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韩愈肯定先王、圣人对历史的决定作用。他论述了一个古圣先王的道统，讲的虽然是人，是人的作为，但这是神化了的人，是天生的圣人，于是先王观、圣人观又同天命观混在一起，在现实生活中有时他强调人的自信，有时又把人事作为的成败完全归于天命。韩愈的先王观必然引出他的君统观，引出其君主专制的理论，强调忠君，强调君主专制。然道统与君统并非一事，有矛盾又有统一。他高扬道统，表达了韩愈弘扬先王之教的努力；强调忠君、专制，仍主张选贤、爱民，不曾背离儒家礼治传统和仁义精神；主张天命论，也并没有否定人为的努力和贤才的作用。
Han Yu affirmed the first king, sage on the history of the decisive role. He discusses the Taoist tradition of an ancient Patriarch, speaking of human beings as human beings, but it is a deified person, a born saint, so the concept of kings, saints and heavenly outlook mixed together in real life Sometimes he emphasizes man’s self-confidence, and sometimes attributed success or failure to human beings to destiny. The concept of first king of Han Yu leads to his monarchical view inevitably, leads to his monarchy theory, emphasizes loyalty, emphasizes monarchy. However, Taoism and Monarchism are not the same thing. They are contradictory and unified. He advocated the principle of righteousness and autocracy and advocated the election of the elite and the love of the people without deviating from the Confucian tradition of rites and benevolence and righteousness. Advocating the theory of destiny did not negate the efforts of human beings and the virtuous people effect.