One problem with this approach to interrogating Chinese texts is that it thus reduces the opportunities for comparative philosophers to engage in genuine dialogue with their Western-oriented brethren, and makes it easier to continue using the shibboleth that Chinese thought “isn’t really philosophy”. On the other hand, the contrasters will insist that the comparative approach robs the Chinese of their own voice, forcing them into a philosophical milieu that is not theirs. This can be seen in the frequency with which the comparisons tend to be asymmetrical: when something is lacking, or an argument missing, or some other deficit is seen, the Chinese side is at fault. But the plausibility of the charge rests almost solely on assuming the Western definition of the problem and approach to it. And in the end, just how plausible is it to think that all the real problems of philosophy, and all the methods for dealing with them, have been advanced in a single civilization?