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孟子对先秦诸子批评的对象主要是道家杨朱学派和墨家的“兼爱”、“节葬”、“非命”等观点,而其批评的锋芒还涉及纵横家、农家、法家、阴阳家、杂家、小说家以及所谓“兵家”。孟子对于道家杨朱学派的批评虽抓住了杨朱思想中最重要的主张,且切中了其可能产生的流弊,但未能“同情”地理解杨朱学说的立论目的和宗旨,存在强人从己的偏颇。孟子对墨家“兼爱”、“节葬”、“非命”等观点的批评,既可见出其儒家思想与墨家的歧异和对立,也反映出其明显的独断论倾向。而孟子对纵横家、农家、法家、阴阳家、杂家、小说家以及“兵家”的批评,也并非对它们进行全面的分析评判,而多是抓住一点,不及其他。孟子先秦诸子批评的特点,既与其以儒家卫道士自居的立场有关,同时也是当时学术发展的现实情形使然。
Mencius’s criticism of pre-Qin philosophers is mainly directed at Taoist Yangzhu School and Mohist School’s point of view, such as “love”, “funeral”, “funeral” , Legalists, yin and yang, miscellaneous, novelists and the so-called “soldiers ”. Although Mencius’s criticism of the Taoist Yangzhu School caught the most important proposition of Yang Zhu’s thought and cut off its possible abuses, he failed to “sympathize” with the purpose and purpose of Li’s theory of understanding and existence Strong people have their own bias. Mencius’ criticisms of the Mohism from the perspectives of Mohism, Funeral, and Fatalism not only show the divergence and opposition between Confucianism and Mohism, but also reflect its obvious tendency of dogmatism. However, Mencius’s criticism of the artists, peasants, legalists, yin and yang, miscellaneous novels, novelists, and “soldiers” is not a complete analysis and judgment on them, but more on one point than the other. The characteristics of Mencius’s pre-Qin philosophers’s criticism are not only related to their position as the Confucian priesthood, but also the actual situation of academic development at the same time.