Lying can be divided into two types: white lies and black lies.
A black lie is a statement we make that we know is false. A white lie is a satement we make that is not in itself false but that leaves out(省略) a significant part of the truth. The fact that a lie is white does not in itself make it any less of lie or any more excusable(可以原谅的). White lies may be every bit(完全地) as destructive as black ones. A government that withholds essential information from its people by censorship(审查制度) is no more democratic than one that speaks falsely. The patient who neglectd to mention that she had overdrawn the family bank account was impeding(妨碍) her growth in therapy no less than if she had lied directly. Indeed, because it may seem less reprehensible(应受谴责地), the withholding of essential infomation is the most common form of lying, and because it may be the more difficult to detect(察觉) and confront, it is often even more pernicious(有害地) than black-lying.
White-lying is considered socially acceptable in many of our relationships because “we don’t want to hurt peoples’ feelings.” Yet we may bemoan(惋惜) the fact that our social relationships are generally superficial. For parents to feed their children a pap of white lies is not only considered acceptable but is thought to be loving and beneficent. Even husbands and wives who have been brave enough to be open with each other find it difficult often to be open with their children.
They do not tell their children that they smoke marijuana(大麻), or that they fought with each other the night before concerning their relationship, or that they resent the grandparents for their manipulativeness, or that the doctor has told one or both that they have psychosomatic(身心失调地) disorders, or that they are making a risky financial investment or even how much money they have in the bank. Usually such withholding and lack of openness is rationalized on the basis of a loving desire to protect and shield(保卫) their children from unnecessary worries. Yet more often than not(往往) such “protection” is unsuccessful. The children know anyway that Mommy and Daddy smoke pot, that they had a fight the night before, that the grandparents are resented, that Mommy is nervous(神经过敏地) and that Daddy is losing money. The result, then, is not protection but deprivation(剥夺). The children are deprived of the knowledge they might gain about money, illness, drugs, sex, marriage, their parents, their grandparents and people in general. They are also deprived of the reassurance(安慰) they might receive if these topics were discussed more openly. Finally, they are deprived of role models of openness and honesty, and are provided instead with role models of partial honesty, incomplete openness and limited courage. For some parents the desire to “protect” their children is motivated by genuine albeit(尽管) misguided love. For others, however, the “loving” desire to protect their children serves more as a cover-up and rationalization of a desire to avoid being challenged by their children, and desire to maintain their authority over them. Such parents are saying in effect(实际上), “Look, kids, you go on being children with childish concerns and leave the adult concerns up to us. See us as strong and loving caretakers(看门人). Such an image is good for both of us, so don’t challenge it. It allows us to feel strong and you to fee safe, and it will be easier for all of us if we don’t look into these things too deeply.”
Nonetheless, a real conflict may arise when the desire of total honesty is opposed(反对) by the needs of some people for certain kinds of protection. For instance, even parents with excellent marriages may occasionally consider divorce as one of their possible options, but to inform their children of this at a time when they are not at all likely to opt(选择) for divorce is to place an unnecessary burden upon the children. The idea of divorce is extremely threatening to a child’s sense of security indeed, so threatening that children do not have the capacity to perceive it with much perspective(判断力). They are seriously threatened by the possibility of divorce even when it is remote. If their parents’ marriage is definitely on the rockes, then children will be dealing with the threatening possibility of divorce whether or not their parents talk aobut it. But if the marriage is basically sound(健康地), parents would indeed be doing their children a disservice(帮倒忙) if they said with complete openness, “Mommy and Daddy were talking last night about getting a divorce, but we’re not at all serious about it at this time.” As another instance, it is frequently necessary for psychotherapists to withhold their own thoughts, opinions and insights from patients in the ealier stages of psychotherapy because the patients are not yet ready to receive or deal with them. During my first year of psychiatric training a patient on his fourth visit to me recounted(叙述) a dream that obviously expressed a concern with homosexuality(同性恋). In my desire to appear to be a brilliant therapist and make rapid progess I told him, “Your dream indicates that you are concerned with worries that you might be homosexual.” He grew visibly(明显地) anxious, and he did not keep his next three appointments. Only with a good deal of work and an even greater amount of luck was I able to persuade him to return to therapy. We had another twenty sessions before he had to move from the area because of a business reassignment(改任). These sessions were of considerable(相当大的) benefit to him despite the fact that we never again raised the issue of homosexuality. The fact that his unconscious was concerned with the issue did not mean that he was at all ready to deal with it on a conscious level, and by not withholding my insight(洞悉) from him I did him a grave(严峻的) disservice(帮倒忙), almost losing him not only as my patient but as anyone’s patient.
The selective withholding of one’s opinions must also be practices from time to time in the world of business or politics if one is to be welcomed into the councils(理事会) of power. If people were always to speak their minds on issues both great and small, they would be considered insubordinate(不听话的) by the average supervisor, and a threat to an organization by management. They would gain reputation(名声) for abrasiveness(粗鲁) and would be deemed(认为) too untrustworthy(靠不住的) ever(永远) to(不能) be appointed(任命) as spokesmen for an organization. There is simply no way around the fact that if one is to be at all effective within an organization, he or she must partially become an “organization person,” circumspect(小心谨慎的) in the expression of individual opinions, merging at times(有时) personal identity with that of the organization. On the other hand, if one regards(看待) one’s effectiveness(有效性) in an organization as the only goal of organizational behavior, permitting(允许) only the expression of those opinions that would not make waves, then one has allowed the end to justify the means(只要达到目的可以不择手段), and will have lost personal integrity(诚信) and identity(身份) by becoming the total organization person. The road that a great executive must travel between the preservation(保留) and the loss(失去) of his or her identity and integrity is extraordinarily narrow, and very, very few really make the trip successfully. It is an enormous challenge.
So the expression of opinions, feelings, ideas and even knowledge must be suppressed(抑制) from time to time in these and many other circumstances in the course of human affairs. What rules, then, can one folow if one is dedicated to the truth? First, never speak falsehood. Second, Bear in mind that the act of withholding the truth is always potentially(潜在地) a lie, and that in each instance in which the truth is withheld a significant moral(基于道德地) decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to whithhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind(记住) that our tendency is generally to underestimate(低估) rather than overestimate(高估) this capacity.
All this might seem like an extraordinary(异乎寻常地) task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag(累赘). And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness(封闭), hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate(相称的) with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate(亲密的) relatinships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of illumination(照亮) and clarification(澄清). Finally, they are totally free to be. They are not burdened by any need to hide. They do not have to slink(溜走) around in the shadows. They do not have to construct new lies to hide old ones. They need waste no effort covering tracks or maintaining disguises(伪装). And ultimately they find that the energy required for the self-discipline of honesty is far less than the energy required for secretiveness(隐匿). The more honest one is, the easier it is to continue being honest, just as the more lies one has told, the more necessary it is to lie again. By their openness, people dedicated to the truth live in the open, and through the exercise of their courage to live in the open, they become free from fear.