 As Pure Conversation and Xuanxue culture captivated high society, many literati were quick to imitate such behavior. It became fashionable to give free rein to one’s impulses, and many had hoped to acquire a reputation as a high-minded intellectual of pure character and lofty ideals by opposing established norms and rituals. Whether this represents a deterioration of Neo-Daoism need not concern us. The point to note is that serious implications follow from a philosophy of ziran. Of course, there were Neo-Daoists who objected to this trend. For example, Yue Guang (252–304)—whom Wang Rong, Wang Yan, and other leading scholars praised as a rare talent capable of taking Xuanxue to new heights—was obviously unimpressed by the extent to which many of his contemporaries had gone in search of a “carefree” life. “In mingjiao itself there is a blissful abode,” he asks, “so why go to such extremes?” (Jin shu 43)