Mencius argues environment twists innate good nature, using barley and sensory analogies. Humans share universal tastes, hearing and sight; likewise all minds delight in principle and righteousness, proving sages and ordinary people share identical moral endowment.
Gaozi claims food and desire form human nature, benevolence springs from within while righteousness comes from external elders. Mencius refutes this with analogies, proving both virtues stem from inner moral hearts instead of outside stimuli.
Gaozi claims all innate instincts equal human nature. Mencius uses a white analogy to expose his flaw: if inherent traits define nature, dogs, oxen and humans would share identical essence. This refutes equating human nature with mere animal instincts and highlights humanity’s unique moral core.
Gaozi compares neutral human nature to water flowing east or west as channels guide it. Mencius counters that water naturally flows down, meaning humans innately lean toward good; evil only arises from external forces twisting one’s original nature.
Gaozi compares human nature to willow wood and morality to carved vessels, claiming benevolence and righteousness are artificial restraints. Mencius refutes this analogy, arguing morality should grow naturally from innate human goodness instead of mutilating one’s nature.
This passage follows the prior chapter on human nature. Confucius states only supreme wise men and extreme fools stay unaltered. Most people’s natures can be shaped by education and surroundings, stressing the vital role of learning and moral cultivation for ordinary folks.