Mencius inherited and developed Confucius' thought of ruling by virtue, and developed it into the theory of benevolent governance, which became the core of his political thought. He applied the principles of "pro" and "long" to politics, eased class contradictions and safeguarded the long-term interests of the feudal ruling class. Mencius closely combined ethics with politics, emphasizing that moral cultivation is the basis of doing politics well. The highest category of Mencius' philosophical thought is heaven. Mencius inherited Confucius' thought of destiny, removed the residual meaning of personality god, and imagined heaven as a spiritual entity with moral attributes.

Laozi's thought is a simple dialectical method. In terms of self-cultivation, Laozi is the ancestor of Taoist double cultivation, paying attention to modest and upright practice and not competing with others. Politically, Laozi advocates the rule of inaction and the teaching of words. Politically, Lao Tzu pays attention to the truth that extremes meet.

Zhuangzi's thought turned from macro "heaven" to "man" to explore the inner world of man. The truth is that man and nature are one, man and earth, and earth and heaven are above everything else. Heaven refers to nature, Tao and objective laws, while man refers to man-made things. Oppose man-made, proposer should conform to nature. Philosophically speaking, matter comes first and consciousness comes second, which is a materialistic view, but it reduces the initiative of human consciousness and has certain negativity. Generally speaking, his article is well written, imaginative and incisive. Many viewpoints are still correct today, and many idioms are from Zhuangzi.