 Although the Neo-Confucians took Buddhism and Daoism to be different traditions calling for different critiques, they nevertheless tended to see both as sharing some common defects. Perhaps the most far-reaching defect was that, as most Song-Ming Neo-Confucians saw it, Buddhists and Daoists thought personal liberation from suffering should take precedence over other aims and values, and believed they could only achieve this by extricating themselves from worldly entanglements, especially from human relationships and attachments to others (JSL 13.3–4, 13.14). They argued that putting liberation from one’s own suffering before other values is selfish (si 私), motivated by personal gain (li 利), and can be construed as endorsing a form of normative egoism (HNCSYS 1:3; JSL 13.1, 13.4, 13.6). Furthermore, by insisting on eliminating the desires and attachments required for human relationships, Buddhists and Daoists sacrificed important goods for the sake of transcendent ones, giving up their more obvious, this-worldly interests for more speculative ones whose attainment often depends on unsubstantiated theories of the afterlife (as for Buddhist nirvana or Daoist theories of immortality) (JSL 13.8, 13.10; HNCSYS 3:66, 22A:292; Graham 1992: 90–91).