52
MARGARET N. NG
Tsang Tzu, urges the importance of 'being careful when one is alone', not to deviate from the path of virtue and propriety.
To claim fi and face are the same and that when Confucius talked about li he was talking about face would lead us into absurdities. For instance: 'Say not what is not proper (not in accordance with li); see not what is not proper; do not what is not proper' becomes, 'Say not what will make you lose face; see not what will make you lose face; do not what will make you lose face'. This reduces what is a sincere and serious moral teaching into a merely worldly-wise admonition no more moral than 'How to Make Friends and Influence People', and if Chinese morality is Confucian, then the Chinese have no morality at all. Surely this is an absurd conclusion.
Where Face and Li Conflict
A great part of li concerns self-cultivation through self-discipline and thus constantly exhorts humility. Humility, except a sort of ostentatious self-effacement which is a travesty of it, in deference to the importance of another, has no place in face at all. The concern for one's own face is, generally, the opposite of humility. Li has a kind of honesty and integrity which admonishes against exaggeration, against claiming more for what one really is or has really done, or really deserves. Confucius teaches, the superior man does not fear not getting credit for his abilities; rather he fears that he has not the abilities which deserve credit. Face has no regard for what really is the case when it loudly makes its claims, and is concerned only about the immediate effects such claims would bring. Thus li warns against speaking too soon, promising too lightly, talking too extravagantly, acting too elaborately, in case reality does not live up to it; but face requires us to go constantly and blithely into glib speech, extravagant compliments, pretty gestures, even if they are empty, provided they help preserve or gain face for everyone.
Face and li conflict sharply over the matter of criticism. While it is generally against both face and li to declare casually or broadcast one's elders and betters mistaken or morally wrong, li does allow, even demand, that in grave matters we must bring their attention to their faults. It is not loyalty, says Confucius, for the subject to refrain from advising his prince of his faults.10 Li advises
52
MARGARET N. NG
Tsang Tzu, urges the importance of 'being careful when one is alone', not to deviate from the path of virtue and propriety.
To claim fi and face are the same and that when Confucius talked about li he was talking about face would lead us into absur- dities. For instance: 'Say not what is not proper (not in accordance with li); see not what is not proper; do not what is not proper's becomes, 'Say not what will make you lose face; see not what will make you lose face; do not what will make you lose face'. This reduces what is a sincere and serious moral teaching into a merely worldly-wise admonition no more moral than 'How to Make Friends and Influence People', and if Chinese morality is Confucian, then the Chinese have no morality at all. Surely this is an absured conclusion.
Where Face and Li Conflict
A great part of li concerns self-cultivation through self-discipline and thus constantly exhorts humility. Humility, except a sort of ostentatious self-effacement which is a travesty of it, in deference to the importance of another, has no place in face at all. The con- cern for one's own face is, generally, the opposite of humility. Li has a kind of honesty and integrity which admonishes against exag- geration, against claiming more for what one really is or has really done, or really deserves. Confucius teaches, the superior man does not fear not getting credit for his abilities; rather he fears that he has not the abilities which deserve credit. Face has no regard for what really is the case when it loudly makes its claims, and is con- cerned only about the immediate effects such claims would bring. Thus li warns against speaking too soon, promising too lightly, talking too extravagantly, acting too elaborately, in case reality does not live up to it; but face requires us to go constantly and blithely into glib speech, extravagant compliments, pretty gestures. even if they are empty, provided they help preserve or gain face for
everyone.
Face and li conflict sharply over the matter of criticism. While it is generally against both face and li to declare casually or broad- cast one's elders and betters mistaken or morally wrong, li does allow, even demand, that in grave matters we must bring their attention to their faults. It is not loyalty, says Confucius, for the subject to refrain from advising his prince of his faults.10 Li advises
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