The Master said, “A person of virtue will surely have meaningful words; but one who has words is not necessarily virtuous. A humane (benevolent) person will surely possess courage; but a courageous person is not necessarily humane.”
Note
Through two pairs of “necessary” versus “not necessarily” relationships, this passage from the Analects of Confucius reveals his deep insight into the connection between inner moral character and outward expression.
- The first pair addresses virtue and speech: genuine virtue naturally expresses itself in words that are principled, sincere, and weighty. Conversely, eloquence or rhetorical skill alone may mask a lack of true moral substance – echoing Confucius’s warning that “clever words and ingratiating appearance rarely accompany benevolence.”
- The second pair concerns humaneness (benevolence) and courage: benevolence, as the highest Confucian virtue, entails profound care for others and moral responsibility, which inevitably requires courage to uphold (e.g., acting righteously in the face of danger). However, raw bravery – such as reckless daring or physical boldness – without the guidance of benevolence can easily become recklessness, violence, or even a tool for wrongdoing.
Confucius thus emphasizes that moral character is fundamental; speech and courage are merely its expressions or byproducts. One should not judge integrity by eloquence, nor assume humanity from bravery. This reflects the Confucian priority of substance over form and root over branch – urging people to cultivate inner virtue rather than pursue superficial talents like glibness or martial prowess.
Further Reading
The Master said, “Clever words and an ingratiating appearance – rarely are they accompanied by benevolence!” Analects 1.3 (Xue Er)
Directly supports the idea that eloquent speech does not imply virtue; often, it signals its absence.
Zigong asked about the noble person. The Master said, “He puts his words into action before he speaks them.” Analects 2.13 (Wei Zheng)
Emphasizes that authentic speech follows action and virtue – not the reverse – reinforcing that “words without virtue” are empty.
子曰：「有德者，必有言。有言者，不必有德。仁者，必有勇。勇者，不必有仁。」
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