孔子之性論雖具有普遍性，且為吾人共通之擁有。然孔子之「性」卻是無討論道德善惡之概念性語言，是以孔子之「性」論無固定內涵，此「性」會隨後天環境與個人努力進而有無限變化之可能，此可能亦即「仁」之自覺充分之體現。老子以生命之自然根本作為起始點，其旨趣在於其認為吾人順應自然之本性，不必落於善與不善之辨；然吾人因受到外在價值之影響，是以產生定執。而其義理之目的在於追求內心之寧靜與淡泊，以避免外在客觀事物對吾人自然本性之煩擾。然兩人對於「性」仍有其異同之處。總結兩人詮釋視域差異之處可就兩點說明：「人之初，性『自然』」、「『謀道上達』與『為道日損』」。

Although Confucius’s theory of nature is universal, it is common to our people. However, Confucius's “Human Nature” is a conceptual language that does not discuss moral good and evil, which has no fixed connotation based on Confucius’s “Human Nature” theory, and this “Human Nature” will then be followed by the environment and personal efforts and thus have the possibility of infinite change, which may be the full embodiment of “benevolence” consciousness. Laozi takes the nature of life as the starting point, and its purpose lies in his belief that our people conform to the nature of nature and do not have to be distinguished by good and bad; The purpose of its righteousness is to pursue inner serenity and apathy, in order to avoid the external objective things on the natural nature of our people. But the two still have similarities and differences with “Human Nature”. Summarizing the differences in the visual field between the two can be explained in two ways: “At the beginning of Human Nature, Human Nature “nature”, ‘seek to da’ and ‘day loss’.”