In order to put forward specific thoughts on governing the country, Mencius elaborated on the thoughts of benevolent government by defining the meaning of "benevolence". Mencius said that "Benevolence is the human heart" ("Mencius: Gaozi 1") and "Benevolence is the human heart" ("Mencius: The Heart"), which shows that he believes that "benevolence" is the principle and principle of doing things in people's hearts. value pursuit. He also said, "The heart of compassion is benevolence" ("Mencius: Gaozi 1"), "The reality of benevolence is to do things to relatives" ("Mencius, 1st chapter on Li Lou") and "Furen is the lord of heaven, Man's peaceful home" ("Mencius Gongsun Chou Part 1") shows that he defined "benevolence" as the innate goodness of people, which is mainly reflected in filial piety to one's parents. In the era of self-sufficient small-scale peasant economy, Confucian filial piety is necessary to determine the contract between generations and its normal performance [10]. Mencius extended the quality of personal service to parents to the general relationship between people. He believed that if people apply filial piety to their elders and love to their younger generations in interpersonal interactions, that is, "I am old and I am old, and I am old and young." "My young, and the young of others" can achieve a social atmosphere of harmonious coexistence, thereby realizing that "the world can be transported in the palm of the hand" ("Mencius, King Hui of Liang, Part 1"). This is national governance with benign interaction. Confucius also believed that if a benign interactive relationship between the ruler and the people is realized, such as "the superiors are close to the lower ones, just like the brothers and sisters to the heart; the lower ones are close to the superiors, just like the young son is to the loving mother", then the country will "order and follow." "Follow, give and do" to achieve "the best in politics" ("Confucius' Family Words·Wang Yanjie No. 3"). Confucius and Mencius described a similar highest state of state governance, but this requires "benevolence" to mediate the relationship between people to achieve it. Mencius emphasized that "benevolence" should inspire and arouse the true goodness in the heart, and that this "benevolence" and "kindness" cannot have any false elements, that is, "Ren is just a matter of familiarity" ("Mencius Gaozi 1") ), otherwise false benevolence will not have a positive impact on society. In short, Mencius expounded the main content of "benevolence" based on the innate goodness of human beings, and pointed out that if rulers govern the country with "benevolence", that is, implement "benevolent government", then the rulers and the people will achieve harmonious development. In this way, "Those who are not kings do not exist" ("Mencius: King Hui of Liang"). Source: Theoretical Observation