 Given the strong emphasis on wholeheartedness and the need to fully embrace the ethical norms that many Song-Ming Confucians promoted, some saw advantages in views that closely identified heartmind with Pattern. If a particular practice or character trait (e.g., filial piety) is correct by virtue of being a manifestation or expression of Pattern, and that practice or character trait is to be one that we could embrace wholeheartedly and naturally, we can explain how Pattern and our wholehearted potential converge by saying that Pattern shares a common source with or is even constituted by our heartminds. Several Confucian philosophers made this idea explicit. The most famous advocates for seeing heartmind as constitutive of Pattern are Lu Xiangshan and Wang Yangming, both of whom are often characterized as belonging to a special lineage or school of thought known as “Heartmind Learning” (Xinxue). Lu and Wang adopted this understanding of Pattern in part because they saw it as putting Confucian ethical norms within reach of people in their ordinary lives, and criticized more scholarly or bookish methods of grasping the Confucian Way, which they worried would never become sufficiently intuitive to embrace wholeheartedly or sincerely (Ivanhoe 2009). Even more radical views were developed by the so-called Taizhou Confucians like Wang Gen, Luo Rufang, and Li Zhi, who thought that the Confucian way should be so accessible to ordinary heartminds as to be intuitive even to people with little education or formal Confucian training (Angle &amp; Tiwald 2017: 86–87, 106–108). 