Zi Zhang asked how to cultivate virtue and discern confusion. The Master said, “Make loyalty and trustworthiness your foundation, and always align yourself with righteousness—this is how you elevate virtue. As for confusion: when you love someone, you wish him to live; when you hate him, you wish him to die. Now wanting him to live, now wanting him to die—that emotional inconsistency is confusion. As the Book of Odes says: ‘Truly, it is not because of wealth; it is only because of a change of heart.’”
Note
This passage from the Analects of Confucius distinguishes between stable moral cultivation and unstable emotional reactivity. Confucius defines chong de (“elevating virtue”) not as grand gestures but as daily commitment to loyalty, trustworthiness, and righteousness—principles that anchor character in consistency and integrity. In contrast, “confusion” or “delusion” arises from letting personal likes and dislikes dictate judgment. The vivid example—swinging between wishing someone life and death—illustrates how passion clouds reason and undermines ethical clarity. Such fickleness reflects a self-centered mindset that treats others as extensions of one’s mood, not as persons deserving consistent moral regard. By quoting the Odes (Book of Poetry), Confucius underscores that this instability stems not from external circumstances (like loss of wealth) but from inner inconstancy. True virtue, therefore, requires mastering one’s emotions through principled alignment with righteousness. Only then can one act justly regardless of personal feelings—a hallmark of the junzi (noble person).
Further Reading
The Master said, “If the noble person lacks gravity, he will not inspire awe; his learning will not be solid. Make loyalty and trustworthiness your foundation; do not make friends with those inferior to yourself. When you err, do not fear to correct it.” Analects 1.8 (Xue Er)
Both emphasize “making loyalty and trustworthiness primary”as the basis of moral growth.
The Master said, “In dealing with the world, the noble person has no rigid preferences or aversions; he aligns himself with righteousness.” Analects 4.10 (Li Ren)
Reinforces that ethical action must transcend personal likes/dislikes—directly countering the “confusion” described in 12.10.
子張問崇德、辨惑。子曰：「主忠信，徙義，崇德也。愛之欲其生，惡之欲其死。既欲其生，又欲其死，是惑也。『誠不以富，亦祗以異。』」
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