 Another common Neo-Confucian claim with Buddhist overtones follows: if the totality of li is included within any particular thing, then it must exist within each person’s heart/mind. One of the main disputes among the Neo-Confucians was on the precise meaning and significance of this point. Zhu Xi 朱熹 (1130–1200) argued that li is the nature (xing) found in the heart, while Lu Xiangshan 陸象山 (1139–1192) and Wang Yangming took li and the heart to be identical. This leads to a difference in emphasis between the two main schools of Neo-Confucianism regarding their recommended process of accessing li: the “School of Li” (lixue 理學) (also known as the Cheng-Zhu school) placed more emphasis on study and learning, while the “School of Heart/Mind” (xinxue 心學) (the Lu-Wang school) concentrated more on self-reflection. This difference, though, is one of emphasis: since they agreed that li could be accessed through our own heart and through things in the world, all Neo-Confucians promoted both self-reflection and learning.