 Much of what is fascinating in Mencius lies in his explorations of how moral learning takes place and how this learning might also interact with emotion. Consider now in combination the theme that the cognitive and affective go into the constitution of emotion and the theme that the emotional beginnings of morality can be extended through provision of the right kind of nurture. What is necessary for extension? Is cognitive extension, i.e., more moral knowledge, sufficient? The answer to this question depends on the nature of the intertwining between the cognitive and affective in emotions. Consider again the story of King Xuan and the ox. Mencius expresses confidence in King Xuan’s ability to have compassion for his people, based on his act of compassion for the ox. Here the question of whether cognitive extension is sufficient emerges in the concrete. Was it sufficient for Mencius to have reminded the king that he has even more of a reason to spare his people from suffering than he had to spare the ox from suffering (more reason because Mencius clearly ranks the interests of animals below those of human beings, and because for him there is a good moral reason for the performance of ritual sacrifices)? Logical consistency alone cannot be expected to provide motivation, as David Nivison has pointed out (1996), but then what is Mencius trying to do with the King if not move him through logic? 