 No doubt, many literati in early medieval China found politics to be exceedingly corrupt. During this time, eremitic ideals also became entrenched in mainstream high culture. Nevertheless, these alone do not afford a full view of the vibrant intellectual landscape. While some scholars had lost faith in the political process, many others remained committed to revitalizing the rule of Dao, however it might be defined, and pushed for reforms. While some considered political involvement distasteful and trained their minds on alternative paths of fulfillment such as music and spirituality, others sought to reclaim the true teachings of the sages of old, so as to bring about a new sociopolitical awakening. These are not mutually exclusive positions, and both sides contributed to the formation of Neo-Daoism. Indeed, eremitism in early medieval China seldom translated into abandoning the sociopolitical world; in most cases, it signaled personal “purity” or integrity, a highly valued asset if not a precondition for admission to officialdom. Certainly, philosophical debates need not always be about political reforms; nevertheless, especially for young scholars aspiring to make a name for themselves in public life, successes at Pure Conversation could reap substantial political dividends. As a general intellectual movement, Xuanxue is united in its attempt to illuminate the “dark,” to lay bare the profound mystery of Dao, but it encompasses a range of responses to the brave new world that was post-Han China.