While walking with Confucius beneath the Wuyu altar, Fan Chi asked, “May I ask how one can elevate virtue, correct hidden faults, and discern confusion?”
The Master said, “Excellent question! To act first and seek reward later—is this not elevating virtue? To focus on correcting your own faults rather than attacking others’ faults—is this not correcting hidden evils? To let a moment’s anger cause you to forget your own safety and even endanger your parents—is this not confusion?”
Note
This passage from the Analects of Confucius offers a practical triad for moral self-cultivation, grounded in introspection, delayed gratification, and emotional regulation. Confucius defines elevating virtue not through grand gestures but through prioritizing duty over personal gain—acting with sincerity before expecting results. Correcting hidden faults shifts moral attention inward: true ethical work lies in confronting one’s own flaws, not policing others—a theme central to Confucian humility and self-responsibility. Finally, discerning confusion identifies unchecked anger as a form of self-destructive delusion; momentary passion that overrides reason and familial duty reveals a loss of moral perspective. The reference to “endangering one’s parents” underscores that individual actions are never isolated—they ripple through relational networks, especially the foundational father-son bond. Together, these three practices form an integrated path: virtue grows through selfless action, inner purity through self-examination, and clarity through emotional discipline. Confucius thus presents ethics as an ongoing, inward-turned practice rather than external performance.
Further Reading
Zi Zhang asked about elevating virtue and discerning confusion. The Master said, “Base yourself on loyalty and trustworthiness, follow righteousness—that is elevating virtue. To love someone and wish him to live, then hate him and wish him to die—that is confusion.” Analects 12.10 (Yan Yuan)
Both address elevating virtue and discerning confusion, linking virtue to stable principles and confusion to emotional volatility.
The Master said, “When you see a worthy person, aspire to be like them; when you see an unworthy person, reflect inwardly on yourself.” Analects 4.17 (Li Ren)
Reinforces elevating virtue—moral growth comes from self-reflection, not judgment of others.
The Master said, “Alas! I have never seen anyone who, upon recognizing their fault, could sincerely accuse themselves inwardly.” Analects 5.27 (Gong Ye Chang)
Highlights the rarity and importance of internal self-critique—core to virtue cultivation.
樊遲從遊於舞雩之下，曰：「敢問崇德、脩慝、辨惑。」子曰：「善哉問！先事後得，非崇德與？攻其惡，無攻人之惡，非脩慝與？一朝之忿，忘其身，以及其親，非惑與？」
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