∷林巍 文／譯

原 文

[1] 的確，日本人有一種特殊的恥感，中國(guó)人恐怕難以完全理解。因特殊條件，我與日本人接觸較多，也在日本生活過(guò)，故對(duì)此有著別樣的體會(huì)與認(rèn)識(shí)。

[2] 在日本時(shí)，鄰居告訴我一件事：她朋友的丈夫在二次世界大戰(zhàn)時(shí)曾在日本政府任職；日本投降時(shí)，他們?cè)谝粋€(gè)廣場(chǎng)上聆聽喇叭中傳來(lái)的天皇宣讀投降書，這時(shí)四座的人群中槍聲斷續(xù)響起，是不斷有人自殺。她回到家，之后丈夫也回來(lái)了，她很驚詫地問(wèn)他：“人家都就義了，你怎么還沒(méi)有自殺？”

譯 文

[1] Indeed, the Japanese have a peculiar sense of shame, which may be hard for the Chinese to understand. Conveniently, since I have had a lot of contact with them and lived in Japan for some time, I therefore have some first-hand knowledge and insight about it.

[2] Once in Japan, my Japanese neighbor told me a story: her friend’s husband used to be a civil servant in the Japanese government during World War II. On the Japanese surrender day,a crowd sat in the square, listening on tweeters to the Declaration of Surrender read by the Emperor.Then gunfire intermittently broke out as suicides were committed by people in the crowd. She then went back home, only to find out that her husband had returned as well. With great surprise, she asked him, “You saw others killing themselves for a good cause on the spot,but why haven’t you?”

[3] 由此恥感，也衍生出了日本人的相關(guān)性格。突出的一個(gè)是他們認(rèn)真、細(xì)致甚至是極端的工作態(tài)度，另一個(gè)則是講求“義理”與“人情”，這些與他們的要面子是相輔相成的。

[3] Out of this shame, specific Japanese characteristics are nurtured. Most notably, their work attitude of seriousness, meticulousness, total focus and their beliefs in giri and ninjo, which could be seen as the other side of their face-saving.

[4] 前者上次已敘，這里主要談下后者?！傲x理”和“人情”二詞雖都來(lái)自漢語(yǔ)，但其含義不盡相同?！傲x理”是指根據(jù)社會(huì)規(guī)范對(duì)某些有特殊關(guān)系的人所應(yīng)盡到的義務(wù)；“人情”則是一種更加普世的由己推人的情緒和感覺(jué)?！傲x理”是一種相互間的紐帶，一種高尚的道德情操；失去了“義理”也便失去了別人對(duì)你的信任和尊重。“義理”和“人情”在一般情況下是不矛盾的，而一旦發(fā)生沖突，后者要服從前者。然而，這與其說(shuō)是道德感，不如說(shuō)是恥辱感的威力。

[4] Since their work attitude has been previously discussed, their beliefs are to be touched upon here. The two phrases giri and ninjo, although originally borrowed from Chinese, have quite different connotations. Giri refers to the obligation to act according to the dictates of society in relation to a special group of people, while ninjo is a concept of more universal value, sympathy and affection toward others. Giri is a natural bond among the Japanese people and an indication of high moral worth, which should not be lost if you wish to maintain the trust and respect of other people.The two concepts generally do not contradict one another.However, should a conflict arise the Japanese are inclined to value giri over ninjo. The phenomenon, in my view, has less to do with morality than with a sense of shame.

[5] 對(duì)于日本人的恥感文化，學(xué)術(shù)界已有很多研究。如從文化屬性上分類，西方的基督教信仰是一種“罪感文化”，依靠自我反省；而日本的集體主義是一種“恥感文化”，注重外界壓力。

[6] 我的體會(huì)是，在日本的日常生活中，兩種文化其實(shí)是難以截然分開的；問(wèn)題可能要復(fù)雜得多，值得深入研究，因?yàn)槠溆绊懯嵌喾矫娴模ㄕZ(yǔ)言及表達(dá)方式等等。

[5] The Japanese shame culture has long aroused interest in the academic field, where a cultural dichotomy is defined—Christian belief in the West is deemed to be a guilt culture based on a person’s internal moral standard; while collectivism in Japan is a shame culture which relies heavily on external sanction.

[6] In my experience, however, the division between the two cultures is hardly so clearly cut since the issue may be more complicated than people expected and farreaching implications could be explored, including their reflections in the language and expressions.

譯 注

從文化分類講，世界上有東亞文明圈（即“儒教文明圈”）、西洋基督教文明圈、西亞中東伊斯蘭文明圈和南亞佛教—印度教文明圈四大文明圈，日本文化屬于“儒教文明圈”，故與中國(guó)文化在許多方面似乎有相同之處。然而，從文化的發(fā)展脈絡(luò)考察，在相當(dāng)長(zhǎng)的歷史階段上，中國(guó)文化與日本文化都不是在一個(gè)發(fā)展層面上，即使是日本學(xué)者也承認(rèn)：“當(dāng)我們的祖先聚居在日本列島上，長(zhǎng)期停留在石器文化階段而裹足不前時(shí)，大陸的漢族卻很早就迎來(lái)了金屬文化時(shí)代，建立了強(qiáng)大的國(guó)家。漢族向四周地區(qū)的擴(kuò)展引人矚目，其部分勢(shì)力也達(dá)到日本列島，給日本帶來(lái)了金屬文化和農(nóng)耕技術(shù)。”（家永三郎，1992：13）

然而，日本的文化吸收并不是以犧牲其“主體文化”為代價(jià)的。就儒學(xué)的倫理思想而言，雖自古就傳入了日本，仁、義、禮、智、信也成為日本人際關(guān)系的基本信念，但根據(jù)日本學(xué)者的研究，在日本人的心底深處，真正起作用的，仍然是傳統(tǒng)日本的“心情的純粹性、無(wú)私性的追求”的倫理觀（相良亨，2008）。日本學(xué)研究的經(jīng)典著作《菊與劍》（Chrysanthemum and Sword）中也指出：Both chu and ko Japan shares with China and in spite of the changes she has made in these concepts they have certain family likeness to moral imperatives familiar in other Eastern nations. But giri she owes to no Chinese Confucianism and to no Oriental Buddhism. It is a Japanese category and it is not possible to understand their courses of action without taking it into account. (Ruth Benedict, 2006： 133)（“忠”與“孝”的道德觀在日本和中國(guó)都有，盡管這些概念在日本有了些改變，還是與東方民族所熟悉的道德規(guī)范有著很大的相似性。但是，日本的“義理”卻并非源自中國(guó)的儒學(xué)，也不屬東方佛教，而是日本所特有的。不了解“義理”便無(wú)法理解日本人的行為方式）。

因此，日本人的許多觀念與中國(guó)人的看似相同，其實(shí)差距甚遠(yuǎn)，本文所探討的“恥”概念便是典型一例。中文對(duì)此釋為“羞愧：可恥，知恥”；“恥辱：聲譽(yù)上所受的損害；可恥的事情”（《現(xiàn)代漢語(yǔ)詞典》），而日文中“”的含義則要豐富得多，大致包括這樣幾個(gè)方面：1. 因不妥或內(nèi)疚而產(chǎn)生的痛苦感情 / A painful emotion resulting from an awareness of inadequacy or guilt；2. 羞辱及丟臉的狀態(tài) / A state of shame or disgrace；3.缺乏正直與誠(chéng)實(shí)（特別是易受賄賂的影響）/ Lack of integrity or honesty（especially susceptibility to bribery）；4. 極不光彩的情況 / A state of extreme dishonor；5. 玷污或羞愧 / Disgrace or shame；6. 剝奪人的自尊 / Depriving one of self-esteem；7. 不體面或喪失了自尊的狀況 / State of disgrace or loss of self-respect等（筆者根據(jù)數(shù)部日文辭典綜述并加中英文翻譯）。二者含義的不同顯而易見。

中、日文化其實(shí)是同流而不同源的兩種文化，由此可窺見一斑。故在相關(guān)的翻譯中，不應(yīng)忽略這一最基本的事實(shí)。正如魯思（Ruth）指出的，Japanese ethics are not easily simplified by introducing a Higher Law. As they have so often boasted,the Japanese do not have at hand a generalized virtue to use as a touchstone of good behavior... The Japanese follow more particularistic codes. (Ruth Benedict, 2006： 212)（日本人的倫理并不因崇尚高潔而被簡(jiǎn)化；他們常聲稱，日本人并無(wú)俯拾即是的普遍的善行標(biāo)準(zhǔn)……日本人所遵循的是一種更為特殊的行動(dòng)準(zhǔn)則）。

對(duì)于[2]中日本恥感文化的此種現(xiàn)象，筆者開始感到不解，后加研究、體悟，最終有所領(lǐng)會(huì)。其實(shí)，相關(guān)學(xué)者對(duì)此已有論述，如魯思所指出的，對(duì)于西方人有罪感的行為，在日本人那里會(huì)轉(zhuǎn)化為懊惱，而this chagrin can be very intense and it cannot be relieved,as guilt can be, by confession and atonement. A man who has sinned gets relief by unburdening himself.This device of confession is used in our secular therapy and by many religious groups which have otherwise little in common. We know it bring relief. Where shame is the major sanction, a man does not experience relief when he makes his fault public even to a confessor. So long as his bad behavior does not“get out into the world” he need not be troubled and confession appears to him merely a way of courting trouble. Shame cultures therefore do not provide for confessions, even to the gods. They have ceremonies for good luck rather than for expiation.（這種懊惱可以非常強(qiáng)烈，但卻不會(huì)像罪感那樣可以通過(guò)懺悔和贖罪得以減輕。以認(rèn)罪來(lái)減輕重負(fù)，在我們的世俗療法和許多宗教團(tuán)體中都是這樣做的，盡管二者在其他方面鮮有共同之處；我們的確會(huì)因坦白而釋然。然而在以恥感為主要約束力的社會(huì)，即使向神父公開認(rèn)錯(cuò)了，也不能減輕心理負(fù)擔(dān)；但只要其惡行不暴露于世人面前，他便無(wú)需煩惱，而坦白不過(guò)是自尋煩惱。因而就“恥感文化”而言，并無(wú)懺悔一說(shuō)，即使對(duì)天神亦如此；他們沒(méi)有贖罪的儀式，而只有祈求幸運(yùn)的儀式。）這似乎也可為我們理解日本人許多不可思議的行為舉止（如對(duì)侵華戰(zhàn)爭(zhēng)、慰安婦、釣魚島等的態(tài)度）作出了注腳。

在[5]中，“對(duì)于日本人的恥感文化，學(xué)術(shù)界已有很多研究。如從文化屬性上分類，西方的基督教信仰是一種‘罪感文化’，依靠自我反??；而日本的集體主義是一種‘恥感文化’，注重外界壓力”。對(duì)此，魯思的論述可作參考：In anthropological studies of different cultures the distinction between those which rely heavily on shame and those that rely heavily on guilt is an important one.A society that that inculcates absolute standards of morality and relies on men’s developing a conscience is a guilt culture by definition, ... In a culture where shame is a major sanction, people are chagrined about acts which we expect people to feel guilty about. (Ruth Benedict,2006： 222)（將不同文化區(qū)分為主要以“恥”和以“罪”為基礎(chǔ)的文化，是人類學(xué)研究中的一項(xiàng)重要內(nèi)容。以教誨為最高道德標(biāo)準(zhǔn)、主要依賴人們自身良心而維系的社會(huì)則為“罪感文化”；……而在以“恥”為主要約束力的文化中，對(duì)于我們西方人引以為“罪”的行為，他們卻會(huì)為之懊惱。）該論述對(duì)此句的翻譯有些可借鑒之處，如關(guān)于“恥”、“罪”文化的區(qū)分、內(nèi)在與外在、不同的約束力等，但可稍作變通。

在[6]中，對(duì)于兩種文化的“截然分開”，除了本譯文外，還可用...completely separated between...; visible division; draw a sharp distinction between...等；“其影響是多方面的”不一定是 the impact on many aspects，此處的farreaching implications 算是一種意譯。