Due to the background of the times when Lu Jia(B.C240~B.C170) was active, various perspectives on what academic personality or attributes he has are raised. The reason for this seems to be probably due to his era and academic background. For this reason, Lu Jia is sometimes defined as Confucianism, Syncretism, or Onmyangga. In this study, the academic nature of Lu Jia is viewed as Confucianism. The most striking reason to say so is the perspective of what he calls Tianshengrencheng. This study attempts to analyze the perspective of Lu Jia's Tianshengrencheng through his view of Tian and the view of saints.The concept of Tianshengrencheng alreay appeared in Xunzi's philosophy before Lu Jia, especially in Xunzi's philosophy. In other words, Xunzi said, "Heaven and earth bears and the saint completes", and "Heaven and earth gives birth to a gentleman, and a gentleman rules the Heaven and earth. By saying that, the perspective of Tianshengrencheng was established. The perspective of Xunzi's Tianshengrencheng is basically the perspective of ‘Distinction between Tian and Ren’-that is, the distinction between heaven and man. In the 『Tianlun』, Xunzi divides the duties of Heaven⦁Ground⦁Human. In 『Yizhuan』, the perspective of 'Tianshengrencheng’ also appears, and the difference between the perspectives of 'Tianshengrencheng’ referred to by 『Xunzi』 and 『Yizhuan』 appears from the perspective of looking at the "natural world," that is, the Heaven and earth. While Xunzi basically sees Heaven and earth as an object that must be reasonably adjusted and managed by humans, 『Yizhuan』 and Lu Jia are different in that they see Heaven and earth as an object that humans should emulate. However, both Xunzi, 『Yizhuan』, and Lu Jia think Heaven and earth is not equipped with perfect condition for human survival. As a result, in order to ensure human survival and safe life, it has something in common in that it refers to active participation in human nature and the formation of civilization.Then let's find out what the general idea of the Tian was before the time of Chunqiuzhanguo. In the word “Tian bestowed Wu Hungbeomguju” from 『Seoron』 『Great Plan』 and the word, "Tian orders the king greatly“ from 『Gangeo』, we can see the appearance of the Tian as the ruler of human society, which is to say, while monitoring and dominating human society. It is said that Tian was viewed as a god-like being. In other words, before the time of Chunqiuzhanguo, Tian was seen as a god-like being. From this point of view, you can see the need for a sufficient explanation of Tianlun of Xunzi or Lu Jiu. It is the most necessary work to understand another aspect of ancient Chinese thought to understand Tianlun of Xunzi about ”Distinction between Tian and Ren” and Tianlun of Lu Jiu which Tian considers to be an object to emulate, emerged. In terms of Tianlun, Xunzi critically accepted the ideas of the Taoism, but the idea of Tian by Xunzi is similar to that of the Taoism, but there are other parts. The similarity is that they all regarded Tian as having no will. On the other hand, the other part is that while the Taoism considers worshiping Tian and following it as the best value, the Xunzi criticized the Taoism's such aspect as "Jangja did not know humans because they were covered by Tian.", which means it denies ligalism of Taoism and insists on Jecheon and YongCheon. These differences are visible because while the Taoism thought of nature as metaphysical and meaningful, Xunzi thought of it as realistic and phenomenal. In other words, the nature of the Taoism and the Xunzi are different from each other. In other words, both ontologically and human beings are beings belonging to nature and are one organic being and at the same time functionally or valueistically distinguished. According to Lu Jia, "Tian give birth to all things, the earth raises them, and the saints complete them." It can be seen that the understanding of Tian, that is, the understanding of Tianshengrencheng, is concentrated in the sentence. Lu Jia views that humans should do to complete all things based on the law of Tian. Therefore, humans must functionally rely on heaven and earth to maintain life and lead a life. Therefore, the relationship between heaven and earth and man cannot be absolutely separated, and “Distinction between Tian and Ren” points out that nature and human duties are different. In other words, “Distinction between Tian and Ren” has a methodological meaning to make the natural world an object of use for the lives of people. LuJiu thinks that when Tian foster all creation, the mission of a saint representing the people is to complete all creation by succeeding to services of Tian. In other words, Lu Jiu is more systematically unraveling the conventional idea of Tianshengrencheng by finding the basis for the saint's behavior in Tian. Under this background, he clearly distinguishes the role of Tian from the role of the saint. The meaning of the saint completing the work here is not only limited to the moral meaning of the saint mentioned in 『Yizhuan』, but is also expressed as a complete being who leads the development of civilization by creating new things and system in history and society, and a great leader who moves and leads history.All of the things that saints make nets, plows, bows and arrows, build palaces, and make letters for the people are to promote well-being of the people. The biggest characteristic of the saint is that he has the ability to understand Heaven and earth and apply it to the enlightenment and conversion of the human spirit based on this. This act of a saint is Inmunhwaseong. The idea of a saint in Lu Jia is that with the emergence of a saint in a chaotic society, the man gradually regained stability. So he divided the saints into Seonseong⦁Jungseong⦁Huseong and placed their subjects and characters in history here. Lu Jia thinks the saint is described as a person who not only meets the basic needs of the human being but also develops the standard of living of the human being by increasing productivity. In particular, the idea of producing objects has the same meaning as the saint of 『Yizhuan』. Completing all creation by Lu Jia means that all creation is made according to each characteristics, and under the care of the saint, all creation can fully function.Many philosophers in ancient China have various views on the relationship between Tian and human and the position of the human being is determined by ‘how to define the nature according to Xunzi’. In this regard, Chinese philosophers discussed the relationship between Tian and human a lot, and early on, Fengyulen divided Tian into five categories in China. It was divided into Tian of material as Tian against the ground, Tian of personality, Tian of inevitable fate in human life, Tian of nature indicating the operation of nature, and Tian of loyalty, the highest principle of the universe. However, these ideas of Tian was developed according to the degree of development of human consciousness, and the religious presidency before Sunzi gradually developed into a philosophical meaning as human consciousness began to sprout. This trend is largely divided into two directions. One is to make Tian a moral law and make it the source of morality, and to replace religious transcendence with moral transcendence. Unable to completely escape the characteristics of the previous personality Tian, that is, the religious Tian, Sunzi and Mencius acknowledged the cloth of residence and the cloth of fate. Furthermore, Mohism based his theory on the absolute authority of Heaven and earth. Another direction developed into a natural cloth that completely made the heavens a natural law, which is mainly the direction of Taoist and Xunzi.Lu Jia has a slightly different view of Tian than before, which is Tian in the natural sense and Tian in the personal sense. Personal Tian has mystical dominion, will, and purpose, and natural Tian has mechanical or semi-mechanical aspect. The fact that personal Tian is revealed by relying on natural Tian means that conforming to the mechanical order of Yinyang, four seasons, five elements means obeying the 'will of Tian' or the 'mind of Tian'. Here, Tian in the personal sense can also be seen as the basis of the theory of Tianingameung. The theory of Tianingameung can be said to be old, and the early thinking did not have a strict distinction between God and man, so God actively intervened and supervised human history. Thereafter, the human spirit gradually sprouted and the center of gravity shifted to humans. Entering the Han Dynasty, the mindset before Xunzi, which recognized the truth about the fundamental existence, became mainstream, and there was a tendency to explain the inner appearance of the saint from the fundamental existence in general. The main cause was to interpret the Tian by the generalization of Qi, such as Yinyang or five elements, but this concept of Qi appears in the ideological world as a new knowledge that explains Heaven and earth. Such facts changed the way human society was explained, and in the end, the pain and suffering of human beings was judged through the season, which is the change of Heaven and earth. Through 『Lushi Chunqiu』, 『Guanzi』, and 『Huainanzi』, it can be assumed that the method of judging the pain and suffering of human beings based on the season was gaining great faith at that time. For example, since we started to explain Tian as Yinyang Ohaeng in 『Lushi Chunqiu』, the heavenly world includes the human world. In that world view, the theory that the humans are inspired by Tian, and based on such an extension, the theory of Lu Jia was formed. Xunzi says that in humans, disasters, rich and poor, diseases, etc. are unrelated to Tian, and he said in 『Tianlun』, "This is a change in Heaven and earth and a phenomenon that rarely occurs in the midst of Yinyang. It's a rare occurrence of harmony." It is said that the phenomenon that occurs in the heavenly or natural world is a simple change in Heaven and earth and only a change in Yinyang referred to here, points out that it has nothing to do with human will, and that there is four seasons in Tian, which also means that it has nothing to do with humans.In the early days of the Han Dynasty, the academic community showed a trend of various ideological systems being promoted, and the people were impoverished through a long social war. Under the influence of these times, the theory of all classes of philosophers was mixed with each other, but among them, Confucianism, Taoism, and Fajia formed the main basis. It was intended to solve the immediate reality problem in the early days of the Han Dynasty by properly accepting these Confucianism, Taoism, and Fajia. In fact, it is judged that it will not be easy to accurately analyze the way of Heaven unless he understands his political ideas of Lu Jia. Lu Jia, who insists on edifying and governing the people by virtue, considers moral training important for the ideal character of the monarch, refraining from his actions, being reverent, and also talking about the importance of the monarch's moral training. Lu Jia says that the monarch must be virtuous, and the specific content of this virtue is righteousness. Lu Jia also talks about the importance of Confucianism, which has deep trust in its function of stabilizing society and maintaining social order. In this way, considering that the Lu Jia’s virtues have rich meanings such as self-discipline, education, and respect for wise people in addition to the monarch setting an example for himself and leading the people, it can be said that his virtues have the color of Confucianism.