This is important work, which clearly has much of political as well as philosophical import, although the politics do not seem to be inspired by nationalism of any sort (although recapturing cultural pride is clearly in evidence). Some of it will appear conservative to Western eyes, as when the editor of an anthology on The Renaissance of Confucianism in Contemporary China says that “One finds in these essays … only sparse attention to the Western notion of human rights” (Fan 2011: 2). Others envisage a “progressive” Confucianism (Angle 2012: 1), which, unsurprisingly, includes more Western elements. The bulk of contemporary philosophical scholarship in China is not, however, of much direct interest to Western philosophers (or the general public), which is why there is such a disparity between translations of work done by the comparativists into Chinese (a lot) and Chinese scholarship rendered into English (very little). The Chinese can and do study the work of their Western counterparts fairly closely, largely for the insights that work provides on their own tradition. Coming the other way we have few works in English: the political text of Jiang Qing (2012) and some works on aesthetics by Li Zehou (2006, 2009). There is little else, and what there is tends to be articles in specialized anthologies (Fan 2011) or journals of translation (Contemporary Chinese Thought, The Journal of Chinese Humanities).