董仲舒的《春秋》陰陽災異說實現了《春秋》的陰陽化之後，為經典與政治的互動立下了基本範式，治其他經典的學者紛紛效仿。董仲舒以帝王對天之「畏」作為其立論前提，有效溝通了帝王之「欲」、「懼」與學者之理想。他進而以作為天道的陰陽學說為其根本理論依據，既合理解釋了災異的發生，又提出了有效的應對方式。董仲舒的解說都以極具理性色彩的天人相副為依託，並不存在所謂的「神學政治論」成分。但是，理論層面的完滿自洽不代表在政治現實中可以取得的成就。董仲舒的《春秋》陰陽災異說存在著無法避免的困難，既由《春秋》經本身決定，又與陰陽學說本身的不足密切相關。

After Dong Zhongshu successfully explained the catastrophe of ChunQiu and achieved the conversion of ChunQiu by the theory of Yin-Yang, he laid the basic paradigm for the interaction between Classics and politics, this method allows other people who reserch other Classics to follow suit. Dong Zhongshu as the emperor’s fear of the heaven as his prerequisite, he effectively communicated the emperor’s desire and fear with the scholar’s ideal. Then he used theory of Yin-Yang which as the heaven as his theoretical basis, this theory not only a reasonable explanation of the occurrence of catastrophe but also put forward an effective coping style. Dong Zhongshu’s explanation is based on a very rational color of the theory of heaven and man, there is no so-called theological theory of politics. The theoretical level of perfection does not represent the political reality level of achievement. Dong Zhongshu’s theory has unavoidable difficulties that is both by the ChunQiu itself and related to the defects of the theory of Yin-Yang itself.