 Xuanxue or Neo-Daoism occupies a key place in the history of Chinese philosophy. Arriving on the Chinese scene at a point of rupture, it redefined the classical tradition and brought into currency new ideas in metaphysics, ethics, hermeneutics, and other areas of philosophical concern, which facilitated the reception of Buddhist philosophy and laid the foundation for the Neo-Confucian movement later. To recapitulate, mainstream Neo-Daoism is not a partisan Daoist school. Properly understood, Confucius, Laozi, and Zhuangzi converge in their understanding of Dao. Secondly, Xuanxue cannot be divorced from the goal of “great peace.” The philosophy of nothingness and naturalness does not give rise to pessimism or renunciation. Even Ji Kang and Ruan Ji did not abandon the promise of renewal. Although many scholars had found in the figure of the ancient recluse a source of inspiration, and despite the fact that it was common for the literati to refuse office, there was an optimism that naturalness and nonaction would in the end bring about harmony and peace. Finally, it should be emphasized that Neo-Daoism is not monolithic. The concept of nothingness, for example, may have been central to the Xuanxue project, but it is subject to debate and interpretation. Toward the end of the third century, for example, Pei Wei (267–300) composed a treatise provocatively titled “Extoling [the Philosophical Primacy of] Being” (Chongyou lun), which should give an indication of the vibrancy of the Learning in the Profound.