柳宗元對孟子性善論、義利觀直接提出批評，在對管仲、伊尹評價問題上也表現出與孟子不同的態度。他認為，孟子思想「緩以舒」，沒有孔子「急民」，因此不是孔子思想的正統繼承者，不應列入儒家「道統」。柳宗元通過批評孟子，把儒「道」由超越層面的仁義道德，引向現實層面的國計民生，其孟子觀具有強烈的現實性、功利性、人間性特徵。與韓愈相比，柳宗元的孟子觀更適應中唐社會現實的需要，因而具有更為重要的現實意義，對宋代事功派儒學家也產生了重要影響。

Liu Zong-yuan criticizes Mencius' theory of the goodness of human nature, as well as his outlook on righteousness and profit. Liu Zong-yuan holds different viewpoint from Mencius on the appraisement for Guanzhong and Yiyin. He thinks that the thought of Mencius is transcendental, and not as realistic as that of Confucius, and Mencius is therein not a qualified heir of Confucian orthodoxy. Through criticism of Mencius, Liu Zong-yuan changes Confucius "Dao" from moral principles to the national economy and the people's livelihood. Characterized by reality, practicality and this-worldliness, Liu Zong-yuan's view on Mencius meets the needs of Middle Tang Dynasty society much more than that of Hanyu', thus is of more important realistic significance, and has an extremely important influence on the Confucianists of the Practical School in Song Dynasty.