Answering the latter question is more often done by sinologists with disciplinary training other than philosophy, in which the issues are more philological, etymological and historical (see Brooks and Brooks 2001), but a number of philosophers have well served the profession by focusing heavily on the translation rather than exegetical side of comparative work, saving their exegetical remarks, if any, for introductions or notes (an older example is D.C. Lau’s Tao Te Ching (1963), a newer one Eric Hutton’s Xunzi (2014)). Again, textual problems arising from this kind of activity tend to be more philological and historical than exegetical or philosophical, even though the texts are basically philosophical.