儒家文化与国际政治中的“脸面”动力

Confucian Culture and “Face”Dynamism in International Politics

作为心理学发展的第三波,心理学本土化的目的是要依照文化心理学"一种心智,多种心态"的原则,建构"含摄文化的理论"。"含摄儒家文化的理论"显示:儒家文化中的自我是"阶序人",而不是"平等人"。在儒家文化影响之下,如果想在既有的"权力阶序"上往上爬升,一定要经过各种的历练,懂得如何为"大我"争取权利。唯有保全"大我"的面子,才能添加"小我"的脸面,才有可能在"权力阶序"上继续晋升。如果无法维护"大我"的面子,甚至让大我"丢脸",个人的"小我"便可能"颜面扫地",甚至权位不保。唯有从这种"含摄儒家文化的理论",我们才能对中国各级政府官员在国际政治中所采取的"脸面行动"做出合情合理的解释。

Riding the third wave of disciplinary progress in psychology,the goal of indigenization of psychology is to construct a'culture-inclusive theory'to represent the universal mind of human beings on the one handand different mentalities of a particular culture on the other. The Confucian culture-inclusive theory indicates that the'self'in Confucian culture is Homo Hierarchicus in sharp contrast with the Homo Aequalis in Christian culture. Under the influence of Confucian culture,if a Chinese official wishes to rise in an existing 'power hierarchy',he / she has to strive for the rights of 'big self'( da wo) through all kinds of experience and toughening. Only when he / she is able to preservethe 'big-self's'face can he / she enhance his / her 'small-self's'face and get promoted. On the other hand,if he / she cannot protect the'big-self's'face or even damage it,the 'small self'may completely lose his / her own face and may even fall from power. Only through the Confucian culture-inclusive theory can we better explain the 'face politics'conducted by various levels of Chinese officials in international relations.