality.Peopleofhighsocialpositionhavemoreprivilegesthanpeopleoflowsocialstanding.Sometimes,theymayusetheirprivilegesforsomebenefitforthemselves.Consideringthosewhohavestatus,thosewhowanthelpfromthemwillshowsincerityandrespectinfrontofthem.Inaddition,Chinahasalwaysadvocated"emphasizingagricultureandrestrainingbusiness",andfarmingculturehasmadepeopleformcloseties.Peoplehelpeachotherandtheircollectiveideasaredeeplyentrenched.Americahasnotexperiencedfeudalsociety,sothereisnoconceptofmonarchy,hierarchy,andallegianceinAmerica,andthesenseofindividualisminAmericancultureisrelativelystrong,occupyingthemainstreamofculture.FromAmericanhistory,wecanknowthatAmericaisaregionallymobilesociety.Americahasimmigrantsfromallovertheworld.Withconvenienttransportationandaspiritofadventure,peoplewillnothesitatetomovefromcountrytocity,fromnorthtosouth,andfromcitytocityinpursuitofabetterlife.Therefore,AmericansocietycannotformthestablegrouprelationshipthatiscommoninChinesesociety.Theyaremoreconcernedwiththemselvesthanwiththechangingcommunityaroundthem.AncientGreecewasthebirthplaceofWesterncivilization,anditshallmarksweredemocracyandfreedom.TheEnlightenment,whichstartedaneweraintheWest,raisedhumanityandhumanrightstounprecedentedheights.Besides,AmericanculturebelongstotheChristianculture.People