 Neo-Confucian critics such as Itō Jinsai and Ogyū Sorai objected to characterizations of the mind in terms of “stillness” and “calmness,” asserting that those attributes harked back to Buddhism or Daoism, not Confucianism. Whereas their criticisms had some merit, previous orthodox Neo-Confucians such as Hayashi Razan had insisted that the Confucian usage of terms such as “stillness” and “calmness” meant something profoundly different from what was meant by Buddhists and Daoists. Ultimately, Razan insisted, the mind is an active thing, meant to be engaged in ongoing relations with the world at large and so, “stillness” is being poised for engagement, rather than an end in itself.