 From this essay, it also becomes clear that the concept of ziran is closely tied to a Daoist philosophy of history, which envisions a process of decline from a pristine beginning of simplicity and wholesome goodness. Echoing the Laozi (Chapter 18), Ji Kang asserts that it is only when the “great Dao” fell into disuse—that is, when selfishness and strife rendered natural, prereflective kindness out of the ordinary—that benevolence and righteousness came to be treasured as acquired, remedial virtues. In this sense, Confucian learning reflects but the loss of naturalness in a world dominated by self-interest.