These sketches of the comparative and contrastive approaches to the exegesis of Chinese philosophical texts have been just that: sketches; there are many more examples of each kind, and a number of comparative philosophers combine the two. And it must be remembered that much work has been done by scholars not trained in philosophy, increasing the number of ways of approaching the texts. Good exemplars of the variety of approaches to the field are introductory works on Chinese philosophy, which tend to combine both some comparative and contrastive elements, and differ in thrust as their authors foreground the Chinese elements, or emphasize philosophy (especially analytic) in their narratives. Two examples of the former are Lai (2008) and Wen (2012); coming down more firmly on the philosophy side are Van Norden (2011) and Liu (2006). The field is thus fairly fluid as it continues to come into its own, which readers should celebrate and not bemoan because of the variety of perspectives on the Chinese tradition on offer, all based on solid scholarly work from one discipline or another. We shall return briefly to these issues in §4.3.