 Confucian discourse on Buddhism, then, was much more complex than Jinsai’s critiques alone might suggest. But what is clear is that during the early-modern period of Japanese intellectual history, Confucianism and Buddhism came to be fairly distinct philosophical forces, with much critical antipathy issuing from the Confucian camp. As Confucian learning became increasingly secure and respected in its own right, these critiques tended to diminish. Ogyū Sorai, for example, rarely discussed Buddhism, though when he did his remarks were critical. Still one senses that for Sorai and his audience, Buddhism did not need to be subjected yet again to a Confucian critique. Buddhism had its own relevance for some people at certain times, and Confucianism had its own. Confucianism had arrived, apparently, as a largely secular ethic with clear and distinct socio-political relevance that to many suggested not just independence, but even philosophical dominance.