2
dictionaries of phrases, many of them carry the figurative meaning. What more, these 'phenomena' suggest that the concept of face is important.
is
Face Is Important
Lu Xun, the author of the epic A Q, had written many stories, articles, and poems. Among them, one article was solely devoted to the concept of face (Lu, 1934).* Another contemporary writer, Lao She also took pains to single out face as the central theme in one of his early plays: Mianzi Wenti (The Question of Face), a three-act play published in 1941.6
In what can be regarded as a concise statement of what Lu Xun and Lao She had tried to convey, Lin Yutang, the famous linguist, wrote that face was 'yet the most delicate standard by which Chinese social intercourse [was] regulated' (Lin, 1935: 200). He also lamented that if China was to become strong, it was necessary for her people, especially those who had face, to cast aside this concern (Lin, 1980: 210). His underlying assumption was that the concern with face barred the country from developing into a state ruled by law and thereby a strong state. This view was shared by other social critics like Bo Yang (Bo, 1987: 121). Even some Westerners who had much experience living in China feel the same (Bo, 1987: 338-339).
Some Western scholars also attended to the concept. Elizabeth Croll, for example, in her study of marriage rituals, concluded that the scale of marriage was taken as a symbol of a household's or even a larger social group's status. Wedding banquets were used by those who experienced changes in their status to advertise their new positions in society. Although the word 'face' was not directly used, it is apparent that the concept worked in this context. As far as this ritual was concerned, the situation remained the same in post-1949 China. More so, the cadres themselves, rather than the villagers, were the group being indulged in extravagant feasting.
Even in the political arena, the concept of face appears to be important. In an analysis of the dynamics of political factions, Lucian Pye has argued that, very often, politicians would not be totally driven out, nor would political factions be totally defeated. This is to save the losers from a complete dismantling of their status, power and other means of living. This is also important to allow the defeated to live on by saving them from a 'deep sense of loss of face' which implies loss of respect and dignity (Pye, 1980: 188-189).
* A copy of the bibliography is available from the Hon. Editor
2
dictionaries of phrases, many of them carry the figurative meaning. What more, these 'phenomena' suggest that the concept of face is important.
is
Face Is Important
Lu Xun, the author of the epic A Q, had written many stories, articles. and poems. Among them, one article was solely devoted to the concept of face (Lu, 1934).* Another contemporary writer, Lao She also took pains to single out face as the central theme in one of his early plays: Mianzi Went (The Question of Face), a three-act play published in
1941.6
In what can be regarded as a concise statement of what Lu Xun and Lao She had tried to convey, Lin Yutang, the famous linguist, wrote that face was 'yet the most delicate standard by which Chinese social intercourse [was] regulated' (Lin, 1935: 200). He also lamented that if China was to become strong, it was necessary for her people, especially those who had face, to cast aside this concern (Lin, 1980: 210). His underlying assumption was that the concern with face barred the country from developing into a state ruled by law and thereby a strong state. This view was shared by other social critics like Bo Yang (Bo, 1987: 121). Even some Westerners who had much experience living in China feel the same (Bo, 1987: 338-339),
Some Western scholars also attended to the concept. Elizabeth Croll, for example, in her study of marriage rituals, concluded that the scale of marriage was taken as a symbol of a household's or even a larger social group's status. Wedding banquets were used by those who experienced changes in their status to advertise their new positions in society. Although the word 'face' was not directly used, it is apparent that the concept worked in this context. As far as this ritual was concerned, the situation remained the same in post-1949 China,' More so, the cadres themselves, rather than the villagers, were the group being indulged in extravagant feasting.
Even in the political arena, the concept of face appears to be important. In an analysis of the dynamics of political factions, Lucian Pye has argued that, very often, politicians would not be totally driven out, nor world political factions be totally defeated. This is to save the losers from a complete dismantling of their status, power and other means of living. This is also important to allow the defeated to live on by saving them from a 'deep sense of loss of face' which implies loss of respect and dignity (Pye, 1980: 188-189),
* A copy of the bibliography is available from the Hon. Editor
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