InYu Bei of Chun Qiu Fan Lu, there is a paragraph whose content is about human nature discussed by Dong Zhongshu. In this paragraph, the word “shan shan wu e” does not mean “good, good and evil, evil”, “praising the good points of others and concealing their faults” or “good and evil” , etc. but a kind of human ability of praising correct morality and abhorring wrong morality. The reason why its meanings are misunderstood is that many scholars have not had a detailed reading and interpretation of this paragraph according to the context, but only interpreted it in isolation based on previous ideas. Therefore, its true meaning is not clear. Behind such variety of misunderstandings, there is an implicit incompatible theoretical tendency between the argument of human nature reflected in this paragraph and the human thought inDong Cha Ming HaoandShi Xing,which indirectly confirms the inconsistency of Dong Zhongshu’s theory of human nature. In fact, they are not contradictory to each other, but highly consistent and complementary. Therefore, Dong Zhongshu’s theory of human nature inChun Qiu Fan Luis a kind of theoretical construction with consistency and unity.%《春秋繁露·玉杯》中存有一段董仲舒讨论人性的文字，其中的“善善恶恶”并非指“善、善恶、恶”“扬善隐恶”或“善恶”等，而是指一种赞扬道德正确和厌恶道德错误的人性能力。其涵义之所以遭误解，原因在于诸多学者未联系上下文对此段文字展开细读及疏解，而仅依据各种前见对其进行割裂式的诠释，故使其真切的涵义未能彰显。在多种误解背后，实质上隐涵着将这段文字所展现的人性论点与《深察名号》和《实性》中的人性思想视作互不兼容的理论倾向，进而间接肯定了董仲舒人性论思想的不融贯性。究其实，这两者之间并不存在矛盾之处，反而具有高度融洽性及互补性，故董仲舒在《春秋繁露》中的人性论是一个具有融贯性及统一性的理论建构。
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