本文旨在探究董仲舒的理論活動中的哲學創作意義。董仲舒藉由政治問題的思考，提出「改制」「祭天」「教化」等規範原則，遵從德治主義，從而豐富了儒學內涵，但是立論依據都指向天意志的存在，天意志的內涵就是儒學原理，這就是宇宙論進路的儒學建構。理論構作的方式就是將自然秩序予以德性化，至於自然秩序的知識則是援引自秦漢之際的自然哲學知識，所以董仲舒並不是宇宙論知創造者，他是藉由宇宙論進路而建構哲學理論的儒學家，主要就是藉由「天人相感說」而使用陰陽五行等概念架構起來的理論體系。此外，他對於君教化的問題、以及仁義概念的討論、及君王統治術的觀點都有值得檢討的地方，亦為本文所論及。董仲舒之學以一強勢思考模式進入歷史，產生影響，卻並不表示這套思想就是真理，但是他卻是中國哲學真理觀建構進程中一個重要的歷程。

　　　　　Dong, Zhong Shu was the most Gloria philosopher at the Han dynastic. The significance of his theory will never goo down only there emain the Chinese styple of government and politics. Dong, Zhong Shu insisted on the Confucianism position instead of the Taoism and the Law insisted on the Confucianism position instead of the Taoism and the Law school at the Han dynastic. According to the huge historical change, the powerful new empire had already controlled all the political resource in the world. For the people's benefit's consideration, he could only try to use the force of the Heaven to restrict the government's authority. His theory therefore is full of the characteristic of the cosmological thinking. He maintained that the king of a new empire should accept the will of the God. And which was just the same with all the moral principles of the Confucianism. If the king did something immoral, the God will punish the whole country and the people will suffer from it. To the worse, the whole kingdom will be overthrow by people and this is also the permit of the God. Dong, Zhong Shu in a large number used the concepts such as the Yin-Yang and the five elements of metal, wood, water, fire, and earth to construct his political principles. And these theoretical works were all done by the interpretation of the book of Spring and autumn Annals which was known to be written by Confucian himself. In this article, the author will discuss the theoretical contribution and methodological reflection of this Han dynastic Confucianism.