 No matter which theory one adopts, elaborating this concept of “truth” involves a cluster of related concepts: sentence, proposition, statement, fact, semantics, reference, connotation, denotation, plus a few others. There is another conception of “truth”, however, where the direct conveying of information is not central to the definition, and consequently “knowledge” is also conceived somewhat differently. Other uses of language might be equally or more important for some philosophers. Remember Chad Hansen’s claim (§2.2) that all of the early Chinese philosophers held that “language is a social practice. Its basic function is guiding discourse ” (1992: 3). If so, then the standard translation of the graph zhi as “knowledge” becomes problematic, identified as it is with “justified true belief”. Rosemont argues that “We are inclined to focus on the informative uses of language, that is, the transmission of knowledge that”. On his account readers will profit more if zhi is translated as “realize” instead of “knowledge”, following Hall and Ames (1987). “If ‘to personalize’ means ‘to make personal’, then ‘to realize’ is ‘to make real’ in the sense of knowing how, knowing about, knowing to” (Rosemont 2012: 47). Much the same thing has been noted by Stephen Angle and Justin Tiwald in a forthcoming book on Neo-Confucianism, in which they say they will focus on “knowledge as an activity rather than knowledge as a set of truths” (2015: 5, 1).