At 134 B.C., Emperor Wu ordered, in virtue of Dong Zhong Shu’s memorial, “to develop and esteem Confucianism only, and to prohibit all other Schools”, hence forward Confucianism became the fundamental policy of Han Dynasty, at the same time even became the normative framework of Chinese people’s life. One of the most essential topics in Confucianism is the theory of human nature, and Dong Zhong Shu is an important figure in its development. Dong defines human nature as “the inborn disposition of human beings given by nature or heaven”, so it is innate. But he never says whether or not human nature is good. The goodness of humanity is acquired by cultivation, and the cultivation comes from teachings of sage kings or philosophers. We can say that his theory has a critical point for Mencius’ thought of “human nature is good”. However, from a developmental viewpoint of history of Confucian philosophy, Dong’s theory has a two-sided status. On the one hand, he synthesizes Pre-Chin’s Confucian theories of human nature, and ascribes the origin of moral abilities to the Heaven. On the other hand, his thought forms a turning point in the history of Confucian phiosophy, and opens up a road to Neo-Confucianism. Dong’s theory does not concern with elements of human nature itself, so he does not judge it as good or bad. Though his ground of moral or ethical theory comes from the Heaven, he emphasizes the human ability of grasping the will of heaven, of accomplishing moral virtues, and further he deals with the establishing of social orders and educational systems by sages. Also, this is not the same as Neo-confucianism, which is to understanding human nature as innately or originally good. Dong’s theory is a mediation between Mencius and Neo-Confucianism.