繼鄒衍之後，董仲舒成功地結合了陰陽學與儒學，去推闡自己的理論學說。他承繼鄒衍以來的陰陽說與「書經」、「孟子」以下尚德的天命觀，架構其天人合一的災異理論。在這些理論裡，天的意義是多重的，天人是合類的，其關係是緊密相副的，天道與君德、天道與治道也都相通。只不過，它們都是透過「氣」的類應作用去達成。他一本公羊學好言天人災異的傳統，大量吸收戰國以下陰陽學的成果，與當代強勢的思想潮流取得協調，終於達成了荀子以來儒學外王的理想目標。

　　　　　Tung Chung-shu (董仲舒) had perfectly combined the theory of Yin-Yang (陰陽) succeeding to Tsou Yen (鄒衍) with Confucianim.He integrated the theory of Yin-Yang from Tsou Yen's school with with the Philosophy fo Destiny from “The Book of History” and “The Works of Mencius”, from which he constructed the theory of Unity of Nature and Human Beings, stating that disaters would be connected with human behaviors. In those theories, there were multiple meanings of Nature, Nature and human beings had complemented each other. The Law of Nature would be closely related the virtue of the conquers and the way of governing a nation. However, these were achieved by somewhat of “reference effect” from Chi (氣), which was similar to the resonance principle in physics. Based on Kung Yang Chi's School (公羊齊學) which advocated the relationship between natural disasters and human beings, Tung Chung-shu accommodated such theory to the powerful thougth of his age, and absorbed the achievements from essence of Yin-Yang School. In this way, he had successfully accomplished the Confucian ideal of sagely within and kingly without by Hsun Tzu (筍子) and his following disciples.