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Positive face refers to one's self-esteem, while negative face refers to one's freedom to act. [1] [18] These two aspects of face are the basic wants in any social interaction; during any social interaction, cooperation is needed amongst the participants to maintain each other's face. [1]
Social stories model appropriate social interaction by describing a situation with relevant social cues, other's perspectives, and a suggested appropriate response. About one half of the time, the stories are used to acknowledge and praise successful completion of an accomplishment. [6] [7] [8] Social stories are considered a type of social ...
At around 18 months old, social cues become beneficial to infants, though they are not always useful. Young infants rely on attentional cues while older infants rely more on social cues to help them learn things. However, it was found that 12-month-old infants could not use cues such as eye gaze, touching, and handling to learn labels. [34]
Social presence theory explores how the "sense of being with another" is influenced by digital interfaces in human-computer interactions. [1] Developed from the foundations of interpersonal communication and symbolic interactionism, social presence theory was first formally introduced by John Short, Ederyn Williams, and Bruce Christie in The Social Psychology of Telecommunications. [2]
Gestures are culture-specific and may convey very different meanings in different social or cultural settings. [2] Hand gestures used in the context of musical conducting are Chironomy, [3] while when used in the context of public speaking are Chironomia. Although some gestures, such as the ubiquitous act of pointing, differ little from one ...
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Mien-tzu, on the other hand, is the external social face that involves social recognition, position, authority, influence and power. [ 3 ] [ 4 ] Erving Goffman also situated "face" in contemporary Western research and conceptualized the terms lien and mien-tzu as identity and ego. [ 5 ]
The first essay, "On Face-work", discusses the concept of face, which is the positive self-image a person holds when interacting with others. Goffman believes that face "as a sociological construct of interaction is neither inherent in nor a permanent aspect of the person". [ 6 ]