Politeness and Cultural Difference英语毕业论文.doc

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1、Politeness and Cultural DifferenceOutlineThesis statement: This paper focuses on a study of politeness in its manifestations in Chinese and Western cultures observe different maxims of the politeness principle.Previous Studies of PolitenessA.definition of politenessB.pragmatic studies of politeness

2、by Western and Chinese scholars.C.importance of Politeness in our daily life.Chinese and Westernobservation of different maxism of politenessA.GreetingB.Offering and invitingC.Giving and receiving complimentsD.an apology. Politeness and social civilizationA.violization of principle of politenessB.po

3、liteness behavior and respect for othersAbstractThis paper focuses on a study of politeness in its manifestations in Chinese and Western cultures. It gives the readers a general idea of some pragmatic studies of politeness previously carried out by Western and Chinese scholars, and it gives several

4、comparisons of current practices between Chinese and Western ways of expressing politeness in different situations，include Greeting，Offering and inviting，Giving and receiving compliments and an apology. In brief, the findings in this paper support the view that politeness in its various manifestatio

5、ns is culture specific to a great extent. By understanding cultural differences, many misunderstandings and miscommunications can be avoided.摘要这篇文章主要研究礼貌文化在东西方文化中的不同，它给了读者曾经东美方学者的一些基本的观点和一些当前的中美文化在不同情景下的比较，包括问候、提出和接受邀请、接受称赞和称赞别人以及向别人道歉的礼仪。总之，这些都在一定程度上证明了礼貌观念的不同是因为文化的差异。通过理解了文化的不同，许多的错误的理解和交流我们就可以避免了

6、。Politeness and Cultural DifferenceThis thesis attempts to study politeness in its manifestations in Chinese and Western cultures. What is politeness, then? In Oxford Advanced learners English-Chinese Dictionary, POLITE is defined as “1. Having or showing that one has good manners and consideration

7、for other people; 2. (typical) of a superior class in society; refined.In modern Chinese, the equivalent of politeness, limao, is believed to have evolved in history from the notion of li. The notion of li originated in the ancient Chinese philosopher and thinker Confucius (B.C. 551-479), who lived

8、at a time when the slavery system had disintegrated and there were constant wars between feudal states, the former aristocratic social hierarchy was shattered and chaos reigned over the land. To remedy the situation Confucius advocated the restoration of li, which referred to the social hierarchy an

9、d order of the slave society of the Zhou Dynasty (dating back to 1100 B.C.). To Confucius, it was the model of an ideal society. To restore li, it was necessary to zhengming (to rectify names), i.e. to put each individual in his place according to his social position. Confucius set much store by zhe

10、ngming because he thought, if names were not properly rectified, speech cannot be used appropriately, nothing can be achieved; if nothing is achieved, li can not be restored and consequently social order and hierarchy cannot be maintained. The notion of li advocated by Confucius was interpreted, as

11、social appropriacy regards to ones social status by way of self-denigrating and other-respecting. It has ever since become an essential feature of the Chinese notion of politeness and has remained at the core of politeness in the Chinese culture (He Zhaoxiong, 1995).The pragmatic studies of politene

12、ss by Western scholars are mainly based on Brown and Levinson (Liu, Yunqing ,1987). Sociolinguists Penelope Brown and Stephen Levinson identified two kinds of politeness, deriving from Erving Goffmans concept of face:Negative politeness: Making a request less infringing, such as If you dont mind. or

13、 If it isnt too much trouble.; respects a persons right to act freely. In other words, deference. There is a greater use of indirect speech acts. Positive politeness: Seeks to establish a positive relationship between parties; respects a persons need to be liked and understood. Direct speech acts, s

14、wearing and flouting Grices maxims can be considered aspects of positive politeness. Because they show an awareness that the relationship is strong enough to cope with what would normally be considered impolite. they articulate an awareness of the other persons values, which fulfils the persons desi

15、re to be accepted. (Goffman.E,1959) This invetigation is a cross-cultural account of politeness phenomena by way of examining how politeness is used. On the basis of the theoretical framework of linguistic politeness, this study shows one of the approaches of linguistic politeness. There are Brown a

16、nd Levinsons approach, Leechs approach and Lakoffs approach. Leech maintains that his model is descriptive and many researchers found it useful in accounting for linguistic politeness in their data. He also argues that Brown and Levinsons model is a production model, which has attracted a large amou

17、nt of attention. Because it purports to explain the occurrence of specific forms of linguistic politeness in preference to others.( Leech, G.1983)From above we could see that politeness can be realized in a number of ways, among which the use of language is an important one. With the development of

18、pragmatics in the past years , more and more attention has been paid to the ways in which language is used to show politeness and also the difference between different languages and cultures.Politeness can be understood as a social phenomenon, a means to achieve good interpersonal relationship or a

19、norm imposed by social convention. So it is phenomenal, instrumental and normative by nature. Politeness is universal, which is interpretable in various ways, i.e. it can be observed as a phenomenon in all cultures, it is resorted to by speakers of different languages and recognized as a norm in all

20、 societies.Despite its universality ,the actual manifestations of politeness and the standards of judgement differ in different cultures, which can be traced in the origin of the notion of politeness in different cultures.Therefore, we have to study the differences in different cultures so that we c

21、an avoid misunderstanding and behave ourselves appropriately in various occasionsan.In turn it promotes the communication and enhances the friendship between our fellow countrymen and all the friends even all people throughout the world.According to Professor Jias observation, there are many differe

22、nces in the following speech acts. These speech acts include: forms of address, apology,asking for permission, request, gratitude, compliment; agreement or disagreement,approval or disapproval, refusal; recommendation, expressing, concern, suggestion, warning, criticism; greeting, invitation, teleph

23、one talk; introduction, denial congratulation, persuasion, ommand, direction; instruction, report , threat, prohibition.In this essay the author hereby just chooses some aspects to analyze the different polite language between Chinese and Western culture. In daily life, greeting is a polite language

24、 whenever one meets others and wherever he or she is. However, different cultures have different influences on greetings. Although both English and Chinese may also ask or comment on other things as a means of greeting, the two cultures differ in the ways they do this. For example, a Chinese and an

25、English-speaker are acquaintances and came across on the way home one day.The Chinese passed by and asked, “Have you eaten yet?” The English-speaker was offended by this question. This is a typically acceptable and polite greeting used by native Chinese people to show their concerns for others, but

26、it is peculiar and offensive to the Westerners. Because to some Westerners, this question might mean that, “I havent either. Come on, lets go together and get something to eat” or “If you havent, I am just going to invite you to my place and have a dinner.” Although it takes a form of question, it i

27、s a common Chinese greeting around a mealtime, nothing more than “Hello” or “Hi” in English. There is another example as follows: Chinese people are likely to say, “Where are you going?” when they meet. But in the Western culture, people prefer to comment on the weather as a means of greeting, such

28、as “Isnt it a good day?”.But not on personal affairs as Chinese people do.There are two common ways of greeting in China to state what someone is doing and to greet the other . For example, if a Chinese meets someone who is obviously going to the school or washing the clothes, he may say, “Going to

29、study?” or “Washing your clothes?” But these words sound a little strange to the Westerners, for they would not regard these as greetings. In such situation, they are likely to simply greet the person with a common greeting like “Hello”. But if people want to appear friendly, they can say, “Hello. H

30、ave a nice dinner!” or “Hello. Youre doing a good job!”The Cinesce should not use Chinese greetings when they meet English-speakers. Because these greetings are considered as questions which invade their personal lives rather than friendly greetings.We can see that greetings in Chinese are mostly un

31、iversal. Whereas those in English are generally such verbal routines as: “Good morning” ,“Good afternoon” ,“Good evening” ,“Hi” ,“Hello”,“How are you?” “How are things with you?” “Hows everything?” ,“How are you getting on?”, “What a lovely day!” and so on. In modern Chinese, more and more people gr

32、eet others by such routines as “ni hao” and “zao shang hao” and so on, which are equivalent to “Hello”,“How do you do”,“Good morning” and so on in English.About the offering and inviting ,there are also diffrences.In a birthday party, Chinese and Westerners have different ways in giving and receivin

33、g gifts. Chinese think that the more expensive the present is, the more sincerity the offerer tries to express. That is why it is a big burden for them to attend a wedding banquet of their friend. Because they have to put out a sum of money from their pocket to buy a rather expensive and presentable

34、 gift. However, they feel honored to be invited to the banquet as a distinguished guest at the same time. And Chinese will not unpack the present until all the guests leave. In their opinion, opening the presents in he presence of the guests will show their over-eagerness at knowing the value of the

35、 presents.In contrast, Westerners will try to buy or make presents that can best express their concerns with the receiver. The value of the presents lies in the efforts the offerer puts in. A friend told me that she was touched by a souvenir given by one of her western friends, who took the trouble

36、to send the souvenir from a city two thousand miles away just to convey his blessing when he was on his trip to a new place. The postage may be far more expensive than the souvenir itself, but she can tell that she was always on his mind anywhere and anytime. She said this kind of things would never

37、 happen among Chinese, who must consider it as sheer unworthy. Moreover, Westerners will open the presents in the presence of the offerers to show their appreciation and gratitude on the spot to make the offerers feel more comfortable and kind of accomplishment.Besides, we can all recount tales of m

38、isunderstanding while residing in a foreign culture. Here are a couple of instances: (1) while living abroad an Englishman invited people to party or dinner at his house. Although he requested an RSVP, he never got any. As a result, it was necessary to prepare a large amount of food in case they all

39、 came. He was annoyed that he hadnt understood the cues for negation. (2) In the United states negotiations with North Vietnam were often misinterpreted. The President often said, “Ill talk peace anywhere, anytime.”An American hearer would think that one meaning that can be attributed to this uttera

40、nce is “No, I wont.” The reason for this interpretation is that in most U.S. areas, when a person says, “Drop in any time”, this is not an invitation. Rather, if one really wanted to extend an invitation one would need to specify when and where to meet. By saying “anywhere, anytime” without being mo

41、re specific, the Presidents willingness to negotiate seemed dubious. (Joan Rubin, 1989)Offering and inviting are considered as face-threatening acts because they impede the hearers personal freedom. This sounds hardly acceptable to the Chinese, to whom offering and inviting always demonstrate good w

42、ill on the part of the offerer and the inviter. In their eagerness to benefit the offerer nd the inviter they tend to overlook the latters choice and preference. Whats more, such good-willed acts are rarely performed successfully without persistence. An inviter normally repeats his invitation twice

43、or three times to show his sincerity and the inviter normally will not accept the invitation until it has been repeated twice or three times. Not to reissue an invitation when it has been declined for the first time would be considered insincere.Similarly ,to accept the invitation right after it has

44、 been issued for the first time would be regarded as a sign of over-eagerness to be benefited and thus improper. This contrasts sharply with the way offers and invitations are made and the way in which they are accepted in the English-speaking culture.When we listen to people speak a foreign languag

45、e that we understand, we notice that the native speakers of that language use words and phrases in a manner different from what we are used to. In Western English, for example, people say “Thank you” frequently. A word for “thank you” exists in almost every language. But how and when it is used is n

46、ot always the same. In Chinese language, we do not thank people for trivial as well as important or unusual favors. For Westerners his expression is used as a polite response to different kinds of favors and compliments and is often automatic (e.g., “Thanks for calling” to someone on the phone or “T

47、hank you” to a teller in a bank).When being complimented, an English-speaking person would readily accept the compliment by saying something like “Thank you” to show his appreciation of the praise, but a Chinese speaker would try to deny the truth of the compliment. They both are being modest and th

48、ey both think they are behaving properly. The English speaker is being polite to the extent by accepting and showing appreciation of the compliment. He avoids hurting the positive face of the person who makes it; the Chinese speaker is showing modesty by denigrating himself, ignoring the factuality

49、of the compliment paid to him. As has been mentioned, self-denigration has been at the core of the Chinese notion of politeness for over two thousand years. The Chinese in order to show modesty will go to such lengths to underrate what himself has achieved and deny the truth of a complimentary remark.Although Chinese are famous for their modesty in receiving compliments, in the viewpoint of foreigners, Chinese see