|All philosophies have been requested not only to reflect on the relational formality in connection with the prevailing powers of society but to reposition their positions as well. This line of inclinations is also found in the school XuanXue of the Wei-Jin dynasty where such concepts as "the beginning and end", "being and non-being", "words(yan) and meaning (yi)", "unity (yi) and plurality (duo)", " teaching of names (mingjiao)", and " naturalness or self-so-ness (ziran)" were the predominant forms of research conducted mostly by disproportionally focusing on concepts. Given such leaning toward concept-centered research in this era and the resulting profundity and inscrutability of those key concepts, still the Wei-Jin Xuan Xue school can make us feel as if it is just another philosophy which manifests high level of abstraction and thus fails to reflect or is divorced from this world, The Wei-Jin Xuan Xue School has been accepted as an improvement over China`s pre-Qin philosophy in terms of theoretical philosophizing in that the School is an outgrowth of the first attempt ever to amalgamate both Confucianism and Daoism into a unified frame and also the School`s theoretical abstraction and its further sophistication are further contributing aspects of it to gain stride in analytical integration and entrenchment. Though the Wei-Jin Xuan Xue School is not regarded as being native but grafted onto China`s soil from without, review of how such School`s conceptual schemes germinated and bloomed under the extant prevailing social conditions of the day may shed light on some aspect of the true face of the School. The author views JiKang`s celebrated phrase "recognizing the naturalness of things beyond the teaching of names (mingjiao)" as meaning that benevolence (ren), righteousness (yi), and morality (daode) are not the things that are not needed. Rather it means that they ought to come naturally from each one`s heart without deliberation, so they should be voluntarily invoked. At this stage, whatever humans attempt to do will not be at odds with or run afoul of the dictates of benevolence and righteousness. Thus, in mental or psychological dimensions, humans will not suffer since they do not have to deliberate in choosing what path to take, especially in regard to which route would be righteous, moral, or otherwise, and eve so since they do not see any reason hide their inner emotions.