本文檢視前人對董仲舒思想之研究成果，發現前人對其人性論多有「矛盾」或「夾雜」之評價；本文即以文本分析為主要研究方法，試圖在文本內部解決其看似「矛盾」或「夾雜」的問題。

透過對《春秋繁露》的分析，本文揭明隱涵於董仲舒《春秋繁露》中「善的二重意涵」。此二重意涵，一為統治階層的「正我之善」；二為「民性」的「君化之善」。前者為「個體性」與「本質性」之道德義，自覺以明體；後者為「群體性」與「經驗性」之道德義，設教以致用。本文從此二重意涵出發，推導出董仲舒的人性論也具二種意義，並發現前人多混淆此二種意義，以致對其人性論出現「矛盾」或「夾雜」的評價。接著，本文更以此「善的二重意涵」為架構，詮釋出「心」之於董仲舒人性論之重要性與優位性；並以「心」作為樞紐，勾勒出董仲舒人性論完整且一致的系統。

此外，本文也揭明由於漢代之大一統政治，以及做為先秦政教文化思想的總結階段，董仲舒一方面試圖兼容先秦各家思想；一方面強化人性論在政教實踐上的「可行性」，辯證整合「正我／君化」二重「善」的體用相即關係。

Through text analysis and contextual understanding, this article reveals the “dual scope structure” of Dong’s “mind-nature theory” hidden in “The Luxuriant Dew of the Spring and Autumn Annals”. This dual scope structure comprises the “goodness of correcting oneself” of emperors and other aristocrats and the “goodness of monarch’s cultivation” of “people quality.” The former is the moral meaning of “individuality” and “nature quality,” about self-awakening for clarifying substance; the latter is the moral meaning of “group quality” and “experience quality,” about establishing education for exerting function. This article constructs the system of Dong’s “mind-nature theory” with this dual scope structure and judges its appropriate value. This article also reveals how the great unification politics of the Han dynasty and the summary stage of pre-Qin political and religious cultures and thoughts have influenced Dong. On one hand, Dong tries to contain pre-Qin thoughts of Confucianism, Daoism, Legalism, and Yin-Yang School. On the other hand, he strengthens the “feasibility” of the “mind-nature theory” in political and religious practices and discriminate, authenticate, and integrate the substance-function relationship of the dual “goodness” of “correcting oneself vs. monarch’s cultivations”.