54
MARGARET N. NG
However, face aims at preserving harmony on the surface by preventing conflicts from becoming open; whereas li aims at achieving social harmony through the individual's efforts of self-discipline to conform to a common social ideal in which no conflict could arise.
The resemblance between face and li, and the prevalence of the concern with face and the dominance of Confucianism in traditional Chinese society, are not accidental. They are both reflections of the aspirations of a pride-shame culture. I suggest, in answer to the question, how are face and li related, that li is the ideal, and face is a subterfuge due to the severe demands of that ideal, and the delay of the realization of that ideal which may, of course, never be completely realizable. The ideal is the social harmony and stability and the individual's perfect adjustment in society so well expressed in Confucianism. In the Confucian aspiration, personal or material interest is never allowed precedence over social stability and harmony, and Confucianism is prepared to sacrifice anything to maintain that. It teaches that material comfort is not as valuable as contentment, that it is right and fitting for the learned man to 'roll up his talents like a painting scroll' should the times or the prince be adverse to making proper use of them.19 It teaches that without self-discipline there is no internal harmony for the individual, and without internal harmony of the individual there is no harmony and orderliness in society and state. And so one must watch out for the social aspect of one's every act; no action is entirely a private matter, and every sin a public offence.
The concern with face stems from the same anxiety for social harmony and preservation of a smooth-running stream of social transactions. But face tries to evade the sacrifices considered by Confucianism to be necessary to bring about that state of affairs. It is precisely to rescue some material progress that face takes the place of li, not to block it completely as Agassi and Jarvie think. Face is cunning and impromptu as li is planned and principled. Face only comes up when suddenly something becomes public; it is forever concerned with patchwork remedies. Face is compatible with greed and selfishness; the person who is concerned about face does not sacrifice opportunities for material gain because he fears to lose face by it; he tries to look for ways to get his gain and preserve his face by some means or other, and the system of face allows plenty of devices for such occasions. Face is adaptable and
54
MARGARET N. NG
However, face aims at preserving harmony on the surface by pre- venting conflicts from becoming open; whereas li aims at achieving social harmony through the individual's efforts of self-discipline to conform to a common social ideal in which no conflict could arise.
The resemblance between face and li, and the prevalence of the concern with face and the dominance of Confucianism in traditional Chinese society, are not accidental. They are both reflections of the aspirations of a pride-shame culture. I suggest, in answer to the question, how are face and li related, that li is the ideal, and face is a subterfuge due to the severe demands of that ideal, and the delay of the realization of that ideal which may, of course, never be completely realizable. The ideal is the social harmony and stability and the individual's perfect adjustment in society so well expressed in Confucianism. In the Confucian aspiration, personal or material interest is never allowed precedence over social stability and har- mony, and Confucianism is prepared to sacrifice anything to main- tain that. It teaches that material comfort is not as valuable as contentment, that it is right and fitting for the learned man to 'roll up his talents like a painting scroll' should the times or the prince be adverse to making proper use of them.19 It teaches that without self-discipline there is no internal harmony for the individual, and without internal harmony of the individual there is no harmony and orderliness in society and state. And so one must watch out for the social aspect of one's every act; no action is entirely a private matter, and every sin a public offence.
The concern with face stems from the same anxiety for social harmony and preservation of a smooth-running stream of social transactions. But face tries to evade the sacrifices considered by Confucianism to be necessary to bring about that state of affairs. It is precisely to rescue some material progress that face takes the place of li, not to block it completely as Agassi and Jarvie thinks. Face is cunning and impromptu as li is planned and principled. Face only comes up when suddenly something becomes public; it is forever concerned with patchwork remedies. Face is compatible with greed and selfishness; the person who is concerned about face does not sacrifice opportunities for material gain because he fears to lose face by it; he tries to look for ways to get his gain and pre- serve his face by some means or other, and the system of face allows plenty of devices for such occasions. Face is adaptable and
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