As Neo-Confucianism advances to the time when Wang Yangming's philosophy of mind prevails, the relationship between ＂benti＂ (fundamental being) and ＂gongfu＂ (practice) becomes the core topic of Confucianism. Wang Yangming's thought focuses on ＂benti＂ and negates the independent status of ＂gongfu.＂ Among Wang's followers, the Taizhou School eliminates ＂benti＂ and loses hold of ＂gongfu＂; the Jiangyou followers, on the other hand, turns inward by referring Innate Knowledge (as fundamental being) to human mind, and returns to the Cheng-Zhu thought for the cultivation theories. Liu Jishan, who lived in the late Ming Dynasty, carries the ＂benti/gongfu＂ discussion to an unprecedented theoretical height. He does this by reforming traditional discourses of ＂vigilance in solitude,＂ ＂sincerity of will,＂ ＂setting up the human ultimate,＂ and ＂abiding by the good and reforming faults.＂ The Jishan scholarship as the last peak of the Neo-Confucianism is thus established