 At the center of this Northern Song group were the brothers Cheng Hao (1032–1085) and Cheng Yi (1033–1107), who studied with both Zhou and Zhang but developed their own systems of thought that came to be reflected in almost every area of Neo-Confucianism. The Chengs offered different metaphysical frameworks to account for Zhang Zai’s conception of all things as parts of a family-like or body-like whole, developed a sophisticated, multi-faceted moral psychology of the major virtues, honed Confucian objections to Buddhism and Daoism, and advanced distinctive theories of proper governance and administration (Graham 1992; Ivanhoe 2016: 24–48; Tiwald &amp; Van Norden 2014: 140–167). Some scholars also add to these four Northern Song Confucians a fifth founding figure, Shao Yong (1011–1077), best known for developing mathematical and numerological laws and maintaining that certain kinds of human subjectivity are incompatible with knowledge of things (Birdwhistell 1989; Wyatt 1996). Shao was also personally acquainted and dialogued with the Cheng brothers, although compared with the Chengs his writings show little direct concern with developing theories about virtue and personal cultivation. What became the most widely read anthology of the founders of Song Confucianism, a kind of textbook called Reflections on Things at Hand, omitted Shao in favor of the other four Northern Song masters (JSL). Three of these Northern Song thinkers—Zhang Zai, Cheng Hao, and Cheng Yi—were at times heavily involved in politics and became associated with the opposition to the famous minister and reformer Wang Anshi (1021–1086).