Abstract：If we understand the relationship between Tian (Heaven) and Ren (humans) with the Tian-Xing (human nature) model, Tian and Ren are both natural forms. Tian creates Ren, but gives Ren only physical form. Therefore, human nature can only be interpreted in terms of human's physical form: human nature is all about human properties. As for human properties, it is hard to distinguish between good and evil, but not all of them are good. In the Tian-Xing model, Tian endows Ren with righteousness. However, righteousness is only a formal concept rather than a true virtue if Ren does not accept this gift from Tian. Only in the Xing-Tian model, Ren responds to this gift from Tian, and goodness can actually empower humans. This is what Confucius worked at. In his lively moral life, Confucius reversed the relationship between Tian and Xing: changed it from Tian-Xing to Xing-Tian. This dramatic reversal provided Confucius profound insights into human nature. Confucius transformed Tian from a creator into a communicator in moral practice. It is through the communication with Tian and response to Tian that humans obtain real morality, and this real morality is human nature. Confucius called it benevolence, so benevolence and Tian are connected. The above analysis gives us a clear picture of Confucian thought of human nature: in the reversed Xing-Tian model, human nature is certain to bring humans freedom and goodness. In other words, Xing-Tian model is the basic model of human nature established by Confucius. It is not surprising that, with this model, Confucius held the view that human nature was originally good. It became the basic model later Confucians used to expound upon the thought of goodness of human nature.
张晚林. 孔子性-天模式的确立与性善论的证成[J]. 《深圳大学学报》（人文社科版）, 2022, 39(4): 125-136.
ZHANG Wan-lin. The Establishment of Confucius' Xing-Tian Model and the Justification of Confucian Thought of Human Nature. , 2022, 39(4): 125-136.
2022, Vol. 39 
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