The major problem with Davidson’s account is that he construes “conceptual schemes” as sets of propositions, on the basis of which he is claiming that there can only be one such true set. But as we have already begun to see—and will see more of—from the example of Chinese philosophy written in classical Chinese, the Chinese concern is much more with naming, syntax, and what we might call “written rhetoric”—composing persuasive ideas and transmitting them for effect both visually and aurally—rather than truth in the propositional sense (for which there is no close lexical equivalent in Chinese). Hansen has gone the farthest with this claim throughout his major work: “… language is a social practice. Its basic function is guiding action” (1992: 3).