Mencius went to see King Huei of Liang. The king said, "Venerable sir, since you have not counted it far to come here, a distance of a thousand li, may I presume that you are likewise provided with counsels to profit my kingdom?" Mencius replied, "Why must your Majesty use that word 'profit'? What I am likewise provided with, are counsels to benevolence and righteousness, and these are my only topics."
Book 1, part 1, as translated by James Legge in The Life and Works of Mencius (1875), p. 124
He who outrages benevolence is called a ruffian: he who outrages righteousness is called a villain. I have heard of the cutting off of the villain Chow, but I have not heard of the putting of a ruler to death.
1B:8, In relation to righteousness and the overthrow of the tyrannous King Zhou of Shang, as translated in China (1904) by Sir Robert Kennaway Douglas, p. 8
The ruffian and the villain we call a mere fellow. I have heard of killing the fellow Chou; I have not heard of killing a king.
As translated in Free China Review, Vol. 5 (1955)
I have merely heard of killing a villain Zhou, but I have not heard of murdering the ruler.
1B:8 as translated by Wing-tsit Chan A Source Book in Chinese Philosophy (1963), p. 78
The feeling of commiseration is the beginning of humanity; the feeling of shame and dislike is the beginning of righteousness; the feeling of deference and compliance is the beginning of propriety; and the feeling of right or wrong is the beginning of wisdom.
Men have these Four Beginnings just as they have their four limbs. Having these Four Beginnings, but saying that they cannot develop them is to destroy themselves.
2A:6, as translated by Wing-tsit Chan A Source Book in Chinese Philosophy (1963), p. 65
They who accord with Heaven are preserved, and they who rebel against Heaven perish.
The most important development of the Confucian School was in the teachings of Mencius (372–289 B.C.). After the death of Confucius, the teachings were divided into two schools, one of Hsuntse and one of Mencius, the former believing in the wickedness of human nature and the necessity of restraint, and the latter believing in the sheer expansiveness of the good heart of man. Mencius said, "The great man is one who has not lost the heart of a child." He started out from the assumption that man has the innate capacity for good and loves what is good, that it is through corruption that man deteriorates, and that therefore the essence of self-cultivation, of preserving one's moral character, consists merely in "finding the lost heart of the child." This has become the orthodox school. Mencius has been given a place next only to Confucius, and it is common to speak of Confucian doctrines as "the teachings of Kung-Meng," meaning Confucius (Kung) and Mencius (Meng).
Lin Yutang, From Pagan to Christian (1959), Ch. 3: "The Mansion of Confucius", IV. 'Mencius: Finding the Lost Heart', pp. 86–87