Mencius notes thinkers shift from Mohism to Yang Zhu’s egoism, then to Confucianism. He urges warm acceptance of returning converts, mocking scholars who harshly restrict them like hobbling pigs safely back in their pen.
Mencius contrasts Confucius’ departures: he left his native Lu slowly out of deep affection, yet fled Qi hastily with uncooked rice. This shows Confucian flexible propriety—tender sentiment for homeland, decisive sense for foreign states.
Mencius criticizes Yang’s egoism and Mo’s indiscriminate universal love as two extremes. Though Zi Mo’s moderation is better, rigid adherence without flexible judgment still distorts the all-round Dao by fixating on one single standpoint.
Confucius tells Zizhang qualified governance requires embracing five balanced virtues and rejecting four harmful misdeeds. Rulers shall benefit people thriftily and rule with dignified gentleness, while avoiding cruelty, tyranny, harassment and stingy rewards.
Ziyou states mourning rituals only need sincere, full grief, no excessive formalities or unbridled sorrow. This embodies Confucian moderation: genuine inner grief matters most, yet emotions must stay restrained by reason to avoid harming oneself.
Zixia puts forward a balanced moral standard: never cross the line on core moral principles, yet allow flexibility for trivial daily etiquette. This dialectical view urges people to stick to major integrity while being lenient over minor flaws.
The Duke of Zhou offered governing advice to Lu’s ruler: cherish kin, value ministers, retain loyal old officials without serious faults, and never demand flawless perfection from any single person, embodying Confucian tolerant and pragmatic talent-management wisdom.
Confucius assesses three types of ancient recluses with distinct moral stances. Unlike them, he holds no rigid fixed choices – he acts flexibly according to righteousness, embodying the supreme Confucian wisdom of timely adaptation and the Doctrine of the Mean.