Part A begins by giving the clearest justification yet for the overall project of Mencius. As Mencius says in the opening section, in the past there were “six or seven wise or sage kings” (30), and the people were content. However, “the appearance of a true king has never been longer overdue than today; and the people have never suffered more under tyrannical government than today” (31). The contrast he draws is all too apparent. The tyranny of the present, including wars and starvation, necessitates the return of another “true king” and an accompanying social and spiritual transformation. It is not merely that the change Mencius seeks would be preferable or desirable. Rather, given historical reality, it is morally and existentially essential.

Fortunately, the people are not alone. There are, and have been, “sages,” wise men, who can help instill benevolence and virtue in present rulers. Mencius is one of them. In section 2, he talks about the qualities that qualify him for this role. When asked what his strong points are, he replies, “I have an insight into words. I am good at cultivating my ‘flood-like ch’i'” (33). Ch’i is a concept in Chinese philosophy and culture that refers to something like “life force” or “energy.