 Semantic approaches occupied a privileged position within these models of thought. These proto-epistemological discourses would have a decisive impact on later developments in this specific area, most of which took place between 2nd and 6th centuries AD. This epistemological shift followed the debate on the nature of the relation between names (or concepts) and realities (ming and shi), which was later essentially upgraded within the so-called Neo-Daoist discourses on the relation between language and meaning (yan yi 言意), i.e., between com­pre­hen­sion and interpretation. However, these philosophers of the Wei Jin era (265–420) also began to investigate the structure of meaning in a way that was no longer limited to the sphere of the concrete, existing, objective, external actuality (Tang 1955: 68). The focus of the scholars from this period was no longer limited to responding to the questions concerning “proper” behavior, i.e., “proper” rituals, or formulating wise maxims that inspired people to a wiser, more ethical life, leading to a more harmonious society. Instead, they were interested in the question of expressions and in investigating the relations between these maxims or sayings and the reality to which they referred. This meant determining which names were suitable for denoting certain things and which were not and, conversely, which sort of realities could be designated by certain names, and which could not. Based on these investigations, they tried to establish a system, based on the semantic structure of names (mingli lun 名理論, see Tang 1955: 66) that divided specific concepts from one another, in order to be able to identify the errors and misapprehensions that resulted from the improper use of names. In effect, these scholars discovered the epistemological dimension of meta-language, which was certainly a higher level of thought than that of simple teachings that merely implied direct and one-dimensional reasoning about things and the external reality. According to Tang Junyi (1955: 66), teachings formulated at this level were more abstract and belonged to higher cognitive levels. They were teachings about “how teachings were made”. The principles derived from them were principles of “how principles were established”. This new dimension, in turn, would lead them to analyze the relation between human reasoning and their own cognitive concepts and, ultimately, these concepts as such.