 The Neo-Confucian Zhu Xi (Zhuzi yulei) reinterpreted ethical themes inherited from the classical thinkers and reframed them within a cosmology and metaphysics that was deeply influenced by Daoism and Buddhism, even as he asserted the ethical superiority of Confucianism over these other philosophies. On his conception of ren as an all inclusive virtue, it constitutes the Dao and consists of the fact that the mind of Heaven and Earth to produce things is present in everything, including the mind of human beings. Li (not the word for ritual or ritual propriety),the principles or patterns of the universe, runs through all things. It runs through the mind of human beings and enables them to form “one body” with all things, including a sensitivity to harm that comes to them that is like the response we have to harm to comes to ourselves (see Shun, 2020). Another great Neo-Confucian, Wang Yang-Ming (Quan xilu) is known for his view that genuinely moral knowledge is inherently practical and motivated. Knowing goodness is to know to love it (see Huang, 2017). In comparison to Zhu, Wang showed little interest in the sort of empirical investigation of things prescribed in the Great Learning but rather a rectification of the mind with evil thoughts. Nevertheless, there are metaphysical commitments in Wang that are intimately related to his ethical commitments (see Ivanhoe, 2017).