  Several things are striking about this categorization. The first is the relative confinement of “Chinese philosophy” to the first two (or arguably three) sections of the Treatise, particularly the Masters section. The eight sections of the Masters category include most of the texts of early Chinese philosophy. They are grouped under the rubrics of: “Ru” (Ru jia 儒家, often mistranslated as “Confucian”), Daoists (Dao jia 道家), Yin-yang (Yin-yang jia 陰陽家), Legalists (Fa jia 法家), Names (Ming jia 名家) Mohists (Mo jia 墨家), vertical and horizontal alliances (Zong heng jia 縱橫家, also known as “Militarists”), Miscellaneous (Za jia 雜家), the school of Shen Nong (Shen Nong jia 神農家) and Smaller Teachings (Xiao Shuo 小說). But it is important to note that these are the “schools” of Han anthologists and commentators. Recent scholarship and the evidence of texts excavated from tombs has shown the arbitrariness of these classifications. For example, texts excavated from Guodian 郭店 and the so-called Shanghai Museum texts resist classification as Ru or Daoist (Shi ji, 130, 3288–92; Csikszentmihalyi and Nylan 2003, Smith 2003).