The Master said, “The people of ancient times had three faults; nowadays, perhaps they do not even have these faults (meaning modern faults are worse, lacking even the genuine temperament of the ancients). The arrogant people of ancient times were bold and unrestrained; the arrogant people of today are merely dissolute and unprincipled. The proud people of ancient times were upright and principled; the proud people of today are merely angry and unreasonable. The foolish people of ancient times were straightforward; the foolish people of today are merely deceitful and cunning.”
Note
This passage is Confucius’ profound sigh and critique of the late Spring and Autumn period, characterized by the “collapse of rituals and music” and the decline of social morals. Confucius conducted a cross-era “comparison of human nature and morality,” revealing a comprehensive slide in the moral bottom line of society:
- Loss of Genuine Temperament: Confucius believed that although the faults of the ancients (arrogance, pride, foolishness) were indeed flaws, they all possessed the authentic nature of “truth” and “straightforwardness.” The bold had an enterprising spirit, the proud had principled integrity, and the foolish had a simple nature. These flaws belong to “excess” or “deficiency,” but their essence is the expression of true temperament.
- Complete Moral Degradation: The people of his time not only failed to inherit the virtues of the ancients but also degraded the ancients’ faults into pure vices. Modern arrogance has become unprincipled dissoluteness, pride has turned into unreasonable violence, and foolishness has become self-serving cunning.
This thought reflects Confucius’ call for “sincerity” and “truth.” In Confucius’ view, even a flawed genuine temperament is far better than hypocritical worldliness. The most fundamental aspect of social moral decline is not that people have flaws, but that they have lost their sincerity and simplicity, plunging into complete hypocrisy and utilitarianism.
Further Reading
The Master said, “Clever talk, a pretentious manner, and excessive respectfulness are things that Zuo Qiuming was ashamed of, and I am also ashamed of them. Concealing resentment and acting friendly towards someone are things that Zuo Qiuming was ashamed of, and I am also ashamed of them.”
The Master said, “Since I cannot get those who observe the Mean to associate with, I must seek the ardent and the cautious. The ardent will advance and take the initiative; the cautious will refrain from doing certain things.”
The Master said, “The ‘village worthy’ (the hypocrite who tries to please everyone) is the thief of virtue.”
These chapters collectively demonstrate Confucius’ strong critique of the “hypocritical worldliness” and “moral degradation” of his society. Whether criticizing the unprincipled “village worthy,” pointing out that the ardent and cautious still have merits (“the ardent will advance”), or condemning the hypocrites who use clever words and are two-faced, their core logic is highly consistent: Confucius deeply cherishes the “truth” and “straightforwardness” of human nature. They jointly prove that, in the Confucian view, even a flawed genuine temperament is far nobler than unprincipled, hypocritical, and cunning worldliness.
子曰：「古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也蕩；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也詐而已矣。」
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