Editing Tao (section)

===Neo-Confucianism===
During the [[Song dynasty]], neo-Confucians regarded the Tao as the purest [[thing-in-itself]]. [[Shao Yong]] regarded the Tao as the origin of heaven, earth, and everything within them. In contrast, [[Zhang Zai]] presented a vitalistic Tao that was the fundamental component or effect of qi, the motive energy behind life and the world. A number of later scholars adopted this interpretation, such as [[Tai Chen]] during the [[Qing dynasty]].{{sfnp|Taylor|Choy|2005|p=589}}

[[Zhu Xi]], [[Cheng Ho]], and [[Cheng Yi (philosopher)|Cheng Yi]] perceived the Tao in the context of ''[[li (Neo-Confucianism)|li]]'' ('principle') and ''t'ien li'' ('principle of Heaven'). [[Cheng Hao]] regarded the fundamental matter of ''li'', and thus the Tao, to be humaneness. Developing compassion, altruism, and other humane virtues is following of the Way. [[Cheng Yi (philosopher)|Cheng Yi]] followed this interpretation, elaborating on this perspective of the Tao through teachings about interactions between yin and yang, the cultivation and preservation of life, and the axiom of a morally just universe.{{sfnp|Taylor|Choy|2005|p=589}}

On the whole, the Tao is equated with totality. [[Wang Fuzhi]] expressed the Tao as the ''[[Taiji (philosophy)|taiji]]'', or 'great ultimate', as well as the road leading to it. Nothing exists apart from the Principle of Heaven in Neo-Confucianism. The Way is contained within all things. Thus, the religious life is not an elite or special journey for Neo-Confucians. The normal, mundane life is the path that leads to the Absolute, because the Absolute is contained within the mundane objects and events of daily life.{{sfnp|Taylor|Choy|2005|p=589}}