Third, it’s helpful to open up horizons and promote cultural exchanges. If a nation wants to develop, it first should rely on its own updated strength, second should enhance its energy through cultural supplement and enrichment. The comparative study of Chinese and the Western face cultures can promote cultural exchanges.

2. Literature Review

Hu Xianjin uses semantic analysis to research “Lian” and “Mianzi” . She has collected and analyzed 25 relevant phrases on “Lian” and “Mianzi”. She defined “Lian” as the “social confidence to inpidual moral”, defined “Mianzi” as the “reputation from social achievements” . (Hu Xianjin, 1944: 44-45) The establishment of face should rely on high social status, fortune, ability and power. At the same time, it should avoid any controversial remarks. In order to reflect differences between “Lian” and “Mianzi” and highlight the morality of “Lian”, Hu emphasizes “Mianzi” one-sidely. Therefore, this definition seperates the relation of “Lian” and “Mianzi”. Face can be obtained through social relations. From the writings of Hu Xianjin, she had some vague views on these problems, but she did not pay enough attention.

     Jin Yaoji accepted Hu Xianjin’s definition and developed her theory. From the perspective of Linguistics, “Lian” appears latter than “Mianzi”. According to Hu’s research, the word “Lian” first appeared in the Yuan Dynasty, but the word “Mianzi” appeared before the 4th century. In order to avoid the complication of character, he used “face” to generalize the comnnotation of “Lian” and “Mianzi”. He pided “face” into “social face” and “moral face”. “Social face” is given to the inpidual community. Unless people’s behaviors are proved to be deserved, otherwise, the society can take his face back. However, it’s impossible that every person has “social face”. People in the bottom of society don’t have “social face”. “Social face” reflects heteronomy in the social interaction, which is linked to the the Western concept of shame culture. “Moral face” is a moral character and a group respect for people with reputation. Everyone has “moral face”, which is linked to the Western guilt and embodies self-discipline in social interaction. (Jin Yaoji, 1988: 289-345)

A century ago, an American priest Arthur Henderson Smith (Chinese name is Ming Enpu) wrote a book called “Chinese Characteristics” which describs Chinese people’s national character “ ‘face’ ” will be found to be in itself a key to the combination lock of many of the most important characteristics of the Chinese ” (Arthur　Henderson Smith, 1894: 17) Generally speaking, “face” in China is not only a moral standard, but also a special social integration tool and a social code of conduct. Arthur Henderson Smith regards “saving face” as the first feature of the Chinese people, which is still convinced by the Western people. Actually, the “face” in Chinese, contains the a series meaning about honor, which constitutes an important factor of Chinese interpersonal structure. 

Goffman has defined face that “ it may be defined as the positive social value a person effectively claims for himself by the line others assume he has taken during a particular contact. Face is an image of self, delineated in terms of approved social attributes”( Goffman Erving, 1955: 231). He considered that face is an effective value, which is in people’s verbal communication, and face is a self-description, it is the confirmation and approvement of inpidual social values. Goffman believes that in people’s daily communication, “face work” exists in any place and any time. “Face” is one of the criteria of human behaviors. It permeate into interpersonal relationships. Goffman also believes that “face work” is co-ordinated. In order not to lose face, the safest way is not to threaten or harm another person’s face. So, people are always use polite language in the communication. 源[自*751^`论\文"网·www.751com.cn/ 浅析中西方面子文化的差异《喜宴》为例(2):http://www.751com.cn/yingyu/lunwen_64363.html