 Thus, with the exception of the Mohist school which elaborated some divisions regarding the problem of things as they are (shi 是) and things as they appear (ran 然) (Mozi CTP: Xiao qu, 8), the heart-mind as the inherent organ of perception was seen as continuously integrated with the phenomena of the external world that manifested themselves in the notion things-events (wu 物). Hence, instead of establishing a clear demarcation line between the subject and the object of comprehension, human perception and recognition of reality were mostly seen as a product of a coherent, structurally ordered and complementary interaction between the heart-mind and the things-events. This continuity of internal and external worlds prevailed in classical Chinese epistemology until the 11th century, i.e., till the earliest beginnings of Neo-Confucian philosophy, when it was further developed.