董仲舒是漢代重要思想家之一，開啟了漢代以陰陽五行為基礎的思想體系，《漢書》稱他「始推陰陽為儒者宗」，他的人性觀也帶著陰陽五行的色彩。前人研究董仲舒的人性論者頗多，且大多將人性分為三品，然筆者深究董仲舒的人性觀，發現其人性論僅以中民稱之，故本篇就董仲舒的名理觀念來理清其人性論，並修正前人的一些看法。 董仲舒的人性觀是同時以「受命於天」與「以類相應」為命題，建立以陰陽為形上根據的理論。人得天之陰陽二氣有性與情，因陽為德，陰為刑，故形成性善情惡的人性說。在性善情惡混的理論基礎上，董仲舒主聖人與中民的性相同。而與人性有關的心，是兼含性與情，並有節制情惡的作用。除了心能制欲外，積極成善的方法，當以聖王用仁、義、禮來行教化萬民，此發揮了儒家德治的優良傳統。董仲舒的人性觀除了建立前所未有陽善陰惡的觀點外，亦是孟荀性善與性惡的融合。

Dung Zhung-Shu is the major one of the philosophers in the Han Empire. He opened the thought system of the Yin-Yang and Five elements. The Han-Shu recorded that he is the ancestor to amalgamate the Yin-Yang and Confucian Schools. His theory of human nature is characterized by the Yin-ang and Five elemets. I select such a topic because that the thought of his “named and truth” is so distinctly. For this purpose, I try to probe into the problem of human nature and amend some predecessors’ views of Dung Zhung-Shu’s theory of human nature. Dung Zhung-Shu thought that man is a replica of Heaven and nature combine the same kinds, so he established the theoretic foundation of the theory of Yin-Yang, Since Heaven has its Yin and Yang, the human mind also contains two elements: hsing and ching. Hsing symbolizes virtue, and ching symbolizes vice, therefore, from hsing comes the virtue of human-heartedness, whereas from ching comes the vice of covetousness. By this way, Dung advocated that the hsing of the Sang is similar to the hsing of the common people. As to human mind, it consists both of shing and ching and takes control of the vice of ching. Furthermore it develops the methods of doing works of charity and the sacred monarch influenced the common people with Jen (human-heartedness), Yi (righteousness), Li (propriety), so that thought of Dung just followed the excellent tradition of benevolent government, namely the theory of his human nature is also the combination of Mencius’ good nature of human being and Hsun-Tzu’s bad nature of human being.