In Confucius’s system of thought, the character “Tian” (Heaven) has multiple meanings.
The first meaning refers to the natural heavens. For example, "The Master said, 'I wish to speak no more.' Zi Gong (a disciple) said, 'If you do not speak, what would we disciples have to transmit?' The Master said, 'Does heaven speak? The four seasons proceed, and the hundred things are produced. Does heaven speak?'" (The Analects, Book 17, Yang Huo). Confucius also said, "Great indeed was Yao (a legendary sage-king) as a ruler! How majestic! Only heaven is great, and only Yao patterned himself upon it" (The Analects, Book 8, Tai Bo). This meaning of the character "Tian" (Heaven) is still commonly used today, yet it has little direct connection to Confucius's thought.
The second meaning refers to the heavenly principle, which is similar to what people today often call "natural justice" or "divine order." For example: "Wang Sun Jia (a high-ranking official of the State of Wei) asked: 'What is the meaning of the saying, "It is better to pay court to the kitchen stove than to the southwest corner of the house"?' Confucius replied: 'Not so. If you offend against Heaven (Tian), there is nowhere to offer your prayers.'" (The Analects, Book Three: Ba Yi, Chapter 13) In this sense, "Tian" (Heaven) was commonly used by various schools of thinkers during the pre-Qin period and is still used by people today; therefore, it does not reflect the distinctive characteristics of Confucius's thought.
The third meaning refers to the Heaven that governs human affairs or destiny. For example: "When Confucius met Nanzi (the consort of Duke Ling of Wey), Zi Lu (his disciple) was displeased. The Master swore, saying, 'If I have done anything wrong, may Heaven reject me! May Heaven reject me!'" (The Analects, Book Six: Yong Ye). Another example: "The Master said, 'Heaven has endowed me with virtue. What can Huan Tui (a military officer of Song) do to me?'" (The Analects, Book Seven: Shu Er). Another example: "When Yan Hui (Confucius's most beloved disciple) died, the Master said, 'Alas! Heaven is destroying me! Heaven is destroying me!'" (The Analects, Book Eleven: Xian Jin). Based on the third meaning, it seems that Confucius believed Heaven has a certain governing role over human affairs or destiny. However, from an overall view of Confucius's thought, between the governing role of Heaven and the role of human effort, he placed greater emphasis on the latter. He believed that "Humans can broaden the Dao (The Way)" (The Analects, Book Fifteen: Wei Ling Gong). When his disciple Fan Chi asked what Ren (Benevolence/Humaneness) is, he replied, "Love others." When asked what Zhi (Wisdom) is, he replied, "Know others." (The Analects, Book Twelve: Yan Yuan). Confucius also stated, "When such people exist, their government flourishes; when they are gone, their government ceases," "Governance depends on people," and "Ren means being human." (All from the Book of Rites, Chapter Thirty-One: Zhongyong / Doctrine of the Mean). Examining Confucius's discussions on concepts such as Li (Propriety/Ritual) and music, Junzi (Exemplary Person) and Xiaoren (Petty Person), as well as various aspects of his thought including politics, law, hierarchy, and education, the content affirming human affairs and human agency far exceeds that which concerns the governing role of Heaven.