郭店儒簡 <性自命出> 以心、性為核心，討論了它們和物、勢、情、義、道之間的關係，強調學、習、教的重要以禮樂之教的功能。它將心、性分開，以「性」為天生本能的需求，心為有主體的意識存在。「性」內受「心」的作用，外受「物」引以呈顯。心與性都可透過習與教，經由義與道的磨鍛、提昇而培成。它並以義為群善之表徵，道亦特指為人道。 傳統儒家五經之教中， 《易》言天道，< 性自命出 > 重人道，因此只言詩、書、禮、樂而不及易，尤大力推闡禮、樂之教的功能，強調「情」的重要，歸結於真信無偽。總結它的主題理論和荀子、告子、孟子，乃至《禮記》的〈樂記〉、〈中庸〉等部分篇章都有相當的類似處或關係，若以這些論著為基點來觀測，〈性自命出〉明顯呈現出統合的情況。

　　　　　"Shing-Tz-Ming-Chu", which means that one's natural quality is derived from his destiny, discussed the relationship among creatures, circumstances, sensibilities, justice and the right way. It emphasized the importance of Rites and Music, and outlined the function of education. This theory was shown on those bamboo tablets unearthed from Kuo Dian. According to its context, "conscience" and "natural quality" was separate subject. The natural quality represents one's instinctive demand. Conscience is a subjective consciousness. Effected by inner conscience and outside objects, natural quality would express its instinct. Teaching and learning possibly cultivate both conscience and natural quality. By means of justice and the right way, one can discipline, enlighten and enhance both of his conscience and natural quality. With respect to the Five Classics of the Confucian canon, 《The Book of Changes》discoursed the way of Great Nature, while "Shing-Tz-Ming-Chu' highlighted the importance of humanity. The latter discussed only Odes, History, Rites, and Music, but by no means had it ever mentioned the meaning of Changes. It particularly emphasized the educational function of rites and music. It highly praised sensibilities. The supreme level of sensibilities was a kind of sincere belief. In conclusion, the theme of this theory was quite similar to those of 《Hsun Tzu》,《Kao Tzu》,《The Works of Mencius》, and even Book of Rites》. Accordingly, "Shing-Tz-Ming-Chu" could be an integrated theory.