Wang Chung used Chi to describe the nature of human, which constituted the reasoning of Chi as the nature of human. The origin of Chi could be traced back to the celestial body; thus, human nature could be cohered through the Chi imposed by celestial body. Therefore, Wang Chung’s theory of human nature is described as a theory derived from Energy-Cosmology, which also describes human nature from the perspective of Chi. Human nature is decided by intrinsic Chi, which could be divided into virtuous, neutral, and wicked tendencies of human nature; however, the tendencies is altered by postnatal teachings, so human nature is not permanently determined by intrinsic Chi. Though Wang Chung’s theory of Chi as human nature is established in theory, it often fails to complement propositions in other relative philosophical connotations. For instance, Cosmology and Theory of Human Nature cannot be connected as a whole because Wang’s theory defines that Chi can be from nature and from parents; the theory describes that the quantity of Chi will determine human nature, which deviates away from the reasoning that Chi possesses qualities of morality. If human nature is not decided by the quality of Chi, then the moral aspect of Chi is not related to human nature. Consequently, Wang Chung cannot define human nature from intrinsic Chi if his theory also says that human nature is determined by the quantity of Chi. These theoretical issues not only reflect the holes of the philosophical connotations in the system that are waiting to be filled but also reveal the fact that Wang Chung’s criticism on various schools lacks strict system as theoretical backing. These are the issues and unique significance from Wang Chung’s Theory of Human Nature.