Kalmanson (2017) picks up on Jenco’s themes, describing Chinese methods for gaining insights from Chinese texts such as ritual preparation before reading them, meditation, memorization and recitation. At first blush it might seem bizarre to suggest that the performance of rituals, memorization and recitation should be called “methods” for interrogating philosophical texts. But the bizarreness can lessen if we can get away from propositional truth, knowing-that, and expository models of clarity and precision.  The classical Chinese texts are composites more or less, are neither clear nor precise, are extremely terse, appeal to the eye and the ear equally, and are replete with ambiguities. Yet the Chinese have long held that those texts, composed and/or edited by the sages, contain all the truths needed to lead an exemplary life, a belief firmly held by many for over 2000 years—and still held by more than a few today. Is it possible that we may gain more insight into the “truths” of the Daodejing by memorizing and then reciting it than by subjecting it to logical and linguistic analysis?  The famous scholar-philosopher Zhu Xi of the 13th century suggested how we should read, and his advice is perhaps an appropriate coda to this entry on issues in translating and interpreting Chinese philosophy: