This study tries to examine Mencius Guimine(貴民) and Yangmin theory(養 民論) of Bomin(保民) in connection with a Saengmin(生民) theory emphasized in Lao Tzu s Sogukgwamin(小國寡民) for both whole life and consciousness of preservation of life, and research Lao Tzu s and Mencius s ideological similarities and differences concerning the saengmin theory shown in relationships of the ideological origin. Based on critical consciousness of Yangzi(楊子) and Mozi(墨子), Mencius thought in the late Spring&Autumn and Warring States implies a conflictory perspective against Taoism. From this point, the guimine and good people theory of bomin accentuated in Mencius philosophical idea have tendencies to be understood as a heterogenous thought distinct from Jeonsaeng(全生) of Guigi(貴己) for the whole life, and a Jungsaeng(重生) perspective expressed by consciousness of preservation of life. It is, however, axiomatic that Mencius criticism of Yangzi and Mozi in the Spring&Autumn period representative of the Baekgajaengmyeong(百家爭鳴) is not equal to criticism of Taoism exemplary of Lap Tzu as well as Chuangtzu. Furthermore, realization of Injeong(仁政) and Wangdo(王道) underlined in a system of Mencius thought is not only criticism of an indictment of materialistic society, but also a check on abusive power in order to construct great power. In respect to this, Mencius accentuates community life where a truthful heart of human interacts with one another in consideration of Rule-by- Virtue(德治), which is developed from the truthful heart of human, as a truly significant virtue of a sage for realization of injeong and wangdo. And it is substantially parallel to Lao Tzu s sogukgwamin on the basis of the whole life and awareness of life(重生). Therefore, this paper attempts to manifest plausibility of a Taoist understanding through comparative analysis of Yangmin(養民) highlighted in Lao Tzu s and Mencius thought. This attempt also leads to a process of exploring a Taoistic way of thinking functioned in Mencius reasoning.