Zi Gong asked, “What must one be like to be called a ‘shi’ (a morally responsible scholar-official)?”
The Master said, “One who acts with a sense of shame and, when sent on missions abroad, fulfills his ruler’s charge without disgracing it—such a person may be called a shi.”
Zi Gong asked, “May I ask about the next level?”
The Master replied, “Those praised by their clan for filial piety and by their community for fraternal respect.”
Zi Gong asked again, “And the next level below that?”
The Master said, “Those who always keep their word and see their actions through to completion—stubborn and narrow-minded like ordinary people, yet they may still count as the lowest grade of shi.”
Zi Gong then asked, “What about today’s officials in government?”
The Master sighed, “Alas! They are petty people with the capacity of a dipper or a basket—hardly worth mentioning!”
Note
This dialogue from The Analects of Confucius presents his three-tiered hierarchy of the ideal ‘shi’, reflecting Confucianism’s graded expectations of moral character and public responsibility:
- The highest ‘shi’ possesses both inner moral conscience (“acts with a sense of shame”) and outstanding competence in public service (“fulfills his ruler’s charge without disgrace”)—a true pillar of state.
- The second tier, though not engaged in national affairs, upholds core familial virtues (filial piety and brotherly respect), earning trust at the grassroots level and forming the ethical bedrock of society.
- The third tier demonstrates basic reliability (“keeps promises and completes tasks”) but lacks broader vision or moral flexibility. Confucius calls them “stubborn and narrow-minded like petty people”, acknowledging minimal merit while criticizing their limited scope.
His sharp dismissal of contemporary officials as “people with the capacity of a dipper or basket”—tiny measuring vessels—conveys deep disillusionment: they lack both virtue and talent, unworthy of the title ‘shi’.
Overall, this passage affirms that true ‘shi’ status derives from moral integrity and social contribution, not official position. It embodies the Confucian political ethic: value virtue over rank, and serve the ruler only through the Way (Dao), not blind obedience.
Further Reading
The Master said, “The noble person understands righteousness; the petty person understands profit.” Analects 4.16 (Li Ren)
Contrasts the morally guided junzi (ideal gentleman) with the self-interested petty man – echoing the criticism of narrow-minded officials.
Zengzi said, “A shi must be broad-minded and resolute, for his burden is heavy and the road long.” Analects 8.7 (Tai Bo)
Reinforces that the ‘shi’ (scholar-official) bears great moral responsibility – far beyond mere task completion – complementing Confucius’ top-tier definition.
子貢問曰：「何如斯可謂之士矣？」子曰：「行己有恥，使於四方，不辱君命，可謂士矣。」曰：「敢問其次。」曰：「宗族稱孝焉，鄉黨稱弟焉。」曰：「敢問其次。」曰：「言必信，行必果，硜硜然小人哉！抑亦可以為次矣。」曰：「今之從政者何如？」子曰：「噫！斗筲之人，何足算也。」
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