天人性命之學，是儒家思想的核心概念，王安石在這方面曾付出極大的關懷。他 不但在理論上有所建樹，同時在立身處事上，也確實能加以實踐，是一位能知而又能行的人 物。在人性論上，他先是主張「性無善惡，情有善惡」，繼而強調「性情一致，同有善惡」 ，終而歸心於「性善」，其中的曲折變化，正說明了王安石對人性問題的關注，是持續不斷 的。在命的問題上，王安石認為在現實的世界裡，個人貴賤壽夭吉凶禍福的遭遇、德行的修 為，以及天下的治亂、萬物的興廢，無不有其命在，換言之，有形世界裡的一切事物，全都 包括在命的範圍內，這種見解頗有新意。不過王安石雖然承認萬事萬物皆有命在，但是他並 沒有因此而消極頹廢，或主張任性縱情，反而很理性地提出「修身以俟命」、「聖人必用其 道，以正天下之命」的應對方法，並且身體力行，出處去就，有為有守，集現實與理想於一 身，實在是一位真正知命的君子。對於歷史上的儒家人物，王安石最敬仰的是孔子，不過， 這種尊崇，出於心理上的認同，要多於事實上的認識。孟子理想主義的性格，最為令他傾心 ，孟子才是他真正的知己。荀子因為主張性惡，又曾經非難孟子，因而受到王安石最嚴厲的 批判。揚雄則是除孟子之外，一度令他頗為欣賞與認同的對象。至於韓愈與李翱二人，在人 性思想上，和王安石有其根本上的差異，因此也曾受到王安石的批判。

　　　　　The human nature and fate are the nuclear concepts of Confucian philosophy. Wang An-hsih contributed a great deal of concern in this regard. He not only discussed them theoretically but also believed in them in reality. He was a knowledgeable and pragmatic philosopher who, at first, insisted in that the hsing has no good and evil but ch'ing does, and then emphasized that hsing and ch'ing are consistent and both have good and evil, and at last was convinced that hsing is good. The constant changes of his belief evidence his concerns on this subject. In regard to the question of ming of Fate, Wang An-hsih thought that the everything has its destination in the real world, including the richness or poverty, good or bad luck of each individual, the order or chaos of a nation, the rise and fall of certain things. In other words, everything in this world has its fate. This is truly a creative viewpoint. Although Wang An-shih admitted that everything has its fate, he did not fall into fatalism and became pessimistic, depraved and abandoned himself. On the contrary, he acted in reason and brought up the theory of "behaving oneself like a gentleman and waiting for one's destiny" and "a gentleman must use his tao to correct the fate of the world." Furthermore, he practiced his theory and stuck to his principles to the degree that we can say he is a real gentleman. As for the Confucian philosophers, he admired Confucius the most, but the admiration was based on psychological identification rather than on real knowledge. He considered Mencius his true friend of the past and held a critic attitude toward Hsun-tzu because of his criticism of Mencius and his evil-nature declaration. In addition to Mencius, Yang Hsiung is another philosopher whom he appreciated and idenitfied with. As for Han Yu and li Ao, because of their fundamental differences on the viewpoint of human nature, They were criticized by Wang An-shih as well.