Zhu Xi regarded this complementary pattern as describing the most fundamental ordering tendency of cosmos, phenomena, and self. Notably, this is li (pattern) in a new sense, now more as a pattern of creative intercourse than just as inherent patterning or order. It generalizes the significance of taiji, though it prima facie lacks taiji’s insistent implication of li into qi intercourse and derived phenomena. Zhu remarks that Cheng Hao felt delighted about his insight into this li because,