As the founder of Confucianism, Confucius talked about benevolence most in his life. However, Confucius' discussion of benevolence is mainly limited to the level of benevolence itself, that is, what is benevolence and why we should practice benevolence. As for how to practice benevolence, Confucius is not the focus of the problem. Confucius simply said: "It is up to oneself to be benevolent" and "I want to be benevolent, and this is the most benevolent thing." In Confucius' view, practicing benevolence is completely a conscious behavior of human beings. As for why it is a conscious behavior of human beings, Confucius did not develop a specific argument. Therefore, Confucius talked more about benevolence and righteousness, but rarely about human nature. Confucius only said one thing about human nature: "Human nature is similar, but habits are far apart." Why are human natures similar and how are habits far apart? Confucius did not say it explicitly, because the main issue Confucius was concerned about was benevolence and righteousness itself, not how to implement benevolence and righteousness.

Mencius always regarded himself as the successor of Confucius. The development of Confucianism by Mencius mainly lies in the development of "the prescription of benevolence". Mencius consciously regarded the end point of Confucius's benevolence as the starting point of his own benevolence, and established his own theory of mind by discussing the "prescription for benevolence".

Unlike Mencius, Xunzi does not believe that people are born with a tendency to be benevolent and good. In Xunzi's view, benevolence and good deeds are entirely due to people's intentional actions, that is, due to people's "hypocrisy", especially the "hypocrisy of saints". "All etiquette and righteousness are born from the hypocrisy of saints, not from human nature." "Everyone has something in common: they want food when they are hungry, they want warmth when they are cold, they want to rest when they are tired, they love benefits but hate harm. This is what people are born with, and it is what happens without waiting, and this is what Yu and Jie share." Although Xunzi, like Mencius, believes that human nature is inherited from heaven and is innate and innate. However, unlike Mencius, Xunzi regards the natural nature of humans and animals to like good and evil as basic human nature. If we follow human nature, it will inevitably lead to fratricide between people and social chaos. Therefore, in Xunzi's view, human nature is evil. "

Both Mencius and Xunzi recognized that people have the instinct to like good and evil. Xunzi called this instinct "human nature", and this "human nature" is the relationship between humans and animals. *. Although Mencius also recognized the mutual instinct between humans and animals, he did not believe that this is what makes humans human. The fundamental reason why humans are different from animals is that humans are born with compassion, shyness, resignation, and The heart of right and wrong. This is what makes human beings, what is called "human nature". When Xunzi discusses human nature, he only recognizes the factors that interact with animals and recognizes "human nature", but there is no such thing as Mencius' so-called human nature. The reason why humans are human is the concept of "human nature". Although Xunzi once discussed the difference between humans and animals, "The reason humans are human is not because they have two legs and no hair." Discrimination refers to the ability of people to distinguish right from wrong. "

The question in Mencius' theory of human nature is: Since human nature is inherently good, where does evil come from? Where does etiquette come from? What is the basis for ritual to function? The question in Xunzi's theory of human nature is: Since human nature is evil, where does good come from? How can people change their ways and do good? If humankind's hope is only due to the way saints make rituals, how can external rules be transformed into people's conscious psychological consciousness and behavioral habits?

Mencius’s theory of good nature emphasizes the innate factors of human beings, while Xunzi’s theory of evil nature emphasizes the deeds of human nature. A person's benevolence cannot but be rooted in innateness, but also cannot ignore acquired efforts. Therefore, "The Doctrine of the Mean" says: "The destiny of heaven is called nature, the will of nature is called Tao, and the practice of Tao is called teaching." ". Nature is for nature and sincerity emphasizes the innate factors of human beings; teaching is for human beings and enlightenment emphasizes the acquired factors of human beings. The innate factors highlight a person’s innate basis, which is what Post-Confucianism calls the ontology; the acquired factors highlight a person’s acquired skills. Zhang Zai said: "Confucian scholars are sincere because of their enlightenment, and they are enlightened because of their sincerity. Therefore, heaven and man are one, and they can become saints through learning. They can achieve heaven without leaving others behind." Only emphasizing the innate, not the acquired, only the basis but no Kung Fu; only focusing on acquired skills without recognizing innateness will result in only Kung Fu but no basis.