 For the great majority of Anglophone and European comparative philosophers of China the Western philosophical heritage is the basis for the comparisons. This may or may not be regrettable, but is in some measure unavoidable because it is obviously the more familiar tradition and the ground of the comparativist’s views. It is hard to imagine any scholar essaying a translation of a text without some knowledge of what it’s about, and its importance, and for philosophers that “aboutness” and the importance stem from conceptions drawn from the translator’s own philosophical training, which is the kernel from which the interpretation will grow. Obviously close and careful readings of the text can alter—perhaps significantly—the original interpretation given to it, but an interpretation of some kind we tend to have at all times when working with a Chinese classical text (or any other).