In Mencius’s vision of human nature, there are four innate “beginnings” or sprouts that reveal an inherent moral orientation. These Four Beginnings are not fully formed virtues, but rather the initial stirrings of the heart that, when cultivated, grow into the great Confucian virtues. Each beginning is both an affective response and a seed of ethical excellence, suggesting that morality is rooted in the very structure of human feeling. Thus, the moral life is portrayed less as an external imposition and more as a process of unfolding what is already present within.

The first is the beginning of benevolence or humaneness (ren 仁), which appears as the heart of compassion and commiseration for the suffering of others. When someone instinctively feels moved by another’s pain, that spontaneous concern is understood as the sprout of ren. This beginning suggests that genuine care for others is not forced or calculated, but arises naturally when the heart is unobstructed. In nurturing this compassionate impulse, one allows benevolence to take root and mature.

The second is the beginning of righteousness (yi 義), manifesting as the heart of shame and dislike for wrongdoing. This is the inner recoil from what is base or dishonorable, the sense that certain actions are beneath one’s moral dignity. Such shame is not mere social embarrassment, but a moral sensitivity that guards the integrity of character. When this feeling is honored and refined, it grows into a stable commitment to what is right.

The third is the beginning of propriety or ritual correctness (li 禮), seen in the heart of modesty, yielding, and deference. This beginning appears in the impulse to give way to others, to act with courtesy, and to respect appropriate boundaries in human relationships. It reflects an intuitive awareness of order and harmony in social life. As this modest and respectful disposition is cultivated, it flowers into the full practice of li, guiding conduct in family, community, and society.

The fourth is the beginning of wisdom (zhi 智), expressed as the heart that distinguishes right from wrong. This is the spontaneous sense of approval and disapproval, the inner discernment that recognizes moral clarity even before elaborate reasoning. It is not mere cleverness, but an intuitive moral insight that orients judgment. When this capacity is carefully nurtured, it becomes the virtue of wisdom, enabling one to see situations clearly and act in accordance with the good.

Taken together, these Four Beginnings portray human beings as endowed with moral sprouts that, like young plants, require careful tending. They are fragile yet real, easily stifled yet capable of great strength when given proper nourishment. Ethical cultivation, in this light, is the art of protecting and developing these native tendencies rather than imposing alien standards from outside. Such a view invites a contemplative trust in the heart’s original inclinations, while also calling for disciplined effort to help these beginnings reach their full stature as the cardinal virtues of Confucian life.