9 The Circle of Human Feelings
第九章 人情的世界
AN ETHICAL CODE like Japan's, which requires such extreme repayment of obligations and such drastic renunciations, might consistently have branded personal desire as an evil to be rooted out from the human breast. This is the classical Buddhist doctrine and it is therefore doubly surprising that the Japanese code is so hospitable to the pleasures of the five senses. In spite of the fact that Japan is one of the great Buddhist nations of the world, her ethics at this point contrast sharply with the teachings of Gautama Buddha and of the holy books of Buddhism. The Japanese do not condemn self-gratification. They are not Puritans. They consider physical pleasures good and worthy of cultivation. They are sought and valued. Nevertheless, they have to be kept in their place. They must not intrude upon the serious affairs of life.
像日本这样要求严格履行义务和自我克制的道德准则，本应始终将个人私欲看作罪恶，并从心中彻底根除。古典佛教的教义也正是这样劝导的。因此，日本的道德准则，对感官的享乐竟然如此宽宏，就不能不令人感到意外。尽管日本是世界上少数的佛教国家之一，但在这一点上它的伦理与释迦及佛教经典的教义，却形成了鲜明的对照。日本人不认为满足自己的欲望是罪恶。他们不是清教徒，他们认为肉体的快乐是值得培育的好事。他们追求并且尊重快乐，但是，快乐必须局限在一定的范围之内。快乐不能侵入人生的重大事件的领域。
Such a code keeps life at a particularly high tension. A Hindu finds it far easier to see these consequences of Japanese acceptance of the pleasures of the senses than an American does. Americans do not believe that pleasures have to be learned; a man may refuse to indulge in sensual pleasures, but he is resisting a known temptation. Pleasures, however, are learned much as duties are. In many cultures the pleasures themselves are not taught and it therefore becomes particularly easy for people to devote themselves to self-sacrificing duty. Even physical attraction between men and women has sometimes been minimized till it hardly threatens the smooth course of family life, which in such countries is based on quite other considerations. The Japanese make life hard for themselves by cultivating physical pleasures and then setting up a code in which these pleasures are the very things which must not be indulged as a serious way of life. They cultivate the pleasures of the flesh like fine arts, and then, when they are fully savored, they sacrifice them to duty.
这种道德准则，使他们的生活处于十分紧张的状态之中。印度人比美国人更容易理解，如果像日本人那样，容忍官能的享乐，势必导致这样的结果。美国人并不认为，快乐非要特意去学不可。在美国人看来，人们拒绝沉沦于官能的快乐，是战胜了并不需要特别去学的一种已知的诱惑。但是，在日本，快乐与义务相同，是要经过学习的。当然，快乐本身并不需要在众多的文化中学得。因而，人们特别容易献身于需要自我牺牲的义务。甚至男女间肉体上的吸引，有时也受到极大的限制，几乎不对家庭生活的顺利发展产生任何威胁。这些国家的家庭生活与男女之间的性爱，完全建立在不同的基础之上。日本人一边特意培养肉体的享乐，一边又在其后建立准则，禁止人们将这种享乐当成一种严肃的生活方式并沉溺其中。因此，日本人使他们的生活变得难以处理。他们像对待艺术似的，尽心磨炼肉体上的享乐，但是其后在要尽情体验这一快乐的滋味之后，又为义务牺牲了它。
One of the best loved minor pleasures of the body in Japan is the hot bath. For the poorest rice farmer and the meanest servant, just as much as for the rich aristocrat, the daily soak in superlatively heated water is a part of the routine of every late afternoon. The commonest tub is a wooden barrel with a charcoal fire under it to keep the water heated to 110 degrees Fahrenheit and over. People wash and rinse themselves all over before they get into the tub and then give themselves over to their enjoyment of the warmth and relaxation of soaking. They sit in the bath with their knees drawn up in fetal position, the water up to their chins. They value the daily bath for cleanliness' sake as Americans do, but they add to this value a fine art of passive indulgence which is hard to duplicate in the bathing habits of the rest of the world. The older one is, they say, the more it grows on one.
日本人最喜欢的简单的肉体享乐之一是热水浴。不论多么贫穷的农户，也不论多么卑微的奴仆，都与富裕的贵族没有什么两样，把每天傍晚在烧得滚热的水中淋浴，作为必不可缺少的一课。最普通的浴盆是木桶，下面烧着炭火，水温可达到华氏一百一十度，甚至更高。在进入浴桶之前，先将身子洗净，然后进到热水之中，享受在热水中休息的欢乐。他们像胎儿似的，立起两膝坐在浴盆里，热水直浸到颌下。他们每天入浴，除了与美国相同的，为了清洁的目的之外，还带有一种被动的沉湎于其中艺术的价值，这在世界各国入浴的习惯中，难以找到先例。这一价值据他们说，年纪越大，意义也越大。
There are all sorts of ways of minimizing the cost and trouble of providing these baths, but baths they must have. In the cities and towns there are great public baths like swimming pools where one may go and soak and visit with one's chance neighbor in the water. In the farm villages several women will take turns preparing the bath in the yard—it is no part of Japanese modesty to avoid the public gaze while bathing—and their families will use it in turn. Always any family even in fine homes go into the family tub in strict succession: the guest, the grandfather, the father, the eldest son and so on down to the lowest servant of the family. They come out lobster-red, and the family gathers together to enjoy the most relaxed hour of the day before the evening meal.
为了节省烧洗澡水的费用和劳力，他们想了种种办法。但是，不论怎么说，日本人必须洗澡。在城市和乡镇里，建有类似游泳池的大型公共浴池。他们可以去那儿，泡在热水里与偶而相过的人交谈。在农村，相邻的几家妇女，轮流去院子里烧好洗澡水——日本人在入浴时，被人看到也不以为耻——女人们的家属轮流来洗澡。即使是上流家庭，家属们也必须严格遵守进入家庭浴池的次序——首先是客人，其次是祖父、父亲、长子，最后才到家中级别最低的佣人。他们在水里烫得像对虾似的全身通红，才从热水里出来，然后全家围坐在一起，享受一天之中最舒畅的晚饭前的一刻。
Just as the hot bath is so keenly appreciated a pleasure, so ‘hardening oneself' traditionally included the most excessive routine of cold douches. This routine is often called ‘winter exercises' or ‘the cold austerity' and is still done, but not in the old traditional form. That called for going out before dawn to sit under waterfalls of cold mountain streams. Even pouring freezing water over oneself on winter nights in their unheated Japanese houses is no slight austerity and Percival Lowell describes the custom as it existed in the eighteen-nineties. Men who aspired to special powers of curing or prophecy—but who did not then become priests—practiced the cold-austerity before they went to bed and rose again at two A.M. to do it again at the hour when ‘the gods were bathing.' They repeated when they rose in the morning and again at midday and at nightfall.* The before-dawn austerity was particularly popular with people who were merely in earnest about learning to play a musical instrument or to prepare for some other secular career. To harden oneself, one may expose oneself to any cold and it is regarded as particularly virtuous for children practicing calligraphy to finish their practice periods with their fingers numbed and chilblained. modern elementary schools are unheated and a great virtue is made of this for it hardens the children for later difficulties of life. Westerners have been more impressed with the constant colds and snotty noses which the custom certainly does nothing to prevent.
第九章人情的世界正如热水浴是人们十分珍视的快乐一样，“锻炼”之中还包含着传统的极其独特的冷水浴的习惯。这一习惯通常称为“冬炼”或“洒水净身”，至今仍保留着，但与昔日传统的形式已有所不同。从前，必须黎明前外出，坐到寒冷刺骨的溪流的瀑布下面。或者在三九天的夜晚，在没有取暖设备的日本式屋子里，将冰凉的水往身上浇。这显然是非同寻常的苦刑。珀西瓦尔·洛厄尔记述过十九世纪九十年代流行的这一习性。为了医治疾病或获得占卜等特殊能力的人们——当然，这些人修行之后并不是要当僧侣或神官——就寝前要进行洒水净身，“由神祓禊”；午夜二时，再起身进行一次。此外，他们还在早起后，中午和日昼时分，重复这同一件事。引自珀西瓦尔·洛厄尔：《神秘的日本》，1895年，第106～121页。那些只是为了掌握某种乐器或者手艺的人尤其喜欢这种黎明前的苦修。也有的为了锻炼身体而让身体经受酷寒。练习写字的孩子们只有手指冻僵，生了冻疮，坚持练习完，才特别有效。现代的小学校，没有取暖设备，目的是为了锻炼儿童的身体，使他们将来能经受人生的种种艰难，颇受人们欢迎。对西方人来说，这一习性对于预防感冒自然无济于事，比起这种效果来，倒是儿童们不断的感冒和流鼻涕给他们留下的印象更深。
Sleeping is another favored indulgence. It is one of the most accomplished arts of the Japanese. They sleep with complete relaxation, in any position, and under circumstances we regard as sheer impossibilities. This has surprised many Western students of the Japanese. Americans make insomnia almost a synonym for psychic tenseness, and according to our standards there are high tensions in the Japanese character. But they make child's play of good sleeping. They go to bed early, too, and it is hard to find another Oriental nation that does that. The villagers, all asleep shortly after nightfall, are not following our maxim of storing up energy for the morrow for they do not have that kind of calculus. One Westerner, who knew them well, wrote: ‘When one goes to Japan one must cease to believe that it is a bounden duty to prepare for work tomorrow by sleep and rest tonight. One is to consider sleep apart from questions of recuperation, rest and recreation.' It should stand, just as a proposal to work should, too, ‘on its own legs, having no reference to any known fact of life or death.'1 Americans are used to rating sleeping as something one does to keep up one's strength and the first thought of most of us when we wake up in the morning is to calculate how many hours we slept that night. The length of our slumbers tells us how much energy and efficiency we will have that day. The Japanese sleep for other reasons. They like sleeping and when the coast is clear they gladly go to sleep.
睡眠也是日本人爱好的一件趣事。这是日本人最成功的技能之一。他们不论以什么姿势，也不论在我们看来多么难以入睡的状况下，都能舒舒服服地安然入睡。这使西方的许多日本研究家大为震惊。美国人认为失眠是精神紧张的表征，而且，按照我们的标准，可以从日本人的性格中找出十分紧张的因素。可是他们入睡却十分容易。他们晚上睡得很早，恐怕在东方各国中再也找不到这样早睡的国民了。每天等着夜降临后不久，村民们便都睡下。但是，他们并不是根据我们的处世术，要为明日养精蓄锐。他们不考虑这一点。一位熟悉日本人的西方人写道：“倘若你去日本，你必须抛开一定要利用今晚的睡眠和休息，为明日的工作做好准备这种想法。睡眠必须同恢复疲劳、休息、保养等分开来考虑。”睡眠同提供劳力一样，与“已知的有关生死存亡的严酷事实毫不相关，应该是独立的”。引自W皮特里·互特桑：《日本的未来》， 1907年。美国人习惯于认为睡眠是为了保持体力，而且，我们中的大多数人，清晨醒来，第一件事就是考虑这一夜睡了多长时间，根据睡眠的长短，可以弄清当天要付出多少精力，取得多大效率。日本人睡眠是根据与此不同的理由。他们喜欢睡眠，只要无人妨碍，就可以高高兴兴地睡觉。
By the same token they are ruthless in sacrificing sleep. A student preparing for examinations works night and day, uncurbed by any notion that sleep would equip him better for the test. In Army training, sleep is simply something to sacrifice to discipline. Colonel Harold Doud, attached to the Japanese Army from 1934 to 1935, tells of his conversation with a Captain Teshima. During peacetime maneuvers the troops ‘twice went three days and two nights without sleep except what could be snatched during ten-minute halts and brief lulls in the situation. Sometimes the men slept while walking. Our junior lieutenant caused much amusement by marching squarely into a lumber pile on the side of the road while sound asleep.' When camp was finally struck, still no one got a chance to sleep; they were all assigned to outpost and patrol duty. ‘“But why not let some of them sleep?” I asked. “Oh no!” he said. “That is not necessary. They already know how to sleep. They need training in how to stay awake.”'? That puts the Japanese view in a nutshell.
其证据是，他们可以毫不姑息地牺牲睡眠。毕业考试的学生，丝毫也不考虑睡眠会有利于考试，通宵达旦地在温习功课。在军队训练中，一般认为应该为了训练而牺牲睡眠。一九三四年至一九三五年曾经隶属于日本陆军的哈罗德·戴维上校谈及他与手岛上尉的对话时说，在平时演习中，“他的部队曾有过两次连续行军三天两夜，除了十分钟的小休整和短暂间歇可以打个盹以外，一点儿睡眠也没有。士兵们时常边走边睡。有位年轻少尉，睡着了撞在路边堆积的木材上，闹出一大笑话”。好容易到达兵营后，也没人得到睡眠的机会，士兵们都被派去站哨或者巡逻。我问他：“为什么不让一部分人睡觉呢？”上尉说：“岂有此理，没有这个必要。睡眠，不用你告诉他们也会。现在需要的是进行不眠的训练。”引自《日军如何作战》，《步兵日记》，企鹅出版社，1942年，第54～55页。这则故事将日本的见解，淋漓尽致地表现了出来。
Eating, like warmth and sleeping, is both a relaxation freely enjoyed as pleasure, and a discipline imposed for hardening. As a ritual of leisure the Japanese indulge in endless course meals at which one teaspoonful of food is brought in at a time and the food is praised as much for its looks as for its flavor. But otherwise discipline is stressed. ‘Quick eating, quick defecating, those together make one of the highest Japanese virtues,' Eckstein quotes a Japanese villager as saying.* ‘Eating is not regarded as an act of any importance. . . . Eating is necessary to sustain life, therefore it should be as brief a business as possible. Children, especially boys, are not as in Europe, urged to eat slowly but are encouraged to eat as quickly as possible' (italics mine).? In the monasteries of the Buddhist faith where priests are under discipline, they ask in their grace before meals that they may remember that food is just a medicine; the idea is that those who are hardening themselves should ignore food as a pleasure and regard it only as a necessity.
吃饭，也同暖身、睡眠一样，是作为一种乐趣要尽情享受的休息，也是为了锻炼必须进行的修行。作为一项业余活动，日本人以能吃到一盘接一盘接连不断端之来的饭菜为乐。这时，每次端上来的菜，数量极少，只有一茶匙左右。菜肴不仅要品尝风味，还要从外观上欣赏。但是，在另外的场合，则特别强调训练。“快吃快拉是日本最高的道德之一”，这是埃克斯坦引用日本农民的谚语。引自埃克斯坦：《在和平中日本孕育着战争》， 1943年，第153页。 “吃饭并不被认为是一种重要行为……为了维持生命，吃饭是必要的，同时，必须尽量地快吃。孩子们，尤其是男孩子，人们不是像欧洲那样劝他们细嚼慢咽，而是催促他们尽量快些吃。”引自K·野原：《日本的真实面目》，伦敦，1936年，第140页。在僧侣接受训练的佛教寺院里，僧侣们饭前在感恩祈祷中，祈求让他们想到吃饭等于吃药。引自《道无禅师清规》“赴粥饭法”。——译注意思是说，锻炼中人不以吃饭为乐趣，而当作迫不得已的需要。
According to Japanese ideas, involuntary deprivation of food is an especially good test of how ‘hardened' one is. Like foregoing warmth and sleeping, so, too, being without food is a chance to demonstrate that one can ‘take it,' and, like the samurai, ‘hold a toothpick between one's teeth.' If one meets this test when one goes without food, one's strength is raised by one's victory of the spirit, not lowered by the lack of calories and vitamins. The Japanese do not recognize the one-to-one correspondence which Americans postulate between body nourishment and body strength. Therefore, Radio Tokyo could tell people in raid shelters during the war that calisthenics would make hungry people strong and vigorous again.
按照日本人的想法，忍住食欲绝食，是鉴别“锻炼”是否特别有效的方法。绝食与不取暖、不睡眠相同，也是表明自己经受得住苦难可以像武士那样“口衔牙签”的好机会。只要经受住绝食后这一考验，体力不仅不会因缺乏热量和维他命下降，反而会因精神上的胜利而得到增强。日本人不承认美国人公认的营养与体力之间一比一的对应关系。正因为如此，东京广播电台才有可能在战时向躲在防空洞里的人宣传体操有助于恢复饥饿的人的体力和精神。
Romantic love is another ‘human feeling' which the Japanese cultivate. It is thoroughly at home in Japan, no matter how much it runs counter to their forms of marriage and their obligations to the family. Their novels are full of it, and, as in French literature, the principals are already married. Double love-suicides are favorite themes in reading and conversation. The tenth-century Tale of Genji is as elaborate a novel of romantic love as any great novel any country in the world has ever produced, and tales of the loves of the lords and the samurai of the feudal period are of this same romantic sort. It is a chief theme of their contemporary novels. The contrast with Chinese literature is very great. The Chinese save themselves a great deal of trouble by underplaying romantic love and erotic pleasures, and their family life has consequently a remarkably even tenor.
浪漫的恋爱，也是日本人刻意培育的“人情”。尽管它与日本人的婚姻形态以及对家族的义务格格不入，但也已完全为日本人所掌握。日本的小说多描写这一主题。它与法国的文学相同，主要人物是已婚者。殉情是日本人喜欢读、喜欢谈论的主题。十二世纪的《源氏物语》是一部可以与世界上任何一个国家的任何一部伟大小说媲美的、描写浪漫恋爱的杰出小说；同时，封建时代的大名与武士们的恋爱故事也同样具有浪漫色彩。它还成了现代小说的重要主题。这一点，与中国文学有着明显的不同。中国人谨慎地处理浪漫的恋爱与性的享乐。为此，他们避免了许多麻烦问题。他们的家庭生活也因此太平无事。
Americans can, of course, understand the Japanese better than they can the Chinese on this score but this understanding nevertheless goes only a little way. We have many taboos on erotic pleasure which the Japanese do not have. It is an area about which they are not moralistic and we are. Sex, like any other ‘human feeling,' they regard as thoroughly good in its minor place in life. There is nothing evil about ‘human feelings' and therefore no need to be moralistic about sex pleasures. They still comment upon the fact that Americans and British consider pornographic some of their cherished books of pictures and see the Yoshiwara—the district of geisha girls and prostitutes—in such a lurid light. The Japanese, even during early years of Western contact, were very sensitive about this foreign criticism and passed laws to bring their practices more nearly into conformity with Western standards. But no legal regulations have been able to bridge the cultural differences.
关于这一点，美国人倒更容易理解的是日本人，而不是中国人。但是，这种理解仅仅是表面的，不起太大的作用。关于性的享乐，我们有着日本人所没有的许多禁忌。我们对此采取非常严肃的态度，可是日本人对此并不过多地指责。日本人认为，性与其他“人情”相同，只要在人生中不占重要地位，就没有什么妨碍。“人情”中毫无坏的东西可言。因此，对性的享乐也没有必要说三道四。他们至今仍然很重视英美人把他们珍藏的画册称为淫画，把吉原——艺妓和娼妓居住的地区——看做是非常凄惨的地方这件事。即使在日本人刚刚同西方各国开始接触的时期，他们也非常重视外国人的这类批评。为了使他们的习惯与西方的标准接近，制定了许多法律。但是，不管怎样用法律取缔，也没有架起沟通文化差异的桥梁。
Educated Japanese are thoroughly aware that English and Americans see immorality and obscenity where they do not, but they are not as conscious of the chasm between our conventional attitudes and their tenet that ‘human feelings' should not intrude upon serious affairs of life. It is, however, a major source of our difficulty in understanding Japanese attitudes about love and erotic pleasure. They fence off one province which belongs to the wife from another which belongs to erotic pleasure. Both provinces are equally open and aboveboard. The two are not divided from each other as in American life by the fact that one is what a man admits to the public and the other is surreptitious. They are separate because one is in the circle of a man's major obligations and the other in the circle of minor relaxation. This way of mapping out ‘proper place' to each area makes the two as separate for the ideal father of a family as it does for the man about town. The Japanese set up no ideal, as we do in the United States, which pictures love and marriage as one and the same thing. We approve of love just in proportion as it is the basis of one's choice of a spouse. ‘Being in love' is our most approved reason for marriage. After marriage a husband's physical attraction to another woman is humiliating to his wife because he bestows elsewhere something that rightly belongs to her. The Japanese judge differently. In the choice of a spouse the young man should bow to his parent's choice and many blind. He must observe great formality in his relations with his wife. Even in the give and take of family life their children do not see an erotically affectionate gesture pass between them. ‘The real aim of marriage is regarded in this country,' as a contemporary Japanese says in one of their magazines, ‘as the procreation of children and thereby to assure the continuity of the family life. Any purpose other than this must simply serve to pervert the true meaning of it.'
受过教育的日本人十分理解，英美人为什么把日本人不以为然的习性称之为不道德、猥亵。但是，他们并没有明确认识到，我们习惯的态度与他们的信条——“人情”不得侵犯人生的重大领域之间，存在着不可逾越的鸿沟。这一点正是我们难以理解日本人的恋爱和性乐的态度的主要原因。他们把属于妻子的领域和属于性乐的领域之间划出界限，明确地加以区分。这两个领域，同样得到公开的承认。两者的区别并不是像美国人生活中那样，一方可以公开向世人承认，另一方则是避人耳目悄悄地涉足这一事实。两者之所以有区别，是因为一方属于人们重要的义务的世界，而另一方则属于细小的消遣的世界。这种规定各自领域的“适当位置”的习惯，使家庭中理想的父亲或者通达世故的人都把这两个领域视为两个不同的世界。日本人不像我们美国人，我们认为爱与婚姻是一回事。我们同意爱是选择配偶的基础。“相爱”是我们最理直气壮地结婚的理由。婚后，丈夫在肉体上受到其他女人的吸引，是对他妻子的侮辱。因为他把理应归妻子所有的东西交给了其他人。日本人与此看法不同。在选择配偶时，青年人听命于父母的选择，盲目地结婚。他在同妻子的关系上，必须恪守十分刻板的形式。即使在和谐的家庭生活里子女们也不可能目睹父母之间相互表现性爱的行为。正如现代的一位日本人在某杂志上提到的，“结婚的真正目的，在这个国家被认为是生儿育女，延续家族的生命。除此之外的目的，只能有助于歪曲结婚的真正意义”。
But this does not mean that a man remains virtuous by limiting himself to such a life. If he can afford it he keeps a mistress. In strong contrast to China he does not add to his family this woman who has caught his fancy. If he did that, it would confuse the two areas of life which should be kept separate. The girl may be a geisha, highly trained in music and dance and massage and the arts of entertainment, or she may be a prostitute. In any case he signs a contract with the house where she is employed and this contract protects the girl from abandonment and ensures her a financial return. He sets her up in an establishment of her own. Only in highly exceptional cases when the girl has a child whom the man wishes to bring up with his own children does he bring her into his home, and then she is designated as one of the servants, not as a concubine. The child calls the legal wife ‘mother,' and ties between the real mother and her child are not acknowledged. The whole Oriental arrangement of polygamy, which is so pronounced a traditional pattern in China, is thus quite un-Japanese. The Japanese keep family obligations and ‘human feelings' even spatially apart.
但是，这并不意味着，日本人品行端正，甘心固守在这样的生活之中。他只要生活充裕，便会有情妇。不过与中国大不相同。他不把自己迷恋的女人接回家里作为家庭的一员。如果这样做，就等于混淆了必须区别的两个领域。女人中有精通音乐、舞蹈、按摩等使人快乐的技艺的艺妓，也有娼妓。但是，不论哪一种，男人都要与女子被雇用的妓院交换契约。这种契约是为了防止女子被人抛弃，保障她们得到金钱上的报酬。男人让女子独立成家，只是在女人有了孩子，男人希望为孩子与自己的子女被一起抚养这种例外的情况下，才将女人接回自己家里。不过，这时女人不是第二夫人，而是被当成一名佣人看待。孩子称本妻为“母亲”，不承认他与亲生母亲之间的关系。像中国那样已经成为传统习惯的东方的一夫多妻制，完全与日本无缘。日本人在空间上也将家族的义务与“人情”区分开来。
Only the upper class can afford to keep mistresses, but most men have at some time visited geishas or prostitutes. Such visits are not in the least surreptitious. A man's wife may dress and prepare him for his evening of relaxation. The house he visits may send the bill to his wife and she pays it as a matter of course. She may be unhappy about it but that is her own affair. A visit to the geisha house is more expensive than a visit to a prostitute but the payment a man makes for the privilege of such an evening does not include the right to make her a sexual partner. What he gets is the pleasure of being entertained by beautifully dressed and punctiliously mannered girls who have been meticulously trained for their role. To gain access to a particular geisha, the man would have to become her patron and sign a contract according to which she would become his mistress, or he would have to captivate her by his charms so that she gave herself to him of her own free will. An evening with geisha girls, however, is no asexual affair. Their dances, their repartee, their songs, their gestures are traditionally suggestive and carefully calculated to express all that an upper-class wife's may not. They are ‘in the circle of human feelings' and give relief from ‘the circle of ko.' There is no reason not to indulge oneself but the two spheres belong apart.
有纳妾能力的只限于上流阶层的人士，但是大多数男子都有过一次与艺妓或妓女玩乐的经验。这种玩乐完全不用顾忌。妻子有时要为夜晚出外嫖妓的丈夫准备行装，丈夫去过的妓院有时还会给妻子寄一份账单，妻子也会不以为然地照付不误。即使妻子有时为此烦恼，也要由她自己去解决。玩艺妓比嫖妓花费大。为了得到一夕的玩乐而支付的费用中，并不包括以艺妓作为性行为对象的代价。他所得到的欢乐，只是尝到了为扮演这一角色，经过精心训练的、穿着华丽艳美的盛装，举止动作合乎礼法的少女们的招待。要同某一特定的艺妓发生肉体关系，男人必须成为这位艺妓的主人，签订娶其为妾的契约；或者以自己的魅力抓住女人的心，让她主动委身于你。但是，这并不是说，与艺妓共同度过的这一晚上的玩乐，没有任何色情的色彩。因为艺妓的舞蹈、轻妙有趣的应答，歌谣以及身段动作，传统上就是在欣赏风情，精心安排的就是要表现上流阶层的夫人所无法表现的一切内容，这些都守于“人情的世界之中”，给在“孝的世界”中厌倦疲劳的人们以安慰。虽然享乐是无可厚非的，但必须将这两个领域分得清清楚楚。
Prostitutes live in licensed houses, and after an evening with a geisha a man may visit a prostitute if he wishes. The fee is low and men with little money have to content themselves with this form of relaxation and forego geishas. The pictures of the girls of the house are displayed outside and men commonly spend a long time quite publicly studying the pictures and making their choices. These girls have a low status and they are not put on a pinnacle as the geishas are. They are most of them daughters of the poor who have been sold to the establishment by their families when they were hard-pressed for money, and they are not trained in geisha arts of entertainment. In earlier days, before Japan realized Western disapproval of the custom and ended it, the girls themselves used to sit in public showing their impassive faces to customers choosing their human wares. Their photographs are a substitution.
妓女住在妓院里。在同艺妓玩过之后，如果余兴未了，还可以再去妓院。经济不宽裕的人，由于妓院花钱不多，还可以借此得到满足，但是，必须打消玩艺妓的念头。妓院的店前，张贴着妓女的照片，游客可以在众目睽睽之下，毫无顾忌地长时间端详着照片，从中挑选对象。妓女身份很低，不像艺妓处于较高的地位。他们多是因家中缺钱卖给娼家的穷人家的女儿，学不到艺妓那样的技艺。从前，在日本人尚未察觉到西方人的谴责，因而还没有废除这一习惯之前，妓女们都会自己坐在引人注目的地方，把自己那张表情麻木的面孔暴露在挑选人肉商品的嫖客面前。现在用照片取代了以往的这种做法。
One of these girls may be chosen by a man who becomes her exclusive patron and sets her up as a mistress after making a contract with the house. Such girls are protected by the terms of the agreement. A man may, however, take a servant girl or salesgirl as a mistress without signing a contract and these ‘voluntary mistresses' are the ones who are most defenseless. They are precisely those girls who are most likely to have been in love with their partners, but they are outside all the recognized circles of obligation. When the Japanese read our tales and poems of young mourning women ‘with my baby on my knee' abandoned by their lovers, they identify these mothers of illegitimate children with their ‘voluntary mistresses.'
有时，妓女中会有人被某一男子看中，于是，这位男子便和娼家交换契约，让女子作为他的妾室而独立。这样的女人，是受到契约条件保护的。但是，有时不必换约，也可将女仆或女店员纳为妾。这些“根据自由意志当了妾的人”是一些处在毫无防备状态的人们。她们多是因为同对方恋爱而结合的，但是，她们处在一切公认的义务世界之外。读到美国人被情人抛弃、“怀抱婴儿”终日悲叹的年轻女子的故事和诗歌，日本人会把她们同 “根据自由意志当了妾的人”同等看待。
Homosexual indulgences are also part of traditional ‘human feelings.' In Old Japan these were the sanctioned pleasures of men of high status such as the samurai and the priests. In the Meiji period when Japan made so many of her customs illegal in her effort to win the approval of Westerners, she ruled that this custom should be punishable by law.
同性恋也是传统的“人情”的一部分。在当时的日本，同性恋是武士、僧侣等地位显要的人们公认的一种乐趣。进入明治时代之后，日本为了迎合西方人的意识，用法律禁止了许多习惯。这一习惯也被定为应按法律处罚的行为。
It still falls, however, among those ‘human feelings' about which moralistic attitudes are inappropriate. It must be kept in its proper place and must not interfere with carrying on the family. Therefore the danger of a man or a woman's ‘becoming' a homosexual, as the Western phrase has it, is hardly conceived, though a man can choose to become a male geisha professionally. The Japanese are especially shocked at adult passive homosexuals in the United States. Adult men in Japan would seek out boy partners, for adults consider the passive r?le to be beneath their dignity. The Japanese draw their own lines as to what a man can do and retain his self-respect, but they are not the ones we draw.
但是，直至今天这一习惯仍然被看做不值得过多指责的“人情”之一。只是它必须局限在适当的程度上，不得妨碍家庭的维持。因而，按照西方式的说法，男人或女人变成同性恋的危险，几乎不可设想。当然，在职业上，充当男艺妓的男人是存在的。日本人对于美国存在着由成年男子充当同性恋的被动的角色，特别感到惊奇。日本的成年男子选择少年作为对象，他们认为成人扮演被动的角色，有失自己的尊严。日本人按照他们自己的理解，在可行与不可行之间，划上一条界限，注意自己的言行。但是，这条界限跟我们的界限是不同的。
The Japanese are not moralistic about autoerotic pleasures, either. No people have ever had such paraphernalia for the purpose. In this field, too, the Japanese tried to forestall foreign condemnation by eliminating some of the more obvious publicity these objects received, but they do not themselves feel that they are instruments of evil. The strong Western attitude against masturbation, even stronger in most of Europe than in the United States, is deeply imprinted on our consciousness before we are grown up. A boy hears the whispered words that it makes a man crazy or that it makes him bald. His mother has been watchful when he was a baby, and perhaps she has made a great issue of it and physically punished him. Perhaps she tied his hands. Perhaps she told him God would punish him. Japanese babies and Japanese children do not have these experiences and as adults they cannot therefore reproduce our attitudes. Autoeroticism is a pleasure about which they feel no guilt and they think it is sufficiently controlled by assigning it to its minor place in a decorous life.
日本人对自淫式的享乐，也不过多地说三道四。再也没有像日本人这样为此目的使用种种工具的国民。在这一领域里，日本人为了免受外国人的非难，也从这些工具中去除了那些过分公开使用的东西。但是，他们自己并不认为这些工具不好。西方人谴责手淫的强烈态度——在这点上，欧洲大部分国家比美国还强硬——在我们成人之前，就深深印在我们的意识之中。少年听到的是：干那种事，会变成疯子，或者成为秃头。西方人在幼年时代，就受到母亲严厉的监视。倘若犯下这种过错，母亲决不饶恕，会对他体罚，绑起他的双手或者说让上帝处罚他。日本的幼儿和少年没有这种经验。因而长大之后，他们与我们态度不同。手淫是日本人毫不感到罪恶的享乐，而且，他们认为在严谨的生活中，只要给它以较低的地位，就完全可以控制它。
Intoxication is another of the permissible ‘human feelings.' The Japanese consider our American total abstinence pledges as one of the strange vagaries of the Occident. So too they regard our local agitations to vote our home area dry. Drinking sake is a pleasure no man in his right mind would deny himself. But alcohol belongs among the minor relaxations and no man in his right mind, either, would become obsessed by it. According to their way of thinking one does not fear to ‘become' a drunkard any more than one fears to ‘become' a homosexual, and it is true that the compulsive drunkard is not a social problem in Japan. Alcohol is a pleasant relaxation and one's family and even the public does not consider a man repulsive when he is under the influence of liquor. He is not likely to be violent and certainly nobody thinks he is going to beat up his children. A crying jag is quite common and relaxation of the strict rules of Japanese posture and gestures is universal. At urban sake parties men like to sit in each other's laps.
酗酒也是可以容忍的“人情”之一。日本人认为，美国人发誓绝对禁酒，是西方人的一种奇思怪想。他们对我们通过投票在当地发布禁酒令的这种地方性的活动，也抱着同样的观点。饮酒是正经人不必顾忌的一种享乐。但是，由于酒精是不可取的消遣之一，因此正经人又不可成为它的俘虏。按照他们的想法，正如不必担心会染上同性恋的恶习一样，也没有可能成为酒精中毒者。事实上，必须采取强制措施的酒精中毒者在日本没有成为社会问题。酒精是一种愉快的消遣，因而对于酗酒的人，他的家属，甚至一般公众，都不认为应该厌恶他。他很少耍野蛮，没有人担心他会打孩子。通常是快活地放歌狂舞。大家都脱去一本正经的外衣，无拘无束地随便起来。在城市的酒宴上，人们喜欢相互坐在对方的膝盖上。
Conventional Japanese strictly separate drinking from eating. As soon as a man tastes rice at a village party where sake is served it means that he has stopped drinking. He has stepped over into another ‘circle' and he keeps them separate. At home he may have sake after his meal but he does not eat and drink at the same time. He gives himself up in turn to one or the other enjoyment.
脑筋古板的日本人，将饮酒与吃饭严格区别开来。在农村的酒宴上，倘若有人开始吃饭，就意味着这个人不想再喝了，他已迈入了另一“世界”。这两个“世界”，泾渭分明。他在自己家里，有时也在饭后饮酒 ，但决不同时又饮酒又吃饭。他按顺序专心致志地沉浸在一个人的欢乐之中。
These Japanese views on ‘human feelings' have several consequences. It cuts the ground out from under the Occidental philosophy of two powers, the flesh and the spirit, continually fighting for supremacy in each human life. In Japanese philosophy the flesh is not evil. Enjoying its possible pleasures is no sin. The spirit and the body are not opposing forces in the universe and the Japanese carry this tenet to a logical conclusion: the world is not a battlefield between good and evil. Sir George Sansom writes: ‘Throughout their history the Japanese seem to have retained in some measure this incapacity to discern, or this reluctance to grapple with, the problem of evil.'* They have in fact constancy repudiated it as a view of life. They believe that man has two souls, but they are not his good impulses fighting with his bad. They are the ‘gentle' soul and the ‘rough' soul and there are occasions in every man's—and every nation's—life when he should be ‘gentle' and when he should be ‘rough.' One soul is not destined for hell and one for heaven. They are both necessary and good on different occasions.
日本人的上述“人情”观，导致几个重要的归结。这就是从根本上推翻了西方认为肉体和精神这两种力量在个人的生活中，为争得霸权，不停地争斗的哲学。按照日本人的哲学，肉欲并非邪恶，享受可能的肉体的欢乐，并不是罪恶。精神与肉体，并非宇宙对立的两大势力。而且日本人将这一信条在理论上加以发展，得出了世界并不是善与恶斗争的战场这一结论。萨·乔治·桑塞姆爵士认为：“日本人不论在他们历史的哪一个时期，都不同程度地缺乏觉察丑恶的能力，或者在与丑恶事物作斗争时踟躅不前。”桑塞姆，前引书，1931年，第51页。事实上，日本人始终拒不承认邪恶是一种人生观。他们相信人有两种灵魂。不过，不是相互争斗的善的冲动与恶的冲动，而是“柔和的”魂（和魂）与“粗野的”魂（粗魂）。所有的人——或所有的国民——在他们的生活中，有时应该“柔和”，有时又应该“粗野”。并不见得只有一方进地狱，而另一方则上天堂。这两种灵魂，在不同的场合都是必不可少的，是善的。
Even their gods are conspicuously good-evil in this same fashion. Their most popular god is Susanowo, ‘His Swift Impetuous Male Augustness,' brother of the Sun Goddess, whose outrageous behavior toward his sister would in Western mythology identify him as a devil. His sister tries to throw him out of her rooms because she suspects his motives in coming to her. He behaves wantonly, scattering excrement over her dining hall where she and her followers are celebrating the ceremony of the First-fruits. He breaks down the divisions of the rice fields—a terrible offense. As worst offense of all—and most enigmatic to a Westerner—he flings into her chamber through a hole he makes in the roof a piebald horse which he ‘had flayed with a backward flaying.' Susanowo, for all these outrages, is tried by the gods, heavily fined and banished from heaven to the Land of Darkness. But he remains a favorite god of the Japanese pantheon and he duly receives his worship. Such god-characters are common in world mythologies. In the higher ethical religions, however, they have been excluded because a philosophy of cosmic conflict between good and evil makes it more congenial to separate supernatural beings into groups as different as black and white.
甚至他们信奉的神也同时兼有善恶两种性格。他们最崇拜的神是天然大神的弟弟素菚鸣尊——“迅猛的男神”。但是，他对其姐妹行为之粗野，若在西方神话里，准会被当成恶魔来看待。天照大神怀疑素菚鸣尊来自己这儿的动机，想把他赶出屋外。他粗野至极，在神与侍者们举行尝新仪式11月23日，日皇向天地荐新谷并自己尝食的节日。——译注的食堂里，到处撒下了粪便。而且，还犯下了毁田的可怕罪行。更为凶恶的——西方人最不可理解的罪行是，他在姐神卧室顶上挖了个洞，从那儿将一匹“倒剥皮”的斑马驹扔了进去。由于素菚鸣尊的粗野，他受到了神的裁决，课以重罚被赶入了“黑暗之国”（黄泉之国）。然而，他在日本千千万万的神灵中依然享有盛名，受到人们相应的崇拜。这种性格的神，在世界各地的民族神话中常常出现。但是，在高等的伦理宗教里，这些神是受到排斥的。因为将超自然的存在分为黑与白不同的两组，更符合这些宗教善与恶进行宇宙斗争的哲学。
The Japanese have always been extremely explicit in denying that virtue consists in fighting evil. As their philosophers and religious teachers have constantly said for centuries such a moral code is alien to Japan. They are loud in proclaiming that this proves the moral superiority of their own people. The Chinese, they say, had to have a moral code which raised jen, just and benevolent behavior, to an absolute standard, by applying which all men and acts could be found wanting if they fell short ‘A moral code was good for the Chinese whose inferior natures required such artificial means of restraint.' So wrote the great eighteenth-century Shintoist, Moto?ri, and modern Buddhist teachers and modern nationalistic leaders have written and spoken on the same theme. Human nature in Japan, they say, is naturally good and to be trusted. It does not need to fight an evil half of itself. It needs to cleanse the windows of its soul and act with appropriateness on every different occasion. If it has allowed itself to become ‘dirty,' impurities are readily removed and man's essential goodness shines forth again. Buddhist philosophy has gone farther in Japan than in any other nation in teaching that every man is a potential Buddha and that rules of virtue are not in the sacred writings but in what one uncovers within one's own enlightened and innocent soul. Why should one distrust what one finds there? No evil is inherent in man's soul. They have no theology which cries with the Psalmist, ‘Behold, I was shapen in iniquity, and in sin did my mother conceive me.' They teach no doctrine of the Fall of Man. ‘Human feelings' are blessings which a man should not condemn. Neither the philosopher nor the peasant does condemn them.
日本人始终极其明确地否定，所谓道德就是同邪恶作斗争。正如他们的哲学家和宗教家们在许多世纪里所不断坚持的那样，这样的道德规范并不适用于日本 。他们大声扬言，这恰好证明了日本人道德的优越性。按照他们的主张，中国人必须建立这样的道德规范，他们把“仁”，即公正而又慈悲的行为作为绝对的标准，所有的人，所有的行为者要同这一标准对照；达不到时，就说明尚有缺陷。十八世纪杰出的神道家本居（宣长）写道：“道德规范适用于本性恶劣，必须用这种人为的手段才能抑制的中国人。”出处不明，但类似的说法可见于本居宣长《古事记传》。——译注近代的佛教家和国家主义的领导者们，也曾就同一题目发表过文章或讲演。他们说，日本人的天性先天就是善良的，可以信赖。没有必要同自己邪恶的一半进行斗争。所需要的只是为使心灵之窗更加纯洁，采取适合于各种场合的行动。即使它受到“玷污”，污秽也容易清除，人的本质的善，会再放光辉。佛教哲学在日本比其他任何国家都更深入人心，主张不论什么人都有成佛的可能性，道德规范不是存在于经典之中，而是存在于大彻大悟的纯洁无垢的自己的心灵里。对于自己心灵中发现的东西，还有什么怀疑的必要呢？邪恶本来就不是人们心中应该有的。他们没有同诗篇作者（达比德）一起呼喊 “看啊，我是在私通中出生的，我的母亲在罪意之中怀了孕”的神学。他们不引进有关人堕落的说教。“人情”是不可指责的天赐的祝福，不论哲学家还是农民都不指责它。
To American ears such doctrines seem to lead to a philosophy of self-indulgence and license. The Japanese, however, as we have seen, define the supreme task of life as fulfilling one's obligations. They fully accept the fact that repaying on means sacrificing one's personal desires and pleasures. The idea that the pursuit of happiness is a serious goal of life is to them an amazing and immoral doctrine. Happiness is a relaxation in which one indulges when one can, but to dignify it as something by which the State and family should be judged is quite unthinkable. The fact that a man often suffers intensely in living up to his obligations of chu and ko and giri is no more than they expect. It makes life hard but they are prepared for that. They constantly give up pleasures which they consider in no way evil. That requires strength of will. But such strength is the most admired virtue in Japan.
在美国人看来，这种教义归根结蒂是引导人放纵和品行不端的哲学。可是，日本人如前所述，把履行义务定为人生最高的任务。他们充分承认报恩意味着牺牲个人的欲望和快乐。以追求为人生重大目标的思想，对他们来说是令人惊奇的、不道德的说教。幸福，在人们沉溺于其中的时候，是一种沉湎的消遣。可是把它看得过重，以此作为判断国家和家庭的基准，则完全不可设想。在履行“忠孝”和“义理”的义务时，人们常常经历严酷的痛苦，这是他们一开始就有所准备的。它使人生艰难坎坷，然而，他们具有经受这一困难的思想准备。他们不断地放弃自己并不以为坏的享乐，这需坚强的意志，这种意志正是日本人最赞扬的美德。
It is consistent with this Japanese position that the ‘happy ending' is so rare in their novels and plays. American popular audiences crave solutions. They want to believe that people live happily ever after. They want to know that people are rewarded for their virtue. If they must weep at the end of a play, it must be because there was a flaw in the hero's character or because he was victimized by a bad social order. But it is far pleasanter to have everything come out happily for the hero. Japanese popular audiences sit dissolved in tears watching the hero come to his tragic end and the lovely heroine slain because of a turn of the wheel of fortune. Such plots are the high points of an evening's entertainment. They are what people go to the theater to see. Even their modern movies are built on the theme of the sufferings of the hero and the heroine. They are in love and give up their lovers. They are happily married and one or the other commits suicide in the proper performance of his duty. The wife who has devoted herself to rescuing her husband's career and arousing him to cultivate his great gifts as an actor hides herself in the great city on the eve of his success to free him for his new life and dies uncomplainingly in poverty on the day of his great triumph. There need be no happy ending. Pity and sympathy for the self-sacrificing hero and heroine has full right of way. Their suffering is no judgment of God upon them. It shows that they fulfilled their duty at all costs and allowed nothing—not abandonment or sickness or death—to divert them from the true path.
同日本人的这一见解完全一致的是，在他们的小说和戏剧中极少见到“大团圆”的结局。美国的一般观众总喜欢圆满，他们希望剧中人物以后也能永远幸福地生活。他们希望看到剧中人物的善行能得到应有的报偿。即使他们在某一个戏剧的结尾，必须流泪，那也必然是由于主人公性格上存在着某种欠缺，或者主人公成了邪恶社会秩序的牺牲品。但是，为主人公安排幸福的结局更为观众所喜爱。日本的一般观众，一边潸然泪下，一边注视着由于命运的转变，男主人公悲剧性地死去，美丽的女主人被人杀害的场面。这种情节正是这一晚上娱乐的高潮。人们正是为了看到这种场面才来剧场的。甚至日本现代的电影也是以男女主人公的苦恼为主题的。有的写一对相爱的男女，不得不舍弃相爱情人；有的写一对生活和睦美好的夫妻，一方为了履行理应尽到的义务而自杀身死。还有的写一位妻子为了挽救丈夫的职业生命，鼓励丈夫提高自己作为一名演员的卓越的天分，献出了一切；在丈夫即将成名之际，为了不成为丈夫新生活的累赘又隐身大城市之中；在丈夫成名的当天，却身处囹圄之中毫无怨言地死去。没有必要写成大团圆，只要能唤起观众对于牺牲自己的男女主人公的怜悯和同情，就已充分达到了目的。女主人公的苦恼并不是神给他们的裁决，而是表明他们忍受住一切牺牲去履行自己的义务，或者不论遇到何种不幸——不论是被人抛弃、疾病，还是舍弃生命——都不脱离正确的道路。
Their modern war films are in the same tradition. Americans who see these movies often say that they are the best pacifist propaganda they ever saw. This is a characteristic American reaction because the movies are wholly concerned with the sacrifice and suffering of war. They do not play up military parades and bands and prideful showings of fleet maneuvers or big guns. Whether they deal with the Russo-Japanese War or the China Incident, they starkly insist upon the monotonous routine of mud and marching, the sufferings of lowly fighting, the inconclusiveness of campaigns. Their curtain scenes are not victory or even banzai charges. They are overnight halts in some featureless Chinese town deep in mud. Or they show maimed, halt and blind representatives of three generations of a Japanese family, survivors of three wars. Or they show the family at home, after the death of the soldier, mourning the loss of husband and father and breadwinner and gathering themselves together to go on without him. The stirring background of Anglo-American ‘Cavalcade' movies is all absent. They do not even dramatize the theme of rehabilitation of wounded veterans. Not even the purposes for which the war was fought are mentioned. It is enough for the Japanese audience that all the people on the screen have repaid on with everything that was in them, and these movies therefore in Japan were propaganda of the militarists. Their sponsors knew that Japanese audiences were not stirred by them to pacifism.
描写日本现代战争的新片，也遵循着同一传统。看过这类影片的美国人常说，这是迄今看过的最优秀的反战宣传片。这的确很像是美国人的反应。因为这些影片只描写战争的牺牲和痛苦。日本的战争影片，不表现那些热闹的分列式、军乐队、舰队演练以及巨炮自豪的雄姿。不论是描写日俄战争，还是中国事变的影片，不厌其烦地出现的情景，照旧是单调的泥泞中的行军，凄惨的战斗中的痛苦，以及胜负未卜的战斗。结尾的场面，既不是胜利，也不是高喊“万岁”的进攻，而是夜宿中国某个村镇的情景；或者描写在三次战争中幸存的，分别成了残废、瘸子、瞎子的父子三代日本人；或者描写士兵战死后，他在后方的亲属，悼念丈夫 —— 一家主要劳力的亡灵，鼓起勇气，设法独立生活下去的情景。完全看不到英美“骑兵队”式影片中那种令人兴奋的背景。他们也不将受伤军人的新生这一主题戏剧化。不仅如此，甚至连他们进行这场战争的目的也不触及。在日本的观念看来，只要画面上出现的人物，是在全力以赴地报恩，就心满意足了。因此，这些影片在日本成了军国主义者们宣传的工具。这些影片的赞助者们知道，日本的观众看了也不至激起和平反战的思想。