本文之論述規模乃以董仲舒新儒學中所具有以「大一統」觀念的哲學性為底基，而論述之過程首先由「天人感應」作為「大一統」的形上理據，來理解董仲舒此一宇宙論圖示的思考所具有的實際效應。接著，再以人性本有善質的人性觀，來肯定董仲舒教化論與大一統思考之間的內在關係性。如此，終可經由人倫大義的闡發，以及綱常之教的具體建構，上轉於的一統的為政之道，這便是董仲舒的最大關切，也是他心目中政道與治道合而為一的理想之道──如此，天之為最高權威與君之人倫之極，乃有了直接洽合的契機，而這也同等把宇宙論的先天義與人倫教化的後天義，放入一以貫之的本質性思考中，其中的理論困難正顯而易見。

　　　　　The scope of this article is founded on the philosophicalness of the idea "universal unity" from dong, Zhong Shu's Neo-Confucianism, and the process of its discourse first metaphysically bases the "universal unity" on the "interaction between Heaven and Man," in order to comprehend the practical effect made by the idea of Dong, Zhong Shu's cosmoslogical idagram. Then we affirm the inner connection between Song's doctrine of civilization and his idea of universal unity in terms of the view of human nature as goodness. Thus, Dong's most important concern and ideal combination of administration and politics is to achieve the universal unity through the explication of ethics and the practical construction of cardinal guides and constant virtues. Consequently, Heaven as the supreme power and the king of the supreme ethic status have the opportunity to merge directly, that is, to put the natural meaning of cosmology and the acquired meaning of ethical civilization into an consistent and essential thinking, of which the theoretical difficulties are evident.