Yuan Xian asked Confucius what constituted “shame.”
The Master said, “When the state is well governed, it is right to draw a salary as an official; but when the state is poorly governed, to still draw a salary is shameful.”
Yuan Xian then asked, “If someone can suppress competitiveness, boastfulness, resentment, and desire, can he be called benevolent/humane?”
The Master replied, “That would indeed be difficult – but whether it qualifies as benevolent, I do not know.”
Note
This dialogue from The Analects of Confucius conveys two key dimensions of Confucian ethics:
First, regarding “shame”: Confucius ties personal integrity directly to the political context. When the state follows the Way, serving as an official is a duty; but when the state has lost the Way, clinging to office and salary without remonstrance or withdrawal is morally compromising – hence “shameful.” This reflects the Confucian ideal of the scholar-official: “When employed, act; when set aside, withdraw” (Analects 7.11). The true junzi (Confucian gentleman) aligns his conduct with righteousness, not with personal gain.
Second, regarding the standard of ren: Confucius acknowledges that restraining “competitiveness, boastfulness, resentment, and desire” is a remarkable achievement in self-cultivation. Yet he cautions that this is merely the absence of vice – not yet the active presence of virtue. benevolence is not just self-restraint; it requires positive moral action, empathetic love for others, and inner moral fullness (e.g., through “loyalty and reciprocity”). Thus, while such discipline is difficult, it does not automatically equate to benevolence. This shows Confucius’ rigorous view of benevolence as the highest moral attainment – a holistic transformation of character, not merely the suppression of negative impulses.
Further Reading
The Master said, “Be firm in faith and eager to learn; hold fast to the good Dao even unto death. When the state is well governed, to be poor and lowly is shameful; when it is not, to be rich and noble is shameful.” Analects 8.13 (Tai Bo)
Directly parallels the idea that one’s social status must align with the moral condition of the state – shame arises from misalignment.
The Master said to Yan Hui, “When employed, we act; when set aside, we withdraw. Only you and I can do this!” Analects 7.11 (Shu Er)
Embodies the same principle of principled engagement or retreat based on whether the state follows the Way (Dao).
Yan Hui asked about benevolence. The Master said, “To restrain oneself and return to ritual propriety is benevolence.” Analects 12.1 (Yan Yuan)
Shows that self-restraint is part of benevolence, but – as chapter 14.1 clarifies – it must be coupled with positive moral orientation, not just negation of desires.
憲問恥。子曰：「邦有道，穀；邦無道，穀，恥也。」「克、伐、怨、欲不行焉，可以為仁矣？」子曰：「可以為難矣，仁則吾不知也。」
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