This, too, may be construed as “truth”, even though not propositional, and with a different concept-cluster around it: authenticity, engagement, trustworthy, integrity, honesty, upright, and more. In 2014 a Symposium celebrating the inauguration of a new online journal of cross-cultural philosophy (Confluence, 1, 1) was devoted to the question of whether the concept of truth was useful in the pursuit of cross-cultural philosophical research. The four symposiasts represented Japanese philosophy, Confucianism, Aztec philosophy and Tibetan Buddhism. None of them found close approximations for “truth” in the propositional sense in the cultures they studied, but all four said there were analogues for the terms associated with truth as “truthfulness” in the lexicons of the thinkers and traditions they worked with. This non-propositional sense of truth is of course not unknown in the West; everyone understands what Vaclav Havel meant when he entitled an anthology of his essays Living in Truth (1990). But it has not been a major concern among English-speaking philosophers since the analytic movement got under way a little over a century ago.