 One of Mencius’s most influential views was his list of four innate ethical dispositions, which he treats as what Western ethicists would call cardinal virtues: benevolence (rén), righteousness (yì), wisdom (zhì), and propriety (lĭ). Each of the four virtues is associated with a characteristic emotion or motivational attitude: “The feeling of compassion is benevolence. The feeling of disdain is righteousness. The feeling of respect is propriety. The feeling of approval and disapproval is wisdom” (Mengzi 6A6; Van Norden 2008, 149). Among these four, Mencius devotes the most discussion to benevolence and righteousness. Benevolence is manifested in the affection one has for his or her own kin, as well as compassion for the suffering of other humans, and even concern for non–human animals. However, according to Confucians, one should always have greater concern for, and has greater obligations toward, relatives, teachers, and friends than one does for strangers and animals (7A45). Benevolence is not simply a matter of feeling a certain way: it also has cognitive and behavioral aspects. A fully benevolent person will be disposed to recognize the suffering of others and to act appropriately. Thus, a genuinely benevolent ruler will notice how his policies will affect his subjects, and will only pursue policies consistent with their well being (1B5). Righteousness is a disposition to disdain or regard as shameful dishonorable behavior or demeaning treatment. As is the case with benevolence, righteousness has cognitive and behavioral aspects. Thus, a righteous person would object to being addressed disrespectfully (7B31), and would not engage in an illicit sexual relationship (3B3). A fully righteous person would also recognize that it is just as shameful to accept a large bribe as it is to accept a small bribe (6A10), and so would refuse to accept either.