中國人的「面子」 Face——Excerpt of Chinese Characteristics
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上個世紀之交的中國人究竟過著什麼樣的生活？經歷著怎樣的動亂和變化？保持著哪些文化傳統和陳規陋習？都市、鄉村及社會各層面的具體狀況如何？Chinese Characteristics（《中國人德行》）一書將為你解答這些問題。本書首版於1899年，作者Arthur H. Smith系100多年前在中國居住並深諳中國文化的美國人。他在該書中分析了中國人的國民性，比如忍耐、堅韌、節儉、勤勞，也指出了中國國民存在的問題：要面子、守舊、好猜疑、缺乏時間觀念與公共精神等等（其中所談及的很多問題，現代人身上也都或多或少地保留著，需引起注意）。他以外國人獨有的視角和眼光打量、考察著中國這塊神秘的土地，並以生動形象的語言記錄下他的觀感和驚奇。他對中國社會的研究深為魯迅、潘光旦等學人所稱道。
本文節選自本書第一章。
At first sight nothing can be more irrational than to call that which is shared with the whole human race a 「characteristic」 of the Chinese. But the word 「face」 does not in China signify simply the front part of the head, but is literally a compound noun of multitude, with more meanings than we shall be able to describe, or perhaps to comprehend.
這全人類共有的東西給說成是中國人的一種「特質」，乍看之下似乎荒謬至極。但是在中國，「面子」一詞可不是單指腦袋朝前的那一部分，而是一個語義甚多的複合名詞，其內涵之豐富，超出了我們的描述能力，或許還超出了我們的理解能力。
In order to understand, however imperfectly, what is meant by 「face,」 we must take account of the fact that, as a race, the Chinese have a strongly dramatic instinct. The theatre may almost be said to be the only national amusement, and the Chinese have for theatricals a passion like that of the Englishman for athletics, or the 1)Spaniard for bull-fights. Upon very slight 2)provocation, any Chinese regards himself 3)in the light of an actor in a drama. He throws himself into theatrical attitudes, performs the 4)salaam, falls upon his knees, 5)prostrates himself and strikes his head upon the earth, under circumstances which to an 6)Occidental seem to make such actions 7)superfluous, not to say ridiculous. A Chinese thinks in theatrical terms. When roused in self-defence he addresses two or three persons as if they were a multitude. He exclaims: 「I say this in the presence of You, and You, and You, who are all here present.」 If his troubles are adjusted he speaks of himself as having 「got off the stage」 with credit, and if they are not adjusted he finds no way to 「retire from the stage.」 All this, be it clearly understood, has nothing to do with realities. The question is never of facts, but always of form. If a fine speech has been delivered at the proper time and in the proper way, the requirement of the play is met. We are not to go behind the scenes, for that would spoil all the plays in the world. Properly to execute acts like these in all the complex relations of life, is to have 「face.」 To fail them, to ignore them, to be 8)thwarted in the performance of them, this is to 「lose face.」 Once rightly apprehended, 「face」 will be found to be in itself a key to the 9)combination lock of many of the most important characteristics of the Chinese.
為了大體上理解「面子」一詞的含義，我們必須考慮到這樣一個事實，中國人這整個種族天生就熱愛舞台表演。戲劇幾乎可以說是他們惟一的全民娛樂方式，中國人之熱衷於看戲，就如同英國人喜愛運動、西班牙人喜愛鬥牛一樣。隨便一個中國人，動不動就把自己當成戲中一角，擺齣戲劇性的姿態，作揖下跪，伏拜叩頭，對於西方人來說，這些舉動多餘不在話下，更別說是荒唐可笑。中國人的腦子裡充滿了舞台辭令。當一個人奮起為自己辯護時，面前就算只有兩三個人，他也會像面對一大群人那樣說話。他會大聲宣稱：「我敢當著您、您，還有您，當著在座諸位說這話。」如果他的麻煩事得以開脫，他就會說他得以體面地「下台」；如果問題解決不了，那他會發現自己無法「退場」。很明顯，所有這一切都與實際情況沒有任何關係。問題從來不在於事實，永遠只在於形式。如果在合適的時機用合適的方式道出了漂亮的言辭，這戲就算演得合要求了。我們不必去幕後窺探真相，否則將會毀掉世界上所有的戲劇。在生活的各種複雜關係中適當地演出這一幕幕，就是有「面子」。如果自己演不好，或者對別人的演出不買賬，又或者自己演出卻遭人橫加阻撓，就是「丟臉」。「面子」這概念一經正確理解，你就會發現，它就是解開謎團的密碼，那藏有中國人那些最主要性格特質的暗碼箱由此打開。
It should be added that the principles which regulate 「face」 and its attainment are often wholly beyond the intellectual apprehension of the Occidental, who is constantly forgetting the theatrical element, and wandering off into the irrelevant regions of fact. To him it often seems that Chinese 「face」 is not unlike the South Sea Island taboo, a force of undeniable 10)potency, but 11)capricious, and not reducible to rule, deserving only to be abolished and replaced by common sense. At this point Chinese and Occidentals must agree to disagree, for they can never be brought to view the same things in the same light. In the adjustment of the incessant quarrels which distract every 12)hamlet, it is necessary for the 「peace-talkers」 to take a careful account of the balance of 「face」 as European statesmen once did of the balance of power. The object in such cases is not the execution of 13)even-handed justice, which, even if theoretically desirable, seldom occurs to an Oriental as a possibility, but such an arrangement as will distribute to all concerned 「face」 in due proportions. The same principle often applies in the settlement of lawsuits, a very large percentage of which end in what may be called a 14)drawn game.
還要再補充一點，「面子」所依據及保全「面子」的種種原則，往往為西方人所全然不解，西方人經常會忘記這種戲劇化因素，而錯入毫不相干的事實領域。對於西方人來講，中國人的「面子」就像南太平洋島民的禁忌一樣，是一種無可否認的強大力量，但變幻莫測，且不受規則約束，應被廢除並以常理取而代之。中國人和西方人必須有個共識，就是在這一點上，他們不可能達成共識，因為他們永遠不可能以同樣的方式去看同樣的事物。在調停每個村子裡都很常見的那些不斷出現的小爭執時，「斡旋使者」必須仔細斟酌如何顧及每一方的「面子」，就像歐洲的政客們過去為平衡各國勢力而斟酌考慮一樣。這樣做的目的不是為了公平正義，雖說這目標在理論上可行，但對於東方人來說卻不大可能實現，調停的目的在於適當照顧各方的「面子」。同樣的原則也常常被用在訴訟裁決中，絕大多數訴訟都以「和氣」收場。
To offer a person a handsome present is to 「give him face.」 But if the gift be from an individual it should be accepted only in part, but should seldom or never be altogether refused. A few examples of the thirst for keeping face will 15)suffice for illustration. To be accused of a fault is to 「lose face,」 and the fact must be denied, no matter what the evidence, in order to save face. A tennis-ball is missed, and it is more than suspected that a 16)coolie picked it up. He 17)indignantly denies it, but goes to the spot where the ball disappeared, and soon finds it lying there (dropped out of his sleeve), remarking, 「Here is your 『lost』 ball.」 The waiting-woman who secreted the 18)penknife of a guest in her master』s house afterwards discovers it under the table-cloth, and 19)ostentatiously produces it. In each case 「face」 is saved. The servant who has carelessly lost an article which he knows he must replace or 20)forfeit an equivalent from his wages, ramarks loftily, as he takes his dismissal, 「The money for that silver spoon I do not want,」 and thus his 「face」 is intact. A man has a debt owing to him which he knows that he shall not collect; but going to the debtor, he raises a terrible disturbance, by which means he shows that he knows what ought to be done. He does not get the money, but he saves his 「face,」 and thus secures himself from imposition in the future. A servant neglects or refuses to perform some duty. Ascertaining that his master intends to turn him off, he repeats his former offence, dismisses himself, and save his 「face.」
送人厚禮就是「賞面」予人。而送禮的如果是個人，這禮最好別照單全收，但也很少或者說不應該一點兒也不收。有幾個例子足以闡釋「保住面子」的這種慾望。犯了錯被人揭發出來，就是「丟臉」，所以不管證據多麼確鑿，也必須否認事實，以保住面子。一隻網球丟了，大家都很確定是一個苦力撿走的。他憤憤不平地否認，但是會跑到丟球的地方去，很快，他會發現球就在地上（那球是從他衣袖裡掉到地上的），說道：「你『丟掉的』那隻球不就在這兒么。」女僕在主人家裡偷了賓客的袖珍折刀，之後又在檯布下面把它找回，並裝模作樣地拿出來。在這兩種情況下，「面子」都被保住了。一個傭人不小心弄丟了一件東西，他知道他必須償還，或是被扣除同等工錢，給解僱時他會高傲地說道：「那把銀勺子的錢我就不要了。」這麼一來，他的「面子」便保全了。一個債主，即便明知收不回別人欠他的錢，還是會去討債，大肆攪亂一通，以此表明他知道該如何行事。他沒有拿到錢，但是他保全了他的「面子」，而且這麼一來，也使得人們以後不再敢賴他的賬了。一個僕人疏忽行事，或者拒不履行某些職責，在得知主人打算解僱他之後，他會故技重施，自行請辭來保全自己的「面子」。
To save one』s face and lose one』s life would not seem to us very attractive, but we have heard of a Chinese District 21)Magistrate who, as a special favour, was allowed to be 22)beheaded in his robes of office in order to save his face!
為了保全面子而丟掉性命，對我們而言似乎並沒有什麼吸引力，但是我們聽說過這樣一件事，中國舊時一位縣官在被斬首時允許身著官服，作為一種特殊的恩准，其目的就是保住他的面子！
轉自《中國人的氣質》作者是明恩溥。
明恩溥（1845—1932），原名阿瑟?亨德森?史密斯（Arthur Henderson Smith），美國公理會來華傳教士。他在中國生活了50餘年，熟悉中國的國情，了解中國民眾的生存狀況。他不僅幫助推動美國於1908年正式宣布退還「庚子賠款」的半數（計1160餘萬美元）給中國以作為資助留美學生之用，還促使賠款落實在與民眾生活關係更為密切的領域，影響了中國人生活方式的變革。明恩溥的代表作有《中國人的氣質》、《中國鄉村生活：社會學的研究》。
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