 The view of He Yan that the sage is by nature absolutely impartial, above the fray of the emotions, attracted a great deal of attention at that time. The Sanguo zhi (Chapter 28, commentary), for example, reports that Zhong Hui (225–264), who rivaled Wang Bi as one of the brightest intellectual stars of the age, and others all elaborated on it. Wang Bi, as we have seen, put forward a dissenting view, which on the basis of a particular logic of nothingness grounds the possibility of sagehood in an original nature untainted by cognitive distortions and affective disturbances. Later, Guo Xiang sought a new resolution by aligning sagehood with self-realization. The role of the emotions and the natural differences based on qi endowment may be admitted, but in the being of the sage the burden of value attachment that they bring has been totally “forgotten” or lifted in the light of the equality of things (e.g., see Guo Xiang, commentary to Zhuangzi 2). Bearing directly on the question of sagehood is the larger debate on the relationship between a person’s capacity and nature.