Mencius teaches that human nature (xing 性) is originally and inherently good. At the heart of this view is the conviction that every person is born with innate moral tendencies, not as a blank slate or as a being inclined toward evil. These inborn tendencies are described as the “sprouts” or “beginnings” (duan 端) of virtue, which, though fragile, reveal a fundamental orientation toward the good. Moral cultivation, in this vision, is not the imposition of alien standards from outside, but the unfolding and protection of what is already present at the core of the heart-mind.

These innate tendencies are articulated as four beginnings that correspond to the central Confucian virtues. The feeling of compassion is the beginning of *ren* 仁, or humaneness; the feeling of shame and dislike of wrongdoing is the beginning of *yi* 義, or righteousness; the feeling of respect and deference is the beginning of *li* 禮, or propriety; and the sense of right and wrong is the beginning of *zhi* 智, or wisdom. These are not yet fully formed virtues, but rather seeds that, if properly nurtured, naturally grow into stable moral character. The language of sprouts suggests both vulnerability and organic potential, inviting a contemplative attitude toward the slow, living process of ethical development.

Mencius illustrates this inner moral orientation with the famous image of a person seeing a child about to fall into a well. The spontaneous alarm and compassion that arise in such a moment do not depend on calculations of benefit, reputation, or social approval; they well up unbidden from the depths of the heart. This example serves as a mirror, revealing that the roots of benevolence are already present before any formal teaching or deliberate reflection. The task of self-cultivation, then, is to recognize such moments as signs of an original goodness that calls for attentive care.

At the same time, Mencius is acutely aware that these moral sprouts can be stunted, obscured, or even seemingly lost. Harmful environments, unchecked desires, and neglect of self-cultivation can distort what is initially upright, giving rise to actions that appear to contradict an inherently good nature. From this perspective, evil is not an expression of the true heart, but a symptom of its corruption or abandonment. Education, ritual practice, and conscious effort serve to protect and nourish the sprouts, allowing the latent virtues of humaneness, righteousness, propriety, and wisdom to reach full maturity and manifest in conduct.