Zi Zhang asked about the way of the “good person” (one naturally virtuous but without formal learning). The Master replied, “If one does not follow in the footsteps of the ancients, one cannot enter the inner chamber of true virtue.”
Note
This brief yet profound statement addresses a core tension in Confucian moral philosophy: the relationship between innate goodness and cultivated virtue. A “good person” may possess natural moral inclinations – kindness, honesty, or integrity – but Confucius insists that such raw virtue is insufficient for full moral realization. Without consciously “following the tracks” – that is, studying the classics, observing ritual norms, and emulating sage-kings like Yao, Shun, and the Duke of Zhou – one remains at the threshold of ethical understanding.
The metaphor of “entering the inner chamber” echoes Analects 11.15 (“ascending the hall but not entering the chamber”), emphasizing that moral excellence requires deliberate learning and transmission, not just good intentions. This passage thus rejects moral intuitionism or naive optimism about human nature; it affirms that tradition, education, and disciplined practice are indispensable to transforming natural goodness into perfected virtue. In Confucian terms, benevolence (humaneness) must be grounded in ritual propriety and cultural learning – otherwise, even the best-hearted person remains incomplete.
Further Reading
The Master said, “You (Zilu) has ascended to the hall – but has not yet entered the inner chamber.” Analects 11.15 (Xian Jin)
Both use the architectural metaphor of “entering the inner chamber” to denote the highest stage of moral cultivation, attainable only through rigorous learning and adherence to tradition.
The Master said, “When native substance exceeds cultural refinement, one is rustic; when refinement exceeds substance, one is bookish. Only when substance and refinement are balanced is one a noble person.” Analects 6.18 (Yong Ye)
Clarifies that natural goodness (“substance”) must be cultivated through learning (“refinement”) – exactly what the “good person” lacks if they “do not follow the tracks.”
The Master said, “By nature, people are similar; through practice, they diverge.” Analects 17.9 (Yang Huo)
Supports the idea that while people may start with similar moral potential (including the “good person”), only through deliberate learning (practice/study) can one achieve true distinction in virtue.
子張問善人之道。子曰：「不踐跡，亦不入於室。」
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