 These arguments for greater compatibility between Chinese and Western ethics do not eliminate all significant differences between them on the subject of rights. It is possible to argue that even if responsibility-frameworks are developed and institutionalized to provide genuine protection to dissenting individuals, they cannot provide as much protection as rights frameworks when individual interests seriously threaten communal or social interests. And if Western ethics sometimes provides more protection to the individual against communal or social interests, this could be seen as unacceptable from a Confucian standpoint. One possible stance on these kinds of differences is evaluational incommensurability. The stance is that each tradition is not wrong to emphasize different values, that no judgment of superiority can be made here. The argument for this may start with the claim that each sort of ethic focuses on a good that may reasonably occupy the center of an ethical ideal for human life. On the one hand, there is the good of belonging to and contributing to a community; on the other, there is the good of respect for the individual apart from any potential contribution to community. It would be surprising, the argument goes, if there were just one justifiable way of setting a priority with respect to the two goods, even when we take into account the justifiable ways in which the two kinds of ethics could be brought closer together. On this view, comparative ethics teaches us about the diversity and richness of what human beings may reasonably prize, and about the impossibility of reconciling all they prize in just a single ethical ideal (e.g., Wong, 1984, 1996).