Dong Zhongshu 董仲舒 (d. 104 BC) was probably the most eminent Confucian scholar of Han Dynasty. He was a vehement critic of the political court intrigues of his own time and left the court to write his political-philosophical essay, the "Rich Dew of the Spring and Autumn Annals", an interpretation of the political and social order, based on the Chunqiu "Spring and Autumn Annals". In his eyes, the two realms of Heaven and Man are inseparable connected to each other by the Five Phases (wuxcng 五行) and the influence of Yin-Yang 陰陽. Man is only a reflection of Heaven, and Heaven is incorporated and transformed in the human world. Heaven has given the ruler his mandate and critically observes the ruler's performance, giving him hints by natural desasters, good omina and by the people's mood. Therefore, the laws of the old saint kings have to be considered and cannot be changed. This kind of thinking was the foundation of the conservative character of Confucianism since Han time.
Very characteristic for Han time interpreters and commentors of old texts is playing on words and their pronunciation.
The Chunqiu Fanlu contains 82 chapters.

３０．（８．４．）必仁且智
[．．．]何謂仁？仁者怛愛人，謹翕不爭，好惡敦倫，無傷惡之心，無隱忌之志，無嫉妒之氣，無感愁之欲，無險　之事，無闢違之行。故其心舒，其誌平，其氣和，其欲節，其事易，其行道，故能平易和理而無爭也。如此者謂之仁[．．．]
凡災異之本，盡生於國家之失。國家之失乃始萌芽，而天出災害以譴告之。譴告之而不知變，乃見怪異以驚駭之。驚駭之尚不知畏恐，其殃咎乃至。以此見天意之仁而不欲陷人也[．．．]
The ruler must use humanity and wisdom
[...] The origin of natural desaster and strange appearings are solely lapses of a state. If these lapses or offenses begin to sprout, Heaven sends natural desasters to give some hints to the ruler. If the ruler does not change his behaviour, strange signs are seen to freighten bad people. If they should not be terrified by these weird appearings, their extinction will come soon. Thereby, everyone can see the human mind of Heaven, and that Heaven by no means is keen on trapping man into desaster. [...]

３５．（１０．１．）深察名號
[．．．]受命之君，天意之所予也。故號為天子者，宜視天如父，事天以孝道也。號為諸侯者，宜謹視所候奉之天子也。號為大夫者，宜厚其忠信，敦其禮義，使善大於匹夫之義，足以化也。士者，事也；民者，瞑也。士不及化，可使守事從上而已。各有分。分中委曲，名眾於號，號春大全。曲有名。名也者，名其別離分散也[．．．]
Deep investigation in names and orders
[...] The ruler that has been appointed by Heaven, is supported by Heaven's mind. Calling him "Son of Heaven" means, that he should respect Heaven as his father and serve him with filial piety. The men called "feudal lords (zhuhou)" should attentively respect the Son of Heaven that he has appointed them for the time (hou) being. [...]

４１．（１１．１．）為人者天
為生不能為人，為人者天也。人之為人，本於天。天亦人之曾祖父也，此人之所以乃上類天也。人之形體，化天數而成；人之血氣，化天志而仁。人之德行，化天理而義。人之好惡，化天之暖情。人之喜怒，化天之寒暑。人之受命，化天之四時。人生有喜怒，哀樂之答春秋冬夏之類也。春之答也，怒，秋之答也；樂，夏之答也；哀，冬之答也[．．．]
天之副之乎人，人之情性有由天者矣。故曰：受由天之號也，為人主也[．．．]
The creator of Man is Heaven
Man cannot make himself be born - the originator of Man is Heaven. The being of Man originates in Heaven. Heaven is also the forefather of Man, because Man can be esteemed as a relative of Heaven. The physical body of man is an embodied transition of Heaven's numbers; blood and breath of Man is a humanized transition of Heaven's will; virtual behaviour of Man is a righteous transition of the Heavenly order; good and bad of Man's mind is a transition of Heavenly warmth and pureness; joy and anger is a transition of Heavenly cold and heat; orderly appointment in the humanfworld is a reflection of the four Heavenly seasons. Joy and anger, sadness and gladness in human life is a reflection of spring, autumn, winter and summer. [...] If Heaven assists Man, there is something is Man's feelings and character that comes Heaven. Therefore, one can say that the master of Man is the order of Heaven.[...]

Translated by Ulrich Theobald