  In either case, the concept of de emerges as a Daoist response to the question of human nature, which was one of the most contested issues in early Chinese philosophy. The two readings of the Laozi, despite their differences, agree that it is an inherent de that enables a person to conform to the way in which Dao operates. “Virtue” may be corrupted easily, but when realized, it radiates the full embodiment of the Dao understood in terms of qi on Heshanggong’s view, or the flourishing of authenticity on Wang Bi’s interpretation. As such, Dao points to not only the “beginning” but also through de the “end” of all things.