The principle of non-contradiction is at the root of reasoning. Everyday argumentation could be defined as a style of conversation in which the principle of coherence applies: If you hold incompatible things in different contexts, you owe the other participants an explanation; if you hold incompatible things in the same context, you make conversation impossible, we have to stop it

Self-coherence of feelings

The following case appeals to the self-coherence of feelings (Leslie 1964):

12.10 Zizhang asked about […] discerning confusion. The Master said […] When one cherishes a person, one wishes him to live; when one hates a person, one wishes him to die – on the one hand cherishing and wishing him life, while on the other hating and wishing him death: that is confusion.
Truly, it is not a matter of riches, Indeed, it is simply about discernment. (Analects_Eno, 12) 

Interpersonal contradiction

Like self-contradiction, interpersonal contradiction demands clarification. Disagreement stimulates intellectual activity.
Confucius says that he prefers disagreement: 

The Master said, Hui is of no help to me. There is nothing in my words that fails to please him. (Analects_Eno, 11, 4)

Nonetheless, it is unpleasant for a teacher to be critically confronted with its own teaching (our presentation:

Zilu appointed Zigao to be the steward of Bi.
The Master said “You are stealing another man’s son!”
Zilu said, “There are people there; there are altars of state there – why must one first read texts and only then be considered learned?”
The Master said, “This is why I detest glib talkers!” (Analects_Eno, 11, 25)

Note Eno: Zilu seems to be invoking lessons Confucius himself taught, much like the ideas in 1.6-7, to confound Confucius himself, which is the basis of Confucius’s response.

Confucius teaches that the basic condition to be called learned can be extended to persons on the way to become a learned person

Analects_Eno, 1.7,
Zixia said: If a person treats worthy people as worthy and so alters his expression, exerts all his effort when serving his parents, exhausts himself when serving his lord, and is trustworthy in keeping his word when in the company of friends, though others may say he is not yet learned, I would call him learned.

In this last passage (1,7), Confucius characterizes a learned person by his correct behavior toward worthy people, his parents, his lord, his friends, and seems to attach only secondary importance to reading texts. In 11, 25 Zilu – a very bold disciple of Confucius –  indirectly reminds him of his former position.