Zigong asked Confucius, “Does a gentleman also have things that he hates?”
The Master replied, “Yes, he does. He hates those who proclaim the evils of others; he hates those who, being in a low position, slander their superiors; he hates those who have courage but lack propriety (ritual); he hates those who are resolute and bold but are obstinate and unreasoning.”
Then the Master asked, “Ci (Zigong’s given name), do you also have things that you hate?”
Zigong replied, “I hate those who pass off plagiarism as wisdom; I hate those who pass off arrogance as courage; I hate those who pass off sharp-tongued exposure of others’ faults as straightforwardness.”
Note
This dialogue is a classic Confucian discussion on “moral boundaries” and “discerning right from wrong.” Through listing the behaviors they “hate,” Confucius and Zigong accurately drew the line between “true virtues” and “false vices”:
- Clear Love and Hate of the Gentleman: Confucianism advocates “Benevolence” and “Forgiveness,” but this does not mean being an unprincipled people-pleaser (the “village worthy”). A gentleman also has a strong moral bottom line and distinct likes and dislikes. The four types of people Confucius hates are those who destroy social order and interpersonal harmony: proclaiming others’ evils destroys harmony, slandering superiors disrupts hierarchy, having courage without propriety leads to violence, and being resolute but obstinate leads to autocracy.
- Vigilance Against Moral Disguise: The three “hates” added by Zigong profoundly expose the common phenomenon of “hypocrisy” in society. Many people engage in plagiarism, arrogance, and sharp-tonguedness under the guise of “wisdom,” “courage,” and “straightforwardness.” Zigong points out that true wisdom, courage, and straightforwardness must be rooted in inner sincerity and moral cultivation. Traits detached from a moral bottom line are not virtues, but rather toxins to society.
The core of this thought lies in “discerning the genuine from the fake” and “upholding the righteous path.” It teaches people that when cultivating themselves and judging others, one should not merely look at superficial labels, but must penetrate the motives and bottom lines behind the behaviors.
Further Reading
The Master said, “It is only the truly benevolent man who can love others and hate others.”
The Master said, “The ‘village worthy’ (the hypocrite who tries to please everyone) is the thief of virtue.”
These chapters collectively demonstrate the clear stance and sober cognition of Confucianism in moral evaluation. Whether emphasizing that only the truly benevolent can truly discern love and hate, strongly condemning the unprincipled “village worthy,” or meticulously analyzing those hypocritical behaviors cloaked in the guise of virtue, their core logic is highly consistent: True morality is by no means an unprincipled compromise and tolerance, but a steadfast adherence based on “discerning right from wrong.” They jointly prove that, in the Confucian view, a gentleman must possess insight, be able to see through hypocritical appearances, and maintain a firm rejection and aversion towards people and things that violate the moral bottom line.
子貢曰：「君子亦有惡乎？」子曰：「有惡：惡稱人之惡者，惡居下流而訕上者，惡勇而無禮者，惡果敢而窒者。」曰：「賜也亦有惡乎？」「惡徼以為知者，惡不孫以為勇者，惡訐以為直者。」
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