 Why is the central virtue discussed in such an elusive fashion in the Analects? The answer may lie in the role that pre-theoretical experience plays in Chinese philosophy. Tan (2005) has pointed to the number and vividness of the persons in the Analects who serve as moral exemplars. She suggests that the text invites us to exercise our imaginations in envisioning what these people might have been like and what we ourselves might become in trying to emulate them. Use of the imagination, she points out, draws our attention to the particularities of virtue and engages our emotions and desires. Amy Olberding (2008, 2012) develops the notion of exemplarism into a Confucian epistemology, according to which we get much of our important knowledge by encountering the relevant objects or persons. Upon initial contact, we may have little general knowledge of the qualities that make them so compelling to us, but we are motivated to further investigate. Confucius treated as exemplars legendary figures from the early days of the Zhou dynasty, such as the Duke of Zhou and Kings Wu and Wen. Confucius served as an exemplar to his students, perhaps of the virtue of ren, though he never claimed the virtue for himself. Book Ten of the Analects displays what might appear to be an obsessive concern with the way Confucius greeted persons in everyday life, e.g., if he saw they were dressed in mourning dress, he would take on a solemn appearance or lean forward on the stanchion of his carriage. Such concern becomes much more comprehensible if Confucius is being treated as an exemplar of virtue from which the students are trying to learn. The focus of Book Ten and elsewhere in the Analects also suggests that the primary locus of virtue is to be found in how people treat each other in the fabric of everyday life and not in the dramatic moral dilemmas so much discussed in contemporary Western moral philosophy. 