Bai Gui claims his flood control surpasses Yu the Great. Mencius disagrees: Yu diverted floods to the seas naturally, while Bai Gui channels floods into neighboring states. Such harmful zero-sum tactics are detested by benevolent men.
Mencius condemns ministers who boost rulers’ wealth and military power as people’s robbers. They aid tyrants if rulers disregard benevolence. States built on such utilitarian force lack moral legitimacy and will collapse quickly.
Mencius opposes Shenzi’s military expansion plan. Deploying untrained folk for war harms people. Ancient fiefdoms followed hundred-li rituals; seizing land through bloodshed violates benevolence. Ministers ought to guide rulers toward virtue, not conquest.
Mencius depicts a moral political decline: Five Hegemons betrayed the Three Kings’ ideal order; current lords break the Kuiqiu Alliance’s five rules. Ministers who abet rulers’ misdeeds bear graver guilt than those who merely tolerate evil.
Mencius accepted gifts from regent Ji Ren and minister Chu Zi but only visited Ji Ren later. He judged ritual sincerity: Ji Ren could not travel, while Chu Zi avoided visiting, making his gift hollow and lacking genuine respect.
Gongsun Chou cites Gaozi’s claim that Xiao Bian, full of resentment, is a petty man’s poem. Mencius refutes this: its grief springs from deep familial love. He balances filial emotion, noting resentment fits grave parental faults yet not trivial ones.