Human nature may be categorized as having three levels. This is a view of human nature held by ancient Chinese people. According to this theory, different people have different inherent natures, which can be divided into upper, middle and lower levels. People of the upper level have a good nature. People of the lower level have an evil nature. The nature of those in the middle level is either devoid of the distinction between good and evil, or is a mixture of good and evil. Some believe that human nature is inborn, particularly in those of the upper and lower levels, and is unchangeable. Others think that education can change human nature, allowing people to advance to the next level.
Xing (性) mainly referred to human nature in ancient times. The concept of xing has two essential points. First, it refers to the inherent nature of all things, not as a result of nurture. Second, it refers to the common nature of certain kind of things, not the nature of individual things of that kind. Similarly, human nature, too, has two meanings. First, it refers to inherent attributes all people share, including physical features, desires, and consciousness. Second, it is the essential and distinct attribute that distinguishes people from birds and beasts, in other words, human’s moral nature. Scholars throughout history held varied views over the question whether human nature was good or evil. Some believed it was good. Some thought it was evil. Some held that it was neither good nor evil. Some held that human nature could be both good and evil in the same person. Some thought that human nature was good in some people, but evil in others.
This term refers to the features and limitations determined by the intrinsic nature of all things. Guo Xiang (?-312), a scholar in the Western Jin Dynasty, pointed out that each person or object has his or its own intrinsic natural attributes, such as size and shape of an object, or the life expectancy and intelligence or lack of it of a person. The natural attributes of a person or an object are inborn and therefore unchangeable. All things should remain content with their natural attributes. If people and objects follow their own nature and act within the scope of their natural attributes, they can enjoy unhindered freedom of movement.