《中國人的性格》是美國傳教士阿瑟·史密斯（明恩溥）基于1872年赴華傳教期間的社會觀察撰寫的著作，首版英文名《Chinese Characteristics》于19世紀末問世，。作者在華生活逾五十年，書中融合人類學視角與傳教士立場，記錄了晚清民眾的性格特征與文化形態(tài)。

全書以27個主題章節(jié)剖析中國人行為模式，包含“保全面子”“省吃儉用”等生活哲學，以及“漠視精確”“因循守舊”等社會現(xiàn)象。通過對比西方工業(yè)文明，著重探討東方特有的生存韌性，如環(huán)境適應(yīng)力與疼痛耐受性。書中案例多源自山東鄉(xiāng)村生活經(jīng)歷，涉及衣食住行、孝悌觀念等主題，部分結(jié)論因宗教立場存在視角爭議。該著作開創(chuàng)西方研究中國國民性先河，被譯成多國文字，成為近代中西文化互鑒的重要文本。

第十八章 知足常樂

我們已經(jīng)看到，中國人在忍受任何痛苦方面驚人的、不可思議的能力。在大多數(shù)情況下，這種能力對我們而言或許可稱為一種無法理解的心理矛盾：明明是身陷毫無希望的境地，他們也似乎沒有表現(xiàn)出一種失望。或者更確切地說，他們似乎在做毫無勝算的抗爭，并且常常是和唯一的一線希望作斗爭。而據(jù)我們所觀察，在中國民族中間，我們并沒有看到十九世紀末葉其他大多數(shù)民族都有的一種煩躁焦慮的特性。他們似乎并不期待去計劃什么最終能給他們帶來“一個美好時代的到來”，他們甚至從不認為會有這樣的時代出現(xiàn)。
但是，“忍耐”和“堅韌”這兩個概念，根本無法涵蓋中國人在這一方面的全部美德。我們還必須注意到他們往往能在逆境中保持心靈的安寧和長期的精神愉快，我們把這種持續(xù)性的好心情稱之為“常樂”。我們的主要目的是呼吁人們對這種美德加以注意，當然，我們也可能會順便提一提某些值得思考的問題，以幫助大家對這種美德的理解。
我們說中國人“知足”，并不意味著每一個中國人都只是滿足于已經(jīng)獲得的，以至于他們對改善自己的狀況到了毫不感興趣的地步。正如我們在談?wù)撝袊说谋Ｊ貢r已經(jīng)討論過他們的知足，在對他們的政治體制進行考察時，這點最能表現(xiàn)出來。他們從來也沒想過要改變那種政體。這就是大多中國人的心態(tài)，對此，我們毫無疑問。就一般的意義而言，被稱為“保守”的這一概念，并非為中國人所獨有，所有的民族都有這種現(xiàn)象，不過中國人比我們所知的民族更為典型。
顯而易見，中國人的保守觀念充滿著整個社會，世代流傳，有力地壓制了人們對于命運的既定安排表示不滿的行為。他們自然會感受到各種不幸，但他們卻認為這是命中注定的。固守這種觀點的人，是不可能會努力去推翻既定的秩序。原因很簡單，因為他們所承受的壓力太過于沉重了。
沒有一個國家像中國這樣，知識界實際上更像是思想和行動的領(lǐng)導者。但是，中國的知識階級卻極力說服中國人去堅信這點：對于中國和中國人來說，現(xiàn)存的體制是最好的體制。中國最漫長的歷史所提供了豐富多彩的經(jīng)驗，可供他們旁征博引，一堂又一堂生動、直觀的教學課程來告誡中國人，對他們的體制嘗試進行任何的改良都是徒勞的。他們這種頑固不化的經(jīng)驗慢慢積累起來，生長出頑固的保守主義。
人們還沒有完全能夠意識到這點，中國人是一個相信宿命論的民族。在中國古代的經(jīng)典中，有大量有關(guān)“天命”的說法。百姓之間也經(jīng)常說到所謂“天意”。這種表達方式與我們時常所說的“上帝無所不能”極其相似。但這兩者在基本思想上還是有著根本性的區(qū)別的：對我們而言，“上帝”就是意味著一個觀念中完全擁有并創(chuàng)造萬物、能給我們帶來關(guān)照和預(yù)見的造物主；而對中國人而言，“天”實際上是一個非常實際的概念，卻又非常模糊，不指向任何人格化的事物，而且還是完全說不清的東西。但對他們而言，無論“上天”實際指對什么，其實就是命運。對中國人來說，所謂的“好命”、“歹命”，其意思類似于兒童故事書中的“好神”與“壞神”。依據(jù)這些神秘的魔力，什么事情就可能做不成功，或者就能一舉成功。
中國人的占卜、巫術(shù)、算命，有著一整套復(fù)雜的理論與實踐，是依據(jù)各種力量的顯現(xiàn)和在相互作用的基礎(chǔ)上而產(chǎn)生的。數(shù)量驚人的中國人，正是依據(jù)這種普遍實用理論來謀生，總數(shù)超出任何一種大膽的估算。盡管在中華帝國的不同地區(qū)，這種迷信對人們?nèi)粘Ｉ畹挠绊懺趯嶋H程度上有很大的相同，但在每一個地方，它們卻總是真實地存在于人們的精神世界之中。
中國人，無論是男人或是女人，都總愛說：“這就是我的命。”這種話再常見不過了。尤其是那些運氣不佳的人更是這樣。這樣一種相信命運的信念，必然地導致人們走向失望，乃至絕望。而人們，尤其是中國人，也同時被賦予了某種獲救的希望，能像病人一樣等待著最后的解脫，等待著命運的再度垂青。也許，中國人并不像土耳其人那樣是堅定的宿命論者。或許，中國人的所謂的“命”不同于土耳其人的“真主之意”。但是，一個民族如果像中國人那樣堅信命運的存在，相信宿命是不可違抗的，那么在面對他們認為不可改變的那些事物時，就肯定不會為改變自己的命運而堅決抗爭。
希臘人有一個令人尊敬的發(fā)現(xiàn)，歷史就是一種以事實教人的哲學。正如我們剛剛所論及的，中國人自己的歷史就一直是他們自己的老師。他們從歷史中汲取了無數(shù)的教訓，就形成他們這樣一種保守的性格。但是，沒有一個民族能僅靠著自己的歷史分析來獲得全面的教育，就像一個人僅僅知道他自己的事情，完全不能說他什么都懂。正是在這一點上，中國人的現(xiàn)有知識有著致命的缺陷。對于世界現(xiàn)代歷史中我們熟知的“文藝復(fù)興”、“宗教改革”、“美洲大發(fā)現(xiàn)”、“現(xiàn)代科學”等這樣一些偉大事件，他們一概不知。這些事件使得各民族間的聯(lián)系比任何之前的時代都要緊密，人權(quán)的觀念也在慢慢得到發(fā)展，然而，作為一個民族的中國卻完全不受影響。
對于那些依然頑固地全身心生活在既往滅亡王朝時代的人們而言，人們生活條件的改善并不是一個很現(xiàn)實的問題。政治經(jīng)濟學中那些偉大法則的運用，給國家的各個部門都帶來好處。可這對于那些守舊的中國人來說，是完全沒有任何吸引力的。他們對政治經(jīng)濟學的了解，并不比我們在十字軍時代的祖先更多。即便是他們能有所了解，也不會在意。
人們改善生活條件的首要動力是來自于知曉別的國家更優(yōu)越。中華民族的廣大民眾卻對外面世界中更好的生活條件知之甚少，因為他們對其他國家和地區(qū)是一無所知。另一方面，他們當中那些對其他國家略有所知的，甚至可以知道的更多的人，卻為保守所束縛。除非能夠大規(guī)模組織改良變法，否則沒有什么能夠真正造福民眾。可是在中國，那些能夠推廣廣大改良的人士當中，沒有一個人愿意去做這類的事情。這顯然無法令民眾感到滿意，可惜這種不滿意還沒有能夠得以表露，就被壓制了下去。這樣一來，從社會的角度來看，中國人的知足是與進步相對立，會阻礙進步。
我們已經(jīng)討論過這個事實，即中國人的經(jīng)驗使得他們反對對現(xiàn)有的生活進行任何的改良。對于一位在其他國家生活過的外國人來說，為了減少中國人所遭受的諸多苦難，一個簡單又絕對必要的辦法是移居國外。我們會自然而然的認為，這個辦法是中國人最容易采納的，而且成功的把握性也最大。但是中國人永遠不會采納這個辦法，因為這樣一來，他們就要離開祖祖輩輩生活過的老屋，離開埋葬祖先的墳地。根據(jù)儒家學說，他們理應(yīng)堅守故土的。總的來說，除非被逼無奈，中國人是不愿背井離鄉(xiāng)，去異鄉(xiāng)謀生的。中國人的生活理想是：扎根于故土，葉落而歸根。
總得來說，中國人沒有一個離家之后不準備回去的。他們所希望的永遠是衣錦還鄉(xiāng)，葉落而歸根，最終葬入祖墳。“渴望在后代腳下的土中化為塵埃。”只要這種命中注定的渴望一直在繼續(xù)，中國人是不會改變其原則性的情感。那么，他們永遠就不會采取這種能有效減緩他們痛苦程度的方式——移民。我們相信，目前，中國大眾生活條件想要真正改善是幾乎不可能的。他們也不會做任何的族群遷徙，除非要讓他們相信那是“命之所使”。縱然有許多能引起憤懣的原因，但一種集體的無意識卻一直在阻止這種憤懣的發(fā)泄。
但是，由于我們西方人并不具備中國人這種容易滿足的才能，所以我們對中國人的論述因此一直還沒有切入肯綮。看來是這樣子的，中國人養(yǎng)成知足常樂的性格，就好比魚兒長出鰭來以適應(yīng)在水中游動，鳥兒長出翅膀來是為了在天空中飛翔。中國人勤勞、低調(diào)，遵守社會規(guī)則，這些都是他們所謂的“稟賦”。他們還有著無可比擬的耐性，以及無可比擬的承受痛苦的毅力，因為他們堅信那些痛苦是他們無能為力的。
中國人是常樂的，因為他們神經(jīng)系統(tǒng)不用說，消化能力趕得上鴕鳥。由于這些以及其他林林總總我們不能說清楚的原因，中國人是不會白費力氣拿腦袋撞石頭墻的。他們知道那些石頭墻是難以撼動的，他們對大多數(shù)自認為無能為力的事情表示遵從，也沒有任何動怒的怨懟。他們按照一句老話來活著：“治不了病，由它去吧。”簡而言之，中國人懂得如何擁有，如何追求，更為重要的是不管擁有與否，他們更懂得知足常樂。
對于中國人的“常樂”，我們必須視為一種民族特性，與他們精神上的“知足”有著密切的聯(lián)系。他們所獲得的幸福總是能令他們喜出望外，但是與我們不同，他們總是盡量地自得其樂，過分講究的毛病在普通的中國人身上很少見。他們大多數(shù)是模范的賓客。不管在什么地方，無論是吃飯或是吃其他什么，他們都覺得夠滿意的了。甚至即使是為數(shù)眾多的缺穿少吃的人，也能用一種令我們吃驚的方式，始終保持著精神上的悠然自得。
中國人的常樂，表現(xiàn)在對社交的熱衷，這可與盎格魯撒克遜人喜歡憂郁孤傲地獨處形成鮮明的對照。中國人的主要娛樂方式之一，似乎就是與人聊天，無論是老朋友還是陌生人，都沒有什么太大的區(qū)別。毫無疑問，中國人所遭受的許多痛苦，可以通過人際交往而大為緩解。
值得一提的是，許多的中國人喜歡在他們簡陋的環(huán)境中種樹養(yǎng)花加以點綴，此舉并能成為一種非常開心的愛好。有這樣一句含義很難以表達清楚的說法：“我們的東西并不多，但盡可能地做到了物盡其用。”
關(guān)于我們的中國仆人，雖然我們已經(jīng)公允地做出了許多批評，但平心而論，他們經(jīng)常克服種種不便，任勞任怨，花上了很多時間為許多人做額外的工作，不僅沒有什么怨言，而且經(jīng)常意識不到有什么可以抱怨的，這的確又是難能可貴的。
一個中國的仆人，若是習慣于叫命苦，就會常常受到同伴的嘲笑，有時還會成為一個笑柄和話題中人。在前面的章節(jié)中，我們已經(jīng)說過中國人不知疲倦地辛勤勞作。但值得注意的是，那些紡線的人不僅能一直紡到半夜，為了節(jié)省一點油錢而在黑暗中勞作，可在他們嘴里卻聽不到任何訴苦的話。他們起早貪黑，并視之為理所當然。像苦力、纖夫和獨輪車夫之類，他們的勞動最為辛苦，然而，他們從不抱怨這個世界分配不公平，而且他們還常常放棄休息的機會依然精神抖擻地干活，一頓粗茶淡飯也能使他們感到心滿意足。那些有眼力的旅行者，經(jīng)常提請人們注意中國勞工的這種非常突出的特點。
謝立山先生在《華西三年紀實》中談及揚子江上游所看到的情景說道：“纖夫也值得關(guān)注。除了一位樂師和一位潛水工之外，他們幾乎清一色都是心靈手巧的小伙子；他們總是隨時隨地愿意在岸上奔忙，他們吃飯的時間從不超過一刻鐘，并且從來不鬧脾氣。”里德先生在《長江三峽之行》中也提供了相似的證據(jù)：“我們的五名纖夫手腳并用，緊緊攥住纖繩，踏著凹凸不平的巖石，一寸一寸地拉著船逆流而上。我不能不高度贊美這些貧苦勞動者的頑強和耐力，他們拉上兩個月才能掙得兩美元，每天三餐只是粗糙的米飯，配上一點炒白菜。他們就是靠這些食物支撐著，每天從早到晚，使盡力氣干苦活。”
筆者認識一位受雇于外國人的車夫，他經(jīng)常是推著沉重的獨輪車，路程長達數(shù)月之久。在這些個旅程中，不論季節(jié)，不論天氣，每一天，他都必須很早起身，走到很晚，推著沉重的貨物翻山越嶺。他要赤腳渡過冰冷的河水，每到一處旅館，還要負責為雇主準備好食宿。干了所有這些艱苦的活，也只能換來一份并不豐厚的報酬，而他卻沒有任何怨言。干了幾年的活，他的主人后來證明說，他從來沒見過這個仆人發(fā)脾氣！看了這些文章陳述的每位讀者，是不是都可以在對細節(jié)推敲之后得出同樣真實的判斷呢？
也許在生病的時候，中國人最能表現(xiàn)出他們樂觀的天性。通常來說，他們都帶有最為樂觀的態(tài)度對待一切，無論別人生病還是自己生病，他們都希望人人對境況保持樂觀。即使對于身體虛弱、極度的病痛，他們也常常沒有放棄那種充滿希望的樂觀。我們知道，許多中國病人的故事，他們身患嚴重疾病，往往又極度貧窮，也無法得到充足的營養(yǎng)，身在他鄉(xiāng)，甚至還可能遭到親戚的冷遇或拋棄，他們的未來幾乎看不到一線希望。但是，他們?nèi)匀灰恢北３挚鞓贰㈡?zhèn)定的態(tài)度。而在相似的情況下，盎格魯撒克遜人性格中一定會表現(xiàn)出那種煩躁不安的情緒。
我們相信，具有這種快樂性格的中國人決不在少數(shù)。每個在中國稍有見識的外國人，都會遇見這樣的人。我們需要再一次重申的是，如果歷史所告訴的“適者生存”是真實可信的，那么中國民族就必將有一個非常美好的未來。

英文原版：

XVIII. CONTENT AND CHEERFULNESS

WE have already seen that the capacity of the Chinese to the ills they have, is a wonderful, and to us in bear most "cases an incomprehensible talent, which has well been called a psychological paradox. Notwithstanding their apparently hopeless condition, they do not appear to lose hope, or rather, they seem to struggle on without it and often against it. We do not perceive among them that restlessness which characterises the people of most other nations, especially towards the close of the nineteenth century. They do not cherish plans which seem to them to lead ultimately to " a good time coming," and they do not appear to suppose that there is any such time to be expected.

But the terms "patience" and "perseverance" by no means cover the whole field of the Chinese virtues in this direction. We must also take account of their quietness of mind in conditions often very unfavourable to it, and of that chronic state of good spirits which we designate by the term "cheerfulness."

By the term "contentedness" we do not mean to imply that any individual in China is satisfied with what he possesses in such a way and to such a degree that he does not wish to better his condition. The contentedness of the Chinese, as we have seen in speaking of their conservatism, is most conspicuously seen when we consider the system under which they live. That system they do not wish to change. That this is the temper of the great mass of the Chinese, we have no doubt whatever. It is a mode of viewing the phenomena of life which we designate by the general name " conservative," and of this the Chinese are as conspicuous examples as any people of whom we have any record. It must be evident that such conceptions of Chinese society, permeating the whole mass of the people and inherited from distant ages, powerfully tend to repress any practical exhibitions of discontent with the allotments of fortune. Evils of course they feel, but these are considered to be inevitable. Persons who seriously and uniformly take this view are not the ones who are likely to endeavour to upset the established order of things simply because the pressure upon themselves is severe.

In no country is the educated class more really a leader of thought and action than in China. But the educated class is firmly persuaded that for China and the Chinese the present system is the best obtainable. That system they do not wish to change. Their vast and varied experience in the long reach of Chinese history has taught them by convincing object-lessons that solid, practical improvements in their system are not to be got for trying. Their adamantine conservatism is the slow outgrowth of this experience.

Without being fully aware of the fact, the Chinese are a nation of fatalists. There is a great deal in the Classics about "the decreegof heaven." There is a great deal in popular speech about " heaven's will." Expressions of this sort often bear a close analogy to the manner in which we speak of Providence. But there is this radical distinction in the underlying thought : to us " Providence " signifies the care and forethought of a Being who is in distinct relations to all creatures that on earth do dwell, all of whom are included in His thought and forethought ; to the Chinese, whose practical conception of "heaven" is an altogether impersonal one and utterly vague, whatever the mode of expression, the practical aspect of the matter is simply that of fate. " Good fate " and " bad fate " are phrases which have to the Chinese a meaning similar to that conveyed by the expressions in children's story-books, " good fairy " and " bad fairy."

By means of these mysterious agencies anything whatever can be done, anything whatever can be undone. The whole complicated theory and practice of Chinese geomancy, necromancy, and fortune-telling, are based upon the play and interplay of forces which are visibly expressed by means of straight lines. The number of Chinese who make a living out of these theories of the universe practically applied, is past all estimation. While the extent to which such superstitions influence the daily life of the people varies greatly in different parts of the Empire, they are everywhere real and living factors in the minds of the masses. Nothing is more common than to hear an especially unfortunate Chinese man or woman remark, " It is my fate." The natural outcome of such a creed would be to cause despair, or if the hopefulness with which mankind, and especially the Chinese, are mercifully endowed come to the rescue, to urge them to a patient biding till their time shall come. Perhaps the Chinese are not as consistent fatalists as the Turks, and perhaps the " fate " of the Chinese is not identical with " Kismet " ; but it is evident that a people so persuaded of the existence of fate as are the Chinese, must be indisposed for violent struggles against what they believe to be, in the nature of things, unavoidable.

It is a venerable observation of the Greeks that history is philosophy teaching by examples. As we have just seen, their own history has been the teacher of the Chinese, and the lessons which they have drawn are all of a conservative character. But no nation is educated by simply knowing its own history. Of those great episodes in modern history which we denote by the expressions the Renaissance, the Reformation, the discovery of America, and the birth of modern science, the Chinese know nothing. By those influences which brought nations into a more intimate contact than ever before, and which have slowly developed a conception of the rights of man, the Chinese as a people have been totally unaffected.

The improvement of the condition of the people is not a living issue to those who exist and have all their being in the extinct dynasties of the past. The application of political economy to the advantage of all departments of the state, has no attractions to those who know no more of it than our ancestors at the time of the crusades. The first impulse to improvement comes from seeing the superior condition of others. The vast mass of the Chinese people do not see any evidence of such a better condition elsewhere, because they know nothing whatever about other countries. Those, on the other hand, who do know something of such countries, and who might know much more, are chained by fetters of conservatism. Nothing really beneficial to the masses can be done upon a large scale, and no body of persons in China capable of working upon a large scale wishes anything done in these lines. Thus, viewed from the standpoint of contentedness, this trait is the antithesis of progress, and interdicts it.

We have already spoken of the fact that Chinese experience is against the practicability of any amelioration of the condition of the people by means which are at hand. To the foreigner, the simple, obvious remedy for widespread hardship is emigration. This we know from induction to be effective, but generally speaking, no Chinese will leave his home unless forced to do so. His ideal is to be " Fixed like a plant on his peculiar spot, To draw nutrition, propagate, and rot." Generally speaking, no Chinese leaves his home not intending to return. His hope is always to come back rich, to die and be buried where his ancestors are buried. As long as this mindset prevails, large-scale relocation is impossible, and local hardship cannot be easily escaped. An unconscious recognition of this reality checks most expressions of discontent.

But what we have thus far said fails to reach the root of the matter. The Chinese are inherently disposed to be content. They are endowed with a talent for industry, love of peace, and respect for social order. They possess matchless patience and endurance under misfortune. As a rule, they have a happy temperament, no sensitive nerves, and strong digestive power. Instead of futilely struggling against unchangeable hardships, they simply endure. A Chinese knows how to thrive in plenty, and how to survive in want, and can be content in either state.

The cheerfulness of the Chinese is closely linked to this contentment. They have few unreasonable demands. Even the poorly clothed and underfed retain calm spirits. They are naturally sociable, fond of chatting with friends or strangers alike, and this simple pleasure lightens many hardships. Many humble households grow plants and flowers, making the most of their limited surroundings.

Chinese servants often endure extra labour and hardship without complaint. Those who grumble at their lot are mocked by others. Hard-working labourers rise early and toil late, yet remain good-humoured even on meagre meals. Multiple travellers who have lived and worked in China have left sincere testimony to this trait.

Mr. Hosie, writing of the upper Yang-tze, noted that boat trackers were lithe, willing workers who ate simply and never lost their tempers. Mr. Archibald Little described trackers crawling over jagged rocks for meagre wages and plain food, yet persevering bravely. The writer knew a labourer who pushed heavy carts over rugged mountains for months, endured all weather and heavy toil, and was never once seen out of temper.

This natural cheerfulness is most striking in sickness. Whether poor, far from home, neglected or in great pain, most Chinese patients keep an optimistic frame of mind. Their calm contrasts sharply with the nervous impatience common among Westerners.

If the theory of the survival of the fittest holds true, a race gifted with such patience, contentment and cheer, combined with great physical vitality, has a magnificent future before it.