performance, moral conduct and others' reactions. While the first three may vary from individual to individual resulting in a variation of potential face, they would also vary for an individual from one situation to another before different 'others'.
Different situations would mean different considerations for status and performance. If a person sings before an ordinary audience who knows little about singing skills, his status and his role performance may be over-appreciated. In contrast, if he sings before an audience with the relevant expertise, then his status will be clearly defined and his performance may be critically evaluated (Garland and Brown, 1972). In this case, the singer may have greater face in the former situation than the latter.
In this example, we can see that face is dynamic. It has the potential of appearing greater or smaller with regard to the same individual in the same activity but in different situations. Delving deeper into this dynamic quality of face, Ho has delineated the difference between lian and mianzi. He has stated that it is mianzi which displays the dynamic qualities for it is 'a function of [a person's] status.... but varies according to the group with which he is interacting' (Ho, 1975: 869). A certain status would render a person certain role expectations from others, and the face or mianzi of him thus varies with the performance he exhibits and the judgement upon it from others with whom he interacts.
As for lian, it is 'something to which everyone is entitled by virtue of his membership in society and can be lost only through unacceptable conduct', it is therefore, only relevant to talk about the loss of it (Ho, 1975: 870). As such, a person would always have face if he behaves morally. He may have a lot of face or little face depending on his performance in a particular capacity. While a person, upon his membership in society, is entitled to lian, and will only lose it through misconduct, it can be regained through 'compensation, corrective actions, making up for one's shortcomings, etc' (Ho, 1975: 871). By the same token, a person who is not a member in a particular social group may find himself being a member in it one day and having the face (lian) accordingly.
For instance, a person who lives in a district is entitled to the lian that enables him to interact with fellow neighbours. If his success in his profession is made known to his neighbours, he may be respected, his opinions concerning the affairs of the district may be sought. He may even be elected to the chairmanship of a neighbourhood organization,
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performance, moral conduct and others' reactions. While the first three may vary from individual to individual resulting in a variation of potential face, they would also vary for an individual from one situation to another before different 'others'.
Different situations would mean different considerations for status and performance. If a person sings before an ordinary audience who knows little about singing skills, his status and his role performance may be over- appreciated. In contrast, if he sings before an audience with the relevant expertise, then his status will be clearly defined and his performance may be critically evaluated (Garland and Brown, 1972). In this case, the singer may have greater face in the former situation than the latter.
In this example, we can see that face is dynamic. It has the potential of appearing greater or smaller with regard to the same individual in the same activity but in different situations. Delving deeper into this dynamic quality of face, Ho has delineated the difference between lian and manzi He has stated that it is mianzi which displays the dynamic qualities for it is 'a function of [a person's] status.... but varies according to the group with which he is interacting' (Ho, 1975: 869). A certain status would render a person certain role expectations from others, and the face or muanzi of him thus varies with the performance he exhibits and the judgement upon it from others with whom he interacts.
As for iran, it is 'something to which everyone is entitled by virtue of his membership in society and can be lost only through unacceptable conduct', it is therefore, only relevant to talk about the loss of it (Ho, 1975: 870). As such, a person would always have face if he behaves morally. He may have a lot of face or little face depending on his performance in a particular capacity. While a person, upon his membership in society, is entitled to fian, and will only lose it through misconduct, it can be regained through 'compensation, corrective actions, making up for one's shortcomings, etc' (Ho, 1975: 871). By the same token, a person who is not a member in a particular social group may find himself being a member in it one day and having the face (lian) accordingly.
For instance, a person who lives in a district is entitled to the lian that enables him to interact with fellow neighbours. If his success in his profession is made known to his neighbours, he may be respected, his opinions concerning the affairs of the district may be sought. He may even be elected to the chairmanship of a neighbourhood organization,
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