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eed inform others or express their products in limited content and time. They must five reasons to arouse people’s interests and leave a deep impression on people to take action of purchase.
   There are two roles in communications: one is giving, the other is demanding. People usually change their goods--&--services. Sometimes it’s information. People can use statements to give information, or use questions to demand information. If we unit the two roles and changes, there will be four forms. They are offer, statement, question, and command. Command is a form of imperative clause.
   Imperative clauses are uses for information enquiry, and encouragement. They encourage people to do something. The purpose of advertisement is to persuade people to buy products. So, advertising usually uses imperative clauses.

IV. Face
   “Face”, the public self---image that every member wants to claim for himself, consists in two related aspects (He, 2005).
Negative face: the basic claim to territories, personal preserves, rights to none---distraction---i.e. to freedom of action and freedom from imposition.
Positive face: the positive face consists of self---image or “personality” (crucially including the desire that this self---image be appreciated and approved of) claimed by interactants.
Our nation of “face” is derived from that of Goffman (1967) and the English term, which ties face up with the nations of being embarrassed or humiliated, or “losing face”. Thus, face is something that is emotionally invested, and that can be lost, maintained, or enhanced, and must be constantly attended to in interaction. In general, people cooperate (and assume each other’s cooperation) in maintaining face in interaction. Such cooperation is based on the mutual vulnerability of face. That is, normally everyone’s face depends on somebody else’s being maintained, and since people can be expected to depend their faces if threatened, and in defending their own to threaten other’s face, it is in general in every participant’s best interest to maintain each other’s face, that is, to act in ways that assure the other participants that the agent is heedful of the assumptions concerning face.
Furthermore, while the content of face differs in different cultures (what the exact limits are to personal territories, and what the publicly related content of personality consists in), we assume that the mutual knowledge of members’ public self---image or face, and the social necessity to orient oneself to interaction, are universal.
 
V. Face as wants
   It would be possible to treat the respect for face as norms or values subscribed to by members of a social (as perhaps most anthropologists would assume). Instead, we treat the aspects of face as basic wants, and which every member knows every other member desire, and which in general it is in the interest of every member to partially satisfy, which would treat face respect as an unquestionable value or norm. It fails to account for the fact that face respect is not an unequivocal right. In particular, a mere bow to face acts like a diplomatic declaration of good intentions; it is not in general required that an actor fully satisfies another’s face wants. Secondly, face can be, and routinely is, ignored, not just in cases of social breakdown but also in cases of urgent本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。